Since the COVID period, I developed an interest in exploring old books from the 1700s to the 1900s through Google Books. I first focused on the celebrated Protestant missionary Ringeltaube, but over time, my curiosity expanded toward understanding the demographics and social practices of that era.
In Tamil Nadu, what is often celebrated as "Tamil Culture" revolves around the practice of monogamy, known locally as ஒருவனுக்கு ஒருத்தி — meaning one woman for one man. Some even compare this tradition with practices in other states, claiming Tamil culture is especially unique. This sense of pride is particularly strong around Madurai, where people often refer to themselves as “pure Tamil” when compared with neighboring regions like Kanyakumari, whose people they call Malayalis.
What’s striking, though, is that this proud image doesn’t always align with historical accounts. A book published in 1885 (I’ve chosen not to mention its title or link to avoid stirring controversy) makes the following observations:
They usually bury their dead...
They have a first and second marriage...
Divorce and remarriage of widows are allowed.
Marriage of near relatives is usual.
[People] of Madura are polyandrists. It constantly happens there that a woman is the wife of ten, eight, six or two husbands, who are held to be fathers jointly and severally of any children that may be born of her.
Many practise circumcision.
It is interesting that the authors of the 1885 book made it clear that people could not easily deny these observations by citing a few Tamil proverbs from that time as proof. This suggests that such practices were not merely isolated or exaggerated claims, but widely acknowledged aspects of society.
The contradiction is fascinating. Within a century, the same regions that reportedly allowed multiple marriages and polyandry became associated with widespread reports of female infanticide — where families, unable to afford dowries or raise girls, resorted to killing newborn daughters. The 1994 film Karuthamma, which won a national award, brought national attention to this issue, prompting new laws to protect female children.
What’s even more perplexing is that despite such a dramatic shift in social practices within a mere hundred years, hardly anyone seems to remember or reflect on these forgotten histories. The narrative of an unchanging, ideal Tamil culture continues to overshadow the complexities, contradictions, and struggles that shaped the past. It’s time we look beyond pride and tradition, and engage honestly with the full story—one that acknowledges both achievements and challenges.
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