[citation needed] They have been trying to gain a higher socio-religious standing since the 19th century, using the Sanskritisation process to promote a myth of origin that they are related to the ancient Agnikula deity, born from the flames of a fire sacrifice.

[9] They are castes with more than 50 titles such as Padaiyatchi, Palli, Gounder, Nayakar, Sambuvarayar, Kadavarayar, Kachiraiyar, Kaalingarayar, Malavarayar, udaiyar, Chozingar, etc..[10] Hiltebeitel, who classifies the Vanniyar as Shudra in the Hindu varna system, notes that South Indian society traditionally recognised neither the Kshatriya (warrior) nor Vaishya (merchant) varnas, being divided instead between Brahmins on the one hand and Shudras and untouchables on the other.

Nonetheless, communities in the region frequently sought to prove a historic higher status, based on myth or occasionally probable history.

[11] Researcher Lloyd I. Rudolph notes that as early as in 1833, the Vanniyar had ceased to accept their "low caste" status,[12] also described as being Shudra by Christophe Jaffrelot and Kathleen Gough.

He notes that they had historically adopted various titles and terms that signified a self-image of Kshatriya status, including the Vanniyar name itself, and that beyond linguistic indicators ...

[20]The caste has also been significant in the practices relating to worship of Draupaudi Amman, together with the Konars and Vellalar Mudaliars, and quite possibly were the instigators of it, with the other two communities being later adopters.

However, it was reported in 2003 that they were being hurt significantly by the rising debt crisis engulfing Tamil Nadu agriculture, and many now worked as day labourers in Bengaluru and Chennai.

[26] In 2020, the PMK launched an agitation to obtain a 20% reservation entitlement for Vanniyars and forced the Tamil Nadu government to institute a caste census.