Jesuits. Combined with this was another boom in maritime trading, this time involving the plantations of Ceylon, which served to swell the ranks of those aspiring for recognition as members of the elite. The Jesuits employed various measures intended to drive a wedge between the two groups and to limit the subservience displayed towards the jati and other senior caste members which, the Jesuits believed, infringed on the true worship of God because offerings of money and goods were made to those people as part of Paravan church rituals. They went so far as to attempt to install an alternative jati and the battle for control continued for several years. The Jesuits were not helped in their aim by the British government, who in 1891 renegotiated the arrangements for sharing the fishery catches with the new, non-Jesuit appointed jati thalavan. This deal, in which it was agreed that the jati should receive the output of one boat for that of every thirty which went to the government, once again confirmed the support of the ruling power for the caste hierarchy. The new jati was himself controversial among the Paravars: his appointment to the role, being the son of the previous headman's daughter, was thought by some to be invalid because the succession had passed through the female line. In the late nineteenth century the Paravar elite tried to reconcile with the Muslim seafarers in their area, seeking to claim kinship. This went as far as the then jati thalivan declaring that the elite among these Marakkar Muslims, from towns such as Kilakarai, were in fact related to him by blood as they shared common antecedents. There was a tactical purpose to these decisions as by these actions he wanted to assert that he had authority over them. Furthermore, it was in the economic interests of the Paravars to foster these relationships because under British rule it was often the Marakkar who were granted the licences to operate the fisheries. Simultaneously, the Paravars were attempting to dissociate themselves from other Christian castes, whom they thought to be of a lower standing than themselves, such as the Nadars. Although they regarded the Nadar Christians as their equal in the past. The Nadars had been enthusiastic in their conversion to Christianity but did so much later than the Paravars, with surges of conversion — both to Catholicism and Protestantism — taking place in