DID WOMEN IN KERALA REALLY HAVE TO PAY A TAX FOR COVERING THEIR BREAST?

DID WOMEN IN KERALA REALLY HAVE TO PAY A TAX FOR COVERING THEIR BREAST?

13-JUNE-ENG 2

RAJIV NAYAN AGRAWAL

DELHI------------------------Kerala's 'Breast Tax' and the story of Nangeli: History, controversy, and impact on contemporary politics. In the history of Kerala, the story of 'Mulakkaram'—the alleged breast tax—and Nangeli remains a subject of discussion and debate to this day. The 19th-century Kingdom of Travancore offers numerous examples of a caste-based taxation system and social discrimination, under which the plight of women was reportedly dire. It is in this context that the story of Nangeli, a woman from the Ezhava community, emerges; she allegedly severed her own breasts and handed them to a tax official in protest against the tax levied for covering one's breasts. While this incident is regarded as a symbol of resistance against social injustice, scholars remain divided regarding its historical authenticity.

According to historical accounts, over a hundred types of taxes were levied in Travancore during the 18th and 19th centuries, with the burden falling primarily on the lower castes. These taxes included levies on houses, marriages, jewelry, livestock, and even the body itself. While 'Mulakkaram' has been associated with the covering of women's breasts, some historians argue that the term actually refers to a tax related to 'Mula'—meaning bamboo. This ambiguity has added an element of mystery and heightened the prominence of the 'breast tax' narrative.

The story of Nangeli and her husband, Chirukandan, recounts how, driven to despair by the relentless burden of taxation, they chose the path of protest. When the tax collector arrived at their home, Nangeli reportedly severed her breasts and handed them to him, asking what tax could be levied when the body itself no longer existed. She died following the incident, and her husband, overcome with grief, also took his own life. The event is viewed as a symbolic act of rebellion against social injustice.

However, many historians question the authenticity of this story. According to author Manu Pillai and other researchers, wearing upper-body garments was not part of the social custom in Kerala at that time, regardless of a woman's caste. They argue that the concept of a 'breast tax' was later misrepresented. Meanwhile, some historians acknowledge that while the taxation system was indeed discriminatory, directly linking it to the act of covering one's breasts is historically inaccurate.

Another historical perspective reveals that women of that era had to struggle for the right to wear dignified clothing. The Channar Revolt (1822–1859) was a result of this struggle, during which women from the Nadar and Ezhava communities demanded the right to wear upper-body garments. After a prolonged struggle, the King of Travancore issued an order in 1859 permitting lower-caste women to cover their breasts, although social discrimination did not end completely.

This issue is also used symbolically in modern politics. Left-wing parties strengthen their political narratives by highlighting historical injustices and social discrimination, whereas opposition parties challenge this by dismissing it as 'selective history.' The debate intensified again in 2023, marking the bicentenary of the Channar Revolt, when leaders from Kerala and Tamil Nadu raised the issue in the context of social justice.

Experts believe that even if the 'breast tax' story is not fully substantiated, it has become a powerful symbol reflecting the social discrimination and caste-based inequality of that era. While the issue may not directly influence vote banks in Kerala's politics today, it continues to play a significant role in debates regarding social justice and the interpretation of history.