Fed up with the grim reality of precarious existence some found an escape in Christianity that promised to provide a hope of Nadars against the domination of Nair landlords. Moreover noteworthy point is that the attempt to better their lot came from the lower classes themselves a relatively prosperous among who took the lead in relatively prosperous among whom took the lead in regulating the social behaviour of their caste brethren having done that they began claiming higher rituals status. The refusal to grant led them to embark on a course of conflict.
Namsudras of Bengal also initiated the move to Sanskritise their caste breathen within Matua sect. In course of time their protest developed a separatist over tune. Nadars of Tamil Nadu, after strengthening their position demanded Kshatriya status.
They grew powerful in due course of time and questioning the ban of entry in Sivakashi temple forced their entry into it leading to judicial intervention. The Mahars of Maharashtra also demanded preferential treatment from the Government by claiming Kshatriya status.
They organised themselves under Gopal Baba Walangbar and ultimately emerged as core group in Ambedkar movement.
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But under the colonial rule two contradictory developments took place. Social discrimination prevailing in the society in different forms and parts got a new lease of life. The upper elite class strengthened their position by virtue of their access to the opportunity of education. Their familiarity with Anglo-Indian gave them advantage over their low caste subordinates.
Finally, the early attitude of non-interference in social matters of Indians preluded Possibility of any major structural change as a result of the colonial policy the penetration of market forces as the rural
Coupled with the new possibilities of educational and material advancement provided by the missionary activities offered them opportunity of emergence new consciousness that led to view the earlier accepted duty as disprivilege.