|
|
|
|
"Periyar" redirects here. For other uses, see Periyar (disambiguation).
Periyar E. V. Ramasamy[1] (Tamil: பெரியார், Kannada: Kannada: ಪೆರಿಯಾರ್ ) (September 17, 1879 – December 24, 1973), also known as Ramaswami, EVR, Thanthai Periyar, or Periyar, was a Dravidian social reformer and politician from India, who founded the Self-Respect Movement and Dravidar Kazhagam.[2][3][4] He is considered an icon of rationalism.[5]
BiographyEarly yearsPeriyar was born as Erode Venkata Ramasami Naicker on September 17, 1879, in Erode, Tamil Nadu.[6] His father was a merchant, a business man in the city and the family belonged to the Naicker caste.[6] His mother was Chinna Thayammal alais Muthammal; he had one elder brother named Krishnaswamy and two sisters named Kannamma and Ponnuthoy.[7] He later came to be known as "Periyar" meaning 'respected one' or an 'elder' in Tamil.[7] In 1929, Periyar announced the deletion of his caste title "Naicker" from his name at the First Provincial Self-Respect Conference of Chenggalpattu.[8] He could speak three Dravidian languages: Kannada, Tamil and Telugu. Periyar attended school for 5 years after which he joined his father's trade at the age of 12. He used to listen to Tamil Vaishnavite gurus who gave discourses in his house enjoying his father's hospitality. At that young age, he began his questioning of apparent contradictions in the fables of Hindu deities which believed was spread by the Arya Race, for subjugating the Dravidian Race.[7] As he grew up, he became convinced that some people used religion only as a mask to deceive innocent people. That was why he took it as one of the duties in his life to warn people against superstitions and priests.[9] His father arranged for his wedding when he was nineteen with Nagammai who was only thirteen, then. It was not altogether an arranged marriage because Periyar and Nagammai had known each other for some years and were actually in love with each other. Nagammai proved to be an ideal wife and cooperated, whole heartedly with her husband in all his later public activities and agitations. Two years after marriage, this couple had a girl child who lived only for five months. After the child's demise they had no other children.[10] 
Kasi Pilgrimage Incident He went on a pilgrimage to Varanasi (Kasi) to worship in the famous Siva temple Kashi Vishwanath in 1904.[7] The immoral activities, begging and floating dead bodies, which Periyar supposedly witnessed at Kasi, regarded as one of the holiest sites of Hinduism, made Periyar abhor the place.[7] His frustrations extended to functional Hinduism in general when he experience what he called Brahmanic exploitation.[6] There was one incident in Kasi which had an impact on his future work. At the worship site there were free meals offered to guests. To Periyar's shock, he could not get free meals easily at choultries which exclusively fed Brahmins forbidding other Hindu castes. Having starved severely for some days, Periyar found no other better way than to enter a choultry with the appearance of a Brahmin wearing a thread on his bare chest. But his moustache betrayed him. So the gate-keeper not only prevented his entry but also pushed him rudely to the street.[7] As his hunger grew for the past few days, Ramasamy was forced to compete with the street - dogs in eating the remnants of food in the leaves. While eating that food, he saw the letters carved on the front wall of the building. They revealed the truth that the choultry exclusively occupied by the highest caste Brahmins, had been built only by a wealthy Dravidian merchant from Tamil Nadu.[7] Suddenly Periyar questioned to himself as to
. He had pictured Kasi as a place where all Hindus would be treated equally. But, the shame inflicted by the Brahmins at Kasi upon him without the least mercy, made a deep wound in the heart of Periyar and thus inflamed intense opposition towards Indo-Aryan cultural imposition, casteism, and their creation of innumerable gods.[7] Ramasami was a theist till his visit to Kasi, after which his views changed and he became an atheist.[11]
Member of Congress Party: 1919-1925Periyar Ramaswamy joined the Indian National Congress in 1919 after quiting his business and resigning public posts including the chairmanship of Erode Municipality he held and wholeheartedly undertook the constructive program - spreading the use of Khadi, picketing toddy shops, boycotting the shops selling foreign cloth and eradication of untouchability. He courted imprisonment for picketing toddy shops in Erode in 1921. When his wife as well as his sister joined the agitation, it gained momentum, and the administration was forced to come to a compromise.He was arrested during the Non-Cooperation movement and the Temperance Movement and was jailed [12].He was elected the President of the Madras Presidency (Tamil Nadu) Congress Committee in the 1922 Tirupur session and after his attempts for supporting reservation in government jobs and education was defeated in the Congress party. He quit the party in 1925.[13][14] Gurukulam Incident Even before he resigned his membership of the Congress, Periyar was convinced that communalism was deeprooted in Tamil Nadu and that the forward community members of the Congress showed only lip sympathy for backward classes. When Gandhiji started the Non-Cooperation Movement in 1920, he suggested that congressmen should avoid sending their children to schools which were under the supervision of the British rulers. Some new schools were started by individuals and some charitable institutions, for the benefit of the children who were not going to Government schools.[11] In a place called Cheranmadevi in Tirunelveli district, a residential school, also known as Gurukulam, was started with help from the Tamil Nadu Congress. It was manned by V.V.S. Iyer who was believed to be an ardent Congressman. The Tamil Nadu Congress was given an annual grant of ten thousand rupees to the school. For the year 1925, half of he grant for the school had already been given by the time Periyar became the Secretary. On receipt of complaint, Periyar found that brahmin children and Non-brahmin children were given food in separate places. He advised V.V.S. Iyer to treat all children alike and not instill communalism into them by putting them into separate groups. V.V.S. Iyer refused to listen to Periyar's advice, upon which the latter refused to release the other half of the grant. V.V.S. Iyer managed to get the amount through the joint secretary of the Congress, without the knowledge o Periyar. When Periyar came to know about what had happened, he addressed public meetings about it and created public awareness of what was happening in the Gurukulam. Prominent congressmen like Dr. Varadarajulu Naidu, Thiru V.Ka, S. Ramanathan and others condemned the sectarian attitutde of V.V.S. Iyer in runing a public institution.[11] When Gandihiji's attention was drawn to what was happening in the school, he too did not succeed in the matter. [15] Iyer was adamant and therefore the school was closed. [16] Reasons for leaving the Congress Party Periyar was initially an enthusiastic supporter of non-cooperation movement and left Congress in 1925 as he believed that Congress was not able or willing to provide importance to the concerns of the non-Brahmins. He was particularly angered by Gandhi's pro-Brahman speeches in Madras during his trip in 1927.[17] When he joined the Congress in 1919, he believed that all the prominent people in that organization were enlightened and he hoped that with their co-operation, he could get rid of the evil of untouchability and that the backward and depressed class people could be enabled to have proper education and have their proper share in government appointments.[18] Several times, Periyar had tried to get the a resolution regarding communal representation. Soon after his return from Vaikom, Periyar made the last and sixth attempt at getting the Tamil Nadu Congress pass the resolution regarding communal representation at a conference held in Kanchipuram in 1925. Thiru V.Ka was the President. Sensing opposition in the open session, Thiru V.K.a did not permit Periyar to propose the resolution. In utter disgust, Periyar got out of the Congress.[19] This happened just a few months before Periyar's failure in getting the resolution regarding communal representation discussed at the annual onference of the Tamil Nadu Congress in November 1925 at Kanchipuram. So by the time Periyar resigned from the Congress, he knew that in order to enable the backward community people to come up, they must be made to realize that they had the right to claim equality with the so called upper classes, and that, in fact, they had the right to claim proportionate representation in all public offices. These he made the major themes of his platform for the rest of his life. It should be said to the credit of Periyar that his repeated public meetings on the question of communal representation forced the government to pass G.O.No.1129 on December 15, 1928 by which Brahmins]], non-Brahmins, Christians, Muslims and Depressed classes were assured of proportionate representation in public offices.[16] Periyar felt that the Brahmins, who formed a majority in the Indian National Congresss and occupied the top posts desired to dominate the party. Periyar was against the activites of the Brahmin leadership, which he felt, conspired to secure the top posts in the party for themselves and members of their community [20] As soon as Periyar had joined the Indian National Congress, he tried to popularize the uage of khadi. However, he soon got the impression that the Khadi Board administration was dominated by Brahmins. The affairs of this Board also convinced Periyar that in order to get justice done to Non-brahmins in Tamil Nadu, he must leave the Congress and work from outside.[21] Vaikom Satyagraha: 1924-1925Periyar Ramaswamy was involved in securing rights to entry into temples and access to temple roads for people of all castes in Vaikom in Kerala, which was part of the princely state of Travancore during 1924. Periyar was the President of the Madras Presidency (Tamil Nadu and Andhra Pradesh) Congress Committee at that time led the agitation after many other leaders had been arrested. Periyar agreed and came to Vaikom in April 1924 and he was arrested but he was unrelenting and refused to leave to Vaikom and the satyagraha gained strength and Mahatma Gandhi, on an invitation from Rajaji, went to Vaikom and began talks with the Queen of Travancore where it was agreed that the police pickets would be removed and that the State police would do nothing to prevent the lower castes using the roads. Periyar refused to participate in the negotiations but he had to agree, reluctantly, to Gandhi's idea that the demand for all Hindus entering the temple be put off at least for the time being He played a role along with other great statesmen and national leaders like Mahatma Gandhi, C. Rajagopalachari, and Acharya Vinoba Bhave.[22][23] Madras Presidency(Tamil Nadu) Congress passed a resolution umanimously praising Periyar's significant contribution to the Vaikom Satyagarha and hailing him as Vaikom Veerar(Vaikom Hero) in 1925 in the Kanchipuram Session.[24] Self-Respect Movement: 1925-1973Periyar and his followers campaigned constantly to influence and pressurize the government to take measures to remove social inequality even while other nationalist leaders focused on the struggle for political independence.[citation needed] The Self Respect Movement was described from the beginning, as "dedicated to the goal of giving non-Brahmins a sense of pride based on their Dravidian past."[25] In 1952 the Periyar Self Respect Movement Institution was registered with a list of objectives of the institution from which may be quoted:
Propagation of the philosophy of Self-Respect became the full-time activity of Periyar since 1925. Oral and written media were used mostly in Tamil; a Tamil weekly Kudi Arasustarted in 1925 the English journal Revolt started in 1928 carried on the propaganda among the English educated people.[27] The Self-Respect Movement began to grow fast and received the sympathy of some of the leaders of the Justice Party from the beginning. In May 1929 a conference of Self-Respect Volunteers was held at Pattukkotai under the presidency of S. Guruswami. K.V. Alagiriswami took charge as the leader of the volunteer band. Several conferences followed in succession throughout the Tamil districts of the former Madras presidency. A training school in Self-Respect was opened at Erode, the home town of Periyar. The object was not just to introduce social reform but to bring about a social revolution to foster a new spirit and build a new society.[28] Anti-Hindi Campaigns: 1938, 1948, 1952 and 1965The anti-Hindi movement in Tamil Nadu started in 1937 when the Congress Government of the Madras Presidency under Rajaji introduced Hindi in the school curriculum. Tamil nationalists opposed Hindi and the Justice Party under Sir A. D. Panneerselvam and Periyar organized anti-Hindi protests in 1938 and were arrested and jailed by the Rajaji government. More than 1200 people, including women and children, were imprisoned in 1938, of which two, Thalamuthu and Natarasan, lost their lives. In 1939 the Rajaji government quit due to the decision of the Indian National Congress to protest India's participation in World War II. The teaching of Hindi was withdrawn in 1940 by the British governor.[29][30] The slogan 'Tamil Nadu for Tamilians' was first raised in 1938 in protest against the introduction of Hindi in schools. Opposition to the linguistic domination of Hindi was one of the programs of the Self-Respect Movement ever since its genesis. E. V. R. gave a warning in Kudi Arasu in 1926 that Hindi would develop as one of the dangers confronting the non-Brahmin community and that it would help only religious propaganda by Brahmins. An editorial in Kudi Arasu on 20 January 1929 questioned the wisdom of spreading the knowledge of Hindi, a language that had no connection to Tamils and was of no utility, an Aryan language that taught only superstitious legends and customs and the superiority of Brahmins.[31] He reasoned that the adoption of Hindi would make Tamils subordinate to Hindi-speaking North Indians. He considered Tamil to be the most desirable language for development of Tamil people. Periyar's contention was that it was a conspiracy of Tamilian Brahmins and North Indians to destroy the Dravidian art and culture throught Hindi language and impose those of the Aryan and thereby re-establish the Varnashramadharma and suppress the Dravidians as the Shudras of the varna order, degrade the Adi Dravidas as Panchamas and Chandalas, and treat the Christians and Muslims as Mlechas. Periyar explained that Hindi would not only halt the progress of Tamilians but would completely destroy their culture and nullify the progressive ideas that had been successfully inculcated through Tamil in the recent decades.[32] Periyar stated that if the North Indian quits, the Brahmin will remain silent. Then they will themselves bid good-bye to castes. The foremost duty today is rooting out Hindi because is was imposed with the motive of installing North Indian domination.[33] Anti-Hindi campaigns brought together Dravidians from different political parties and united many leaders who had parted on vital policy differences. [34] Justice Party: 1939-1944A political party known as the South Indian Libertarian Federation was founded in 1916, principally to oppose the economic and political power of the Brahmin jati groups. The party was later named the Justice Party, and its stated goal was to render social justice to non-Brahmin groups.[35] In order to gain the support of the masses, non-Brahmin politicians began propagating an ideology of equality among all non-Brahmin jati groups. Brahmanical priesthood and Sanskritic social class-value (varna) hierarchy were blamed for the existence of inequalities among non-Brahmin jati groups. In 1937, when the government, headed by a Brahmin, required that Hindi be taught in the school system, Periyar organized opposition to this policy. After 1937, the Dravidian movement derived considerable support from the student community. In later years, opposition to Hindi played a major role in the politics of Tamil Nadu. The fear of the Hindi language had its origin in the conflict between Brahmins and non-Brahmins. To the Tamil, "acceptance" of Hindi in the school system was a form of bondage. The Justice Party weakened in the absence of mass support, and Periyar took over the leadership of the party after being jailed for opposing Hindi in 1939.[36] Under his tutelage the party prospered, but almost all of the party's conservative members, most of whom were rich and educated, withdrew from active participation.[37] Dravidar Kazhagam: 1944-OnwardsIn 1944, Periyar renamed the party Dravida Kalagam (Dravidian Association). The Dravidian Association became immensely popular with the urban masses and students, and many villages were influenced by its message. Hindi, and ceremonies that had become associated with Brahmanical priesthood, were identified as alien symbols that should be eliminated from Tamil culture. Brahmins, who were regarded as the guardians of such symbols, came under verbal attack.[38] From 1949 onwards, the Dravidar Kazhagam intensified social reformist work and put forward the fact that the superstitions were the cause for the degeneration of Dravidians. The Dravidar Kazhagam vehemently fought for the abolition of untouchability amongst the Dalits. it also focussed its attention on women's liberation, women's education, willing marriage, widow marriage, orphanages and mercy homes.[39]
In 1949, Periyar's chief lieutenant, Aringar C.N. Annadurai established a separate association called (DMK) Dravida Munnetra Kalagam ( Dravidian Advancement Association).[38] This was due to differences between the two leaders where Periyar advocated a separate independent Dravidian or Tamil state, while Annadurai compromised with the Delhi government combined with claims of increased state independence.[40] Periyar was convinced that individuals and movements that undertake the task of eradicating the social evils in the Indian sub-continent have to pursue the goal with devotion and dedication without deviating from the path and with uncompromising zeal. Thus, if they contest elections aiming to assume political power, they would lose vigor and sense of purpose. But amongst his followers, there were those who had a different view. They wanted to enter into politics and have a share in running the government. They were looking for an opportunity to part with Periyar. When he got married to Maniammai on July 9, 1948, they quit the Dravidar Kazhagam stating that Periyar had set a bad example by marrying a young woman in his old age - he was 70 and she 30. Those who parted company with Periyar joined the DMK.[41] Though the DMK split from the Dravidar Kazhagam, it made efforts of Periyar and his Self-Respect Movement relevant to the villagers and the urban students, particularly to male students. The DMK advocated the thesis that the Tamil language was immensely richer than Sanskrit and Hindi in content, and thus was a key which opened the door to all subjects to be learned.[38] The Dravidar Kazhagam continued to counter Brahminism, Aryan propaganda, and uphold the Dravidians' right of self-determination.[42] Periyar’s principlesFor over fifty years Periyar was educating the common people on all aspects of life through his speeches. He was particular that everyone should realize that he or she is as much a citizen as anybody else and that caste and creeds are man-made, intended to keep the innocent and the ignorant as under-dogs forever. Though he was focusing his attention on the simple, uneducated people, those who benefited from his innumerable speeches included millions of degree holders who knew their respective subjects of study all right, but who knew, but who knew practically nothing about how some people were propagating blind beliefs and caste distinctions for selfish ends.[43] The special instrument which Periyar used for analyzing any subject or problem was reason. We have to call reasoning a special instrument because, though everyone has been endowed with that faculty, very few people use it. The way in which he presented his material and carried his audience with him can best be understood only if we look at his remarks on some of the important subjects of social interest. For that purpose, translations of some of his utterances on the following subjects are given in this chapter.[43] RationalismThe bedrock of Periyar’s Principles and the Movements that he started was rationalism. What drew him to public service and made him dedicate his long life to it was man’s inhumanity to man.[43] He found that an insignificant minority in society was exploiting the majority and trying to keep it in a subordinate position forever. To set matters right, he wanted the exploited to sit up and think about their position. Unless they exercised their reason, they would not even realize that they were being exploited by a handful of people. If they started thinking, they would realize that they were human beings like the rest, that birth did not and should not endow superiority to some over others and that they must awaken themselves and do everything possible to improve their own lot.[44] It was not an easy task for Periyar to create this awakening among the people who had, for generations, got used to a subordinate position. Most of them did not know that their subordinate position had been brought about by the cunning schemes of some self-seekers. Periyar had to talk to the people on innumerable platforms, over a number of years to arouse their thinking power.[45] “Likewise, Periyar explained that wisdom lies in thinking and that the spear-head of thinking is rationalism. On caste, he stated that no other living being harms or degrades its own class. But man, said to be a rational living being does all these evils. The differences, hatred, enmity, degradation, poverty, and wickedness, now prevalent in the society are due to lack of wisdom and rationalism and not due to God or the cruelty of time.[46] Periyar also blamed the Capitalists for their control of machineries, creating difficulties to the workers. Consequently rationalism, which has to lead the way for peaceful life to all, has resulted in causing poverty and worries to the people because of dominating forces. He went on to explain that there is no use of simply acquiring titles or amassing wealth if one has no self-respect and scientific knowledge. An example he showed was the West sending messages to the planets, while the Tamil society in India were sending rice and cereals to their dead for-fathers through the Brahmins.[46] In a message to the Brahmin community, Periyar stated, ‘’”In the name of god, religion, sastras you have duped us. We were the ruling people. Stop this life of cheating us from this year. Give room for rationalism and humanism. He further explained that any opposition not based on rationalism, science, or experience will one day or other, reveal the fraud, selfishness, lies and conspiracies.[47] Self-RespectThe Movement that Periyar first started was significantly called "The Self-Respect Movement". He was convinced that if man developed self-respect, he would automatically develop individuality and would refuse to be led by the nose by schemers. One of his most famous quotes on Self-Respect was, "we are fit to think of ‘self-respect’ only when the notion of superior and inferior caste is banished from our land."[48] It was, Periyar's words, a task undertaken in the true spirit of Bahagawat Gita, and nishkamya karma, a work done without any expectations. Periyar evidently did not expect any personal material gain out of this mevement and probably derived pleasure out of the work itself. The founder used to recall in a very casual manner that as any human being he also had to do some work and as he had the right and freedom to choose his wor, he opted to engage himself in starting and promoting the movement.[34] The philosophy of Self-Respect, which underlies Periyar Periyar's image of an ideal world, was said to be a universally accepted one - a philosophy that preaches that human actions should be based on rational thinking. It is an outcome of the natural instinct of human beings to examine every object and every action and even nature with a spirit of enquiry; and to refuse to submit to anything irrational as equivalent to anything irrational as equivalent to slavery. The philosophy of Self-Respect preaches that human actions should be guided by reason; right and wrong should follow from rational thinking; conclusions drawn from reason should be respected under any circumstances. Freedom means respect to thoughts and actions considered 'right' by human beings on the basis of 'reason. There is not much difference between 'freedom' and 'self-respect'.[49] Periyar declared that the Self-Respect Movement alone could be the genuine Freedom Movement, and political freedom would not be fruitful without individual self-respect. He remarked that the so called 'Indian' freedom fighters were showing disrespect of self-respect, and this was really an irrational philosophy. Periyar observed that political freedom as conceived by nationalist leaders not excluding even Gandhiji and Nehru did not cover individual self-respect. To him neither revival of the original spirit of Hindu religion and ancient traditions which formed part of Gandhi's conception of freedom, nor complete liberation from the British rule which was considered by Nehru to be the meaning of freedom or both of them together could ensure individual self-respect or remove any o the ills of the Indian societies. In his opinion the task of fulfilling the need for self-respect would have to be faced whatever be the extent of political freedom gained. Pointing out that even the British monarch in a fully independent nation had no freedom to marry a person of his choice and had to abdicated his kingdom, Periyar raised a question whether Gandhi's vision of freedom or Nehru's concept of independence contained even an iota of individual self-respect.[49] To Periyar, Self-Respect was as valuable as life itself. To a human being it is protection of his cuya mariyadai (self-respect) that is his birth right and not swaraj ('political freedom'). He described the movement as Arivu Vidutalai Iyakkam, that is, a movement to liberate the intellect. The terms tan manam or cuya mariyadai meaning 'self-respect' are traceable in ancient Tamil literature and the sense conveyed is said to be a virtue highly valued by the Tamil people and speakers of Tamil. Periyar once claimed that to describe the ideology of his movement, no dictionary in the entire world, implying that no other language, could provide a word better than or equal to Cuya Mariyadai. Started as a movment (Iyakkam in Tamil) to promote rational behavior, the Self-Respect Movement acquired much wider connotation within a short time. Speaking at the First Self-Respect Conference held in 1929, M.K. Reddy explained the significance of self-respect. The main tenets of the Self-Respect Movement may be stated as follows:[50]
Human equality with stress on economic and social equality formed the central theme of the Self-Respect Movement was ue to Periyar's determination to fight the inequalities engrained in the caste system and the religious practices. Working on the theme of liberating the society from the pernicious social practices perpetrated in the name of dharma and karma, Periyar developed the idea of establishing this movement as the instrument for achieving his objective.[27] Social reformPeriyar realized and wanted all thinking people to realize that our society is far from perfect and that it is in urgent need of reform. He wanted the Government, the political parties and social workers to identify the evils in society and boldly adopt measures to remove those evils.[51] Periyar's philosophy did not differentiate social and political service.[52] Acording to him, the first duty of a government is to run the social organizaiton efficiently; and the philosophy of religion is to organize the social system. Periyar pointed out that while Christian and Islamic religions were fulfilling this role, the Hindu religion remained totally unsuitable for social progress. And conditions appeared to him such that government was not for the people but in a topsy turvey manner - the people were for the government. He attributed this situation to the state of the social system contrived for the advantage of a small group of people.[53] Therefore, Periyar was of the view that for the progress of the people in the country, great social changes were necessary and a good government could be formed only after making those changes. He thought that under the existing social system, there was and there could be no means of removing the hardships of the people even to a small extent, whoever came to power.[53] One of the areas of focus was in the upliftment of villages. In a booklet on Village Uplift Periyar plead for rural reform. It should be stressed in this context that rural India still forms the largest part of the Indian subcontinent in spite of the ongoing process of urbanization. As the distinction between rural and urban has meant an economic and social degradation for the rural inhabitant. Periyar wanted to eradicate the concept of village as a discrimination word among places just as the concept "outcaste" among social groups. Periyar pleads for a location where neither the name nor the situation or its conditions imply any difference among people.[54] With the same aim in view Periyar wanted farm laborers to be called "partakers in agriculture" and be paid 60% of the income, 40% going to the landowner. In his booklet on rural uplift of 1944[55], Periyar gave an action program for modernizing villages which mentioned: a) mechanization of agriculture, that is, ploughing, sowing, digging wells, and harvesting by machines; b) reformulation of agricultural land to facilitate mechanization and separation of land unsuitable for this for growing other crops; c) marketing of agricultural products, through farmers' cooperative so that the proceeds would go to the agriculturists; d)combining several villages as a small town for provision of a school, hospital, park, cinema, drama, reading room, library, radio station, roads, bus transport, police station, a well-educated judge, and shops; e) organizing mobile exhibitions; f) establishing appeal courts and providing for field camp of officers for redressal of grievances; and g)establishing small industries.[54][55] Periyar and the Self-Respect movement wanted to reduce Government salaries because they spoil men's purity. He explains that they want industries producing things necessary for public welfare to be state-owned. (Diehl 68 & 69) Furthermore, that cooperative societies to be introduced to remove the brokers and moneydealers that come between farmers and consumers. Farmers must be helped to get rid of their debts. Litigation and conflicts on account of rules should be reduced and death taxes fixed. Periyar also believed that local boards, municipalities, and cooperatie managements must be given more power.[54] In Periyar's rural uplift, he puts every stress on education as the sure way to rational thinking and action which would lead to the abolishment of all injustice in society, economic as well as social.[56] Periyar came up with a fourteen point program in the following:
Periyar sent a copy of these resolutions to the government and all political parties, including the Congress. The Congress ignored these resolutions because they had come from Periyar and his party. But the Just Party accepted the resolutions and assured Periyar that it would implement as many of those resolutions as possible, when administrative power came into its hands. The acceptance of the resolutions by the Just Party was indeed a victory for Periyar's Self-Respect Movement.[57] The eradication of castePeriyar felt that a small number of cunning people created caste distinctions in order to dominate over in society. That was why he emphasized the view that we must first develop self-respect and learn to analyze any proposition rationally. A self-respecting rationalist will readily realize that caste system has been stifling self-respect and therefore he will strive to get rid of this menace. Here one of Periyar's quotes on caste: "A sizable population today remains as untouchables, and another sizable population exists in the name of Sudras and as serfs, coolies and menials. Who wants an independence that cannot help change these things? Who wants religion, scriptures and gods, which cannot bring about a change in this sphere?"[58] Periyar explained that the caste system in South India is, due to Aryan influence, linked with the arrival of Brahmins from the North. Ancient Tamil Nadu had a different stratification of society in 4 or 5 regions, Tinai, determined by natural surroundings and adequate means of living.[59] Periyar also mentions that birds, animals, and worms, which are considered to be devoid of rationalism do not create castes, differences as high and low in their own species. But man considered to be a rational being is suffering from all these because of religion. He further explains that amongst dogs you don't have a Brahmin dog, and a pariah (untouchable) dog. Among donkeys and monkeys we do not find. But amongst men there is such discrimination.[60] Periyar further argues by asking, "How are we to believe that a man has an iota of sense or rationalism in doing all these? Why should you give things only to Brahmins? Why should you fall at his feet? Why should you wash his feet an drink that water? If this is Hindu doctrine and philosophy such a religion must go. Take other rituals. Christening, house warming, marriage, puberty or anything, all are for the Brahmin's gain. We do not respect our knowledge nor are we ashamed of our actions. Are we merely a mass of flesh and bones? Why should anybody get angry when I say all these to make you think over. Who is responsible of our degradation? Is it religion or government"?[61] Gandhiji advocated for the caste system in its preservation. On the question of Untouchables being prevented from drawing water from wells and entering temples, Gandhi suggested having a separate wells and temples made for them instead.[62] Periyar argued against this by demanding the Vedas of Aryans to be burnt and their deities to be destroyed since it was their creation of the Castes and Untouchables. He also went on to state that it was absurd to quote religion or god or religious doctrines to render the people as lowest castes.[46] Periyar argued that the caste system has perverted peoples ideas about human conduct. The principle of different codes of conduct for each caste based on birth, and life led in accordance with it for centuries, have spoiled the Hindu mentality almost beyond repair and destroyed the idea of uniformity in conduct. Graded inequality has got so much into the Hindu blood that general intelligence is warped and refused to mend even after English education and higher standards of living.[63] Women’s rightsAs a rationalist and ardent social reformer, Periyar advocated forcefully, throughout his life, that women should be given their legitimate position in society as the equals of men and that they should be given good education and also the right to property. He was keen that women should realize their right and be worthy citizens of their country. Here is one of his quotes:[64] Periyar fought against the orthodox traditions of marriage as suppression of women in Tamil Nadu and throughout the Indian sub-continent. Though arranged marriages were meant to enable a couple to live together throughout life, it has been manipulated to enslave women.[65] Much worse was the practice of child marriages which were many in India. It was believed that it would be a sin to marry after puberty.[66] Another practice which is even prevalent today is the dowry system where the bride's family is supposed to give the husband a huge lump sum. The purpose of this was to assist the newly wedded couple financially. However, this too was misused by many bridegrooms which resulted in making most parents beggars and in many cases leading to dowry deaths.[67] There have been hundreds, if not, thousands of cases where there wives have been murdered and burned alive because the father of the bride was unable to make the dowry payment to his family. Periyar fiercely stood up against this abuse meted out against women. Women in India also did not and still not have rights to their families or husbands property. Periyar fought fiercely for this and also advocated for the women the right to separate or divorce their husbands.[68] While birth control remained taboo in society of Periyar's time, he advocated for it not only for the health of women and population control, but for the liberation of women.[47] He criticized the hypocrisy of 'chastity' for women and argued that it should either belong to men to or not at all for both individuals.[69] While fighting against this, Periyar fought to get rid of the Devadasi system. In his view it was an example of a long list of degradations of women attaching them to temples for the entertainment of others and in many cases as temple prostitutes.[70] As a further liberation of women, Periyar pushed for the right for women to have an education and to join the armed services and police force.[71][72] LegacyPeriyar was not only a social revolutionary. He is known as a champion of the underprivileged. His sphere of activity was wide and when he took up any issue he went deep into it, understood all the aspects of it and did not rest until he had found a permanent solution to it. Communal differences in Tamil society were deep-rooted and appeared to be permanent features until Periyar came on the scene. Until fifty or sixty years ago, the words, paraya and sudra were commonly used by a majority of Brahmins at the time.It was not unusual for a Brahmin child back then of seven or eight years to address a non-Brahmin of forty or fifty years disrespectfully thus: "Hey, you Sudra, keep out of my way. Don't touch me." A Brahmin child would use the contemptous term "Aday" with reference to any non-Brahmin. The same child would address any non_brahmin woman as, "Adiye" without the least hesitation. That practice has now died out. It is well known that this is the result of Periyar's continuous propaganda against this social disgrace. [73] Awakening in societyOne of the greatest services Periyar did to Tamil society was that he instilled into every Tamilian the sense of self-respect.[73] He made non_brahmins realize that he they are as entitled to enjoy the rights and privileges that a Brahmin enjoys.[74] It was not an easy thing for him to arouse this sense of equality in all non-Brahmins. By means of his numerous speeches and articles, he appealed to non-Brahmins to learn and to be self-respecting citizens. He continued to remind them that most Brahmins claimed to belong to a superior community with the reserved privilege of being in charge of temples and performing archanas. They claimed that by virtue of their superior caste status, they could touch the idols in temples and the non-Brahmins could not even enter the sanctum sanctorum in any temple. In certain places the scheduled caste people were not allowed to use the tanks, wells and sometimes even the streets used by Brahmins. All these unjust restrictions have been eradicated through the continual condemnations of Periyar and his lieutenants.[75] Removal of caste namesPeriyar realized that the domination of Brahmins was not restricted to the spheres of adminstration and worship. It was found that most of the hotels in Tamil Nadu indicating on the name boards that they were maintained by Brahmins and only served thus. He had organized agitations in many places for the removal of the words "For the brahmins" and "By the Brahmins" from the name boards of hotels. He drew the attention of the common people and particularly the philanthropists to the atrocious practice of botaining in some of the chowltries of feeding the Brahmins and non-Brahmins separately. Today this practice is no longer in existence.[75] Inter-caste marriagesPeriyar encouraged inter-caste marriages in order to combat the superstitions of the caste system practiced in India. He pointed out that a marriage is a contract between a young woman and a young man and it is not a function for the parents to get involved in for some reason or other. Generally, orthodox elders arranged the marriages of their children and tried to perpetuate the dowry system. One of the projects of the Slef-Respect Movement started by Periyar was to make young people realize that a marriage is the concern of a young man and a young woman and that other considerations brought in by the parents were utterly irrelevant. The Self-Respect Movement also pointed out that there were facilities for registering marriages and that the practice of employing Brahmin priest to conduct the marriages betrayed the superstition of the concerned people and encouraged exploitation by Brahmins. In the course of over the past fifty years, thousands of weddings between people of different communities and without the intervention of Brahmin priests have taken place as a result of the influence that the Self-Respect Movement has exerted on society. Arignar Anna in his capacity as Chief Minister of Tamil Nadu passed a law in 1967 by which all marriages conducted without the intervention of priests became lawful marriages.[76] Service to the backward classesAs soon as Periyar entered the Congress, he realized that the Brahmins had a lot more government jobs than the non-Brahmins and that higher education was more or less their perogative. He wanted the Congress to pass a resolution demanding communal representation in education and in employment. Though he tried hard for five years continuously, he could not persuade the Congress party to realize the need for such a resolution. Therefore he left the Congress, supported the Justice party, started a Self-Respect Movement and finally got the government of Madras to pass a law on Communal representation in education and employment.[76] Kamaraj was thoroughly convinced that Periyar was only demanding justice for the non-Brahmins who had been neglected and exploited by certain sections of the people for hundreds of years. Therefore he readily accepted Periyars suggestion that all poor people should have free education. When Kamaraj became Chief Minister of Madras he allowed all children to have free education up to standard ten.[76] Inspired by Periyar's spirit of social service, Kamaraj introduced the free mid-day meal scheme for school children and later granted free books and free clothes to school children. pp. 47 48 When Kalaignar Karunanidhi was hief Minister in 1969 he extended free education up to the pre-university class. As a result of Periyar's devoted service for the cause of the under privileged, many scheduled caste men and women occupy high positions in government offices and also serve as doctors and engineers.[77] The uplift of womenPeriyar and his movement have achieved a better status for women in Tamil society. It was his conviction that in matters of education and employment there should be no difference between men and women. There was a time when no girl opted for engineering studies or parents thought of sending their daughter to an engineering college. Today, lots of young women can be found studying at engineering and medical colleges.[77] His influence in the State departments have started employing women also in police departments and the Center has started giving them posts in the army. For a few years, Periyar was engaged in strenuous propaganda against child marriage and now the government has fixed the minimum age for the marriage of girls to be eighteen. His propaganda for equality of the sexes has resulted in securing the girls right over ancestral property along with the male children. Considering the growth in the percentage of Indian population some of the State governments are encouraging birth control now. p. 48 Periyar had confronted this problem even over fifty years ago.[78] He advised married people to limit the birth of children so that both men and women could give of their best to society. In one of the meetings he even wondered why the scientists should not think of producing test tube babies.[79] Ideals and criticismsTamil language and writingPeriyar has place importance on the indigenous languages of the Dravidian peoples in the following passages: "The love of one's tongue is the foremost of all loves that are required of the people born in our land. He that has no love for his tongue has no love for his land. A nation functions on the basis for the love for one's language. So it is my prayer that Tamils love for their tongue should grow. I affirm again and again that love of the mother-tongue is a must for those born in Tamil Nadu. The Bengalis love Bengali. The Maharashtrians love for the Marathi language. The Andhras love the Telugu language. But the Tamils have no love for the Tamil-tongue. The Tamils will never progress unless they bestow love on their mother-tongue. If I love Tamil, it is not merely because it is the mother-tongue or the language of the Tamil Nadu State. Nor am I attached to Tamil by reason of its uniqueness or its antiquity. If I love Tamil, it is because I am aware of the advantages I expect through it an the measure of loss that will occur by the absence of it.[80] "As I am aware of the disadvantages of another language being imposed on our country, I am intolerant of it and oppose it, I do not resist it merely because it is new or it belongs to another land. It is my opinion that the Tamil Language is capable of contributing to the progress and freedom of the people in all fields, and will be conductive to a life of dignity and reason. However, some may ask whether all such resources are available in Tamil. Even if all these qualities are not found, I am aware that Tamil has arts, customs, traditions, and an appropriate vocabulary, which can contribute to a greater advancement than most other languages in India. Therefore, any other language that is likely to cause disadvantage to Tamil is unwelcome."[81] "Tamil, Telugu, Malayalam, and Kannada came from the same tongue that is, they are the offspring of the same mother. There is only one Dravidian tongue, and she is Tamil. And we call her by four different names. Because she is spoken in four different Dravidian states, she has four different names. It is only Tamil that is spoken in these four states. Writing in Tamil about the arts which are useful to the people in their life and which foster knowledge, talent and courage, and propagating them among the masses, thereby enlightening the people and enriching the language, this alone can be regarded as zeal for Tamil."[81] "If you remove the words of North Indian origin (Sanskrit)from Telugu, Kannada and Malayalam you will be left with only Tamil. The Tamil spoken by the Andrhas and the Malayalees are far better than the Tamil spoken by the Brahmins. Our language will make our people unite under the banner of Tamil Nadu and Tamil language. It will make the Kannadigas, Andhras and the Malayalees vigilant. A time will come for unity. This will go on till there is an end to the North Indian domination. We shall reclaim an independent sovereign state for us."[33] E. V. Ramasamy is also known to have issued controversial remarks on Tamil language and Tamil people from time to time. On one occasion, he referred to Tamil people as "barbarians"[82] and Tamil language as the "language of barbarians".[83][84][82][85] However, Anita Diehl explains that Periyar made these remarks on Tamil because Tamil had no respective feminine verbal forms.[86] Periyar's ideas on Tamil alphabet reforms and his reasons are as follows: In writings and publications of 70 or 80 years ago, the vowel 'ஈ' (i), was a cursive and looped representation of the short form, 'இ' (I). In stone inscriptions of 400 or 500 years ago, many Tamil letters are found in other shapes. As a matter of necessity and advantage to cope with the printing technology, it is sensible now to change a few letters, reduce the number of letters, and alter a few signs. The older and the more divine a language and its letters are said to be, they, in truth, need reform. Because of changes brought about by means of modern transport and international contact, and because of happenings that have attracted words and products from many countries, a number of foreign words and their pronunciations have been assimilated into Tamil quite easily. Just as some compound characters have separate signs to indicate their length as in ' கா ' , ' கே ' (kA: , kE:), why should not other compound characters like ' கி ' , ' கீ ' , 'கு ' , ' கூ ' (kI, ki:,kU, ku:) (indicated integrally as of now), also have separate signs? This indeed requires consideration. [87] Changing the shape of letters, creating new symbols and adding new letters and similarly, dropping those that are redundant, are quite essential.The glory and excellence of a language and its script depend on how easily they can be understood or learnt and on nothing else.[88] Creation of DravidistanPeriyar was contemptuos of employment of religious fervor as a rallying point of nationalism. He was never worried about being viewed as an anti-nationalist. He viewed the introduction of Hindi in Government schools by Congress in 1937 as an illustration of oppressive character of Nationalism. Viewing his imprisonment for his critique of the Indian National Congress on the subject of Hindi as an Aryan conspiracy, he increasingly advocated separation of Tamil Nadu which eventually became a call for creation of Dravida Nadu or Dravidistan. In 1944, Ambedkar during his meeting with Periyar agreed that creation of Dravidistan as a concept is applicable to all of India as Ambedkar also believed Brahmanism was a problem for entire sub-continent. By 1940s, he also supported the call for the creation of separate Pakistan.[89] Anti-Brahmanism vs. Anti-BrahminPeriyar was a radical advocate of anti-Brahmanism who has sometimes called Brahman women of immorality. His anti-brahmanism was evident from his comments to his followers that if they encountered a Brahman and a snake on the road the should kill the Brahmans first.[90] He also used violent and vulgar language in his writings against Hindu gods.[91] In 1920 when the Justice Party came to power Brahmins occupied about 70% of the high level posts in government and after reservation was introduced by the Justice Party reversed this trend and allowed non-brahmins to raise in the government in Madras Presidency[92]. Periyar through in the Congress then supported the Justice Party and later joined opposed the domination of Brahmins who constituted only 3% of the Population over Government jobs,judicary and the Madras University.[93]Now Hindu profession had evolved around caste system, particular castes did only particular professions and it was Varna based where the Brahmin was the highest in the order and learned the Vedas, the Kshatriya ruled the country, Vaishya trading, the Shudra did farming and artisan work, and the Dalit or Dalit did manual labor and was the lowest in the order. [94][95].Ramasami's self-respect movement espoused rationalism and atheism, and although Ramasami had Brahmin colleagues, the movement had currents of anti-Brahminism.[96] Furthermore, Periyar states that "Our Dravidian movement does not exist against the Brahmins or the Banias (a North Indian merchant caste). If anyone thinks so, I would only pity him. But we will not tolerate the ways in which Brahminism and the Bandiaism is degrading Dravidanadu. Whatever support they may have from the government, neither myself nor my movement will be of cowardice.[97] DalitsThol Thirumavalavan, leader of the Tamil political party Viduthalai Chiruthaigal representing the Dalits in Tamil Nadu said:
Periyar and Kula Kalvi Thittam/Hereditary Education Policy Rajaji introduced a new education policy based on family vocation which its opponents dubbed Kula Kalvi Thittam (Hereditary Education Policy). As per this policy schools will work in the morning and students had to compulsorily learn the family vocation in the afternoon. A carpenter’s son would learn carpentry, a priest's son chanting hymns and a barber’s son hair cutting and shaving after school in the afternoon.[101] Periyar felt that the scheme was a clever device against Dalits and Other Backward Classes as their first generation was getting educated only then.[102] EVR demanded its withdrawal and launched protests against the Kula Kalvi Thittam (Hereditary Education Policy) which he felt was caste-based and was aimed at maintaining caste hegemony. Rajaji quit in 1954 and Kamaraj scrapped it after becoming chief minister.[103][104] Religion and atheismPeriyar is generally regarded as a pragmatic propagandist who attacked the evils of religious influence on society, mainly what he regarded as Brahmin domination. Anita Diehl explains that Periyar cannot be called an atheist philosopher. Periyar has, however, a qualified definition of what the term 'atheist' implies in his address on philosophy. He repudiated the term as without real sense: "…the talk of the atheist should be considered thoughtless and erroneous. The thing I call god …that makes all people equal and free, the god that does not stop free thinking and research, the god that does not ask for money, flattery and temples can certainly be an object of worship. For saying this much I have been called an atheist, a term that has no meaning.[105] His is not so much denial of God as a criticism of religion’s lack of social concern.[106] In a book on revolution published in 1961, Periyar stated that, "Be of help to people. Do not use treachery or deceit. Speak the truth and do not cheat. That indeed is service to God."[105] On Hinduism, Periyar believed that it was a religion with no distinctie sacred book, or origins, but to be an imaginary faith preaching the superiority Brahmins, the inferiority of the Shudras, and the untouchability of the Panchamas.[107] Maria Misra, a lecturer at Oxford University, compares him to the philosophes, by stating, "his contemptuous attitude to the baleful influence of Hinduism in Indian public life is strikingly akin to the anti-Catholic diatribes of the enlightenment philosophes." [108] Periyar suggested those who were marginalized within the Hindu communities to consider converting to other faiths such as Islam, Christianity, or Buddhism. On Islam, he stated how it was good for abolishing the disgrace in human relationship, based on one of his speeches to railway employees at Tiruchirapalli in 1947. Periyar also commended Islam for its belief in one invisible and formless God; proclamation of equal rights for men and women; and advocating of social unity.[109] On Christianity, Periyar viewed it similar to the monotheistic faith of Islam. He explained that their faith says that there can be only one God which has no name or shape. Periyar took an interest in Rev. Martin Luther, where both he an this followers wanted to liken him and his role to that of the European reformer. Thus, Christian views such as that of Ram Mohan Roy's The Precepts of Jesus has had at least an indirect influence on Periyar.[110] Apart from Islam and Christianity, Periyar also found in Buddhims a basis for his philosophy though he did not accept that religion was self-respect movement. It was again an alternative in the search for self-respect and the object was to get liberation from the discrimination of Hinduism.[111] Followers and influenceAfter the death of Periyar in 1973, conferences were held in a number of places in Tamil Nadu for a week in January, 1974. All the members were assured that their whole-hearted support and previous ativities which the Kazhagam was engaged in under the direct guidance of Periyar would continue with the same vigor. During the same year, at Periyar Thidal, Madras Tmt. Periyar's wife, Maniyammai, the new leader of the Dravidar Kazhagam, aliantly set fire to the effigies of 'Rama', 'Sita' and 'Lakshmana' as a retaliation to the Ramaleela celebrations where effigies of 'Ravana', Kumbakarna' and 'Indrajit' were burnt in Delhi. For this act she was imprisioned. On May Day meetings were held in different places in Tamil Nadu and in all the meetings of a resolution urging the Government to preserve 80 percent of jobs for Tamils was passed. Soon after this, a camp was held at Periyar Mansion in Tiruchirapalli to train young men and women to spread the ideals of the Kazhagam in rural areas.[112] On Periyars Birthday of September 17, 1974, Periyar's Rationalist Library and Research Library and Research Institute was opened by Tamil Nadu Chief Minister Kalaignar Karunanidhi. This library contains Periyar's rationalist works, the manuscripts of Periyar and his recorded speeches. (Periyar Father of Tamil 60 & 61) Also during the same year Periyar's ancestral home in Erode, was dedicated as a Commemoration building. On February 20, 1977, the opening function of Periyar Building in Madras was held. At the meeting which the Managing C0mmittee of the Kazhagam held, there on that day, it was decided to support the candidates belonging to the Najata Party, the DMK and the Marxist Party in the General Elections.[113] On March 16, 1978, Annaiyar Maniyammai passed away. The Managing Committee of the Kazhagam resolved on the day that in memory of Thanthai Periyar and Annaiyar Maniyammai they would carry on the activities of the Kazhagam as vigorously as ever. Thiru K. Veeramani was elected as General Secretary of the Dravidar Kazhagam on March 17, 1978. From then on, the Periyar-Maniyammai Educaitonal and Charitable Society started the Periyar Centenary Women's Polytechnic at Thanjavur on September 21, 1980. And, on May 8 1982, the College for Correspondence Education was started under the auspices of Periyar Rationalist Propganda Organization.[113] Mandal Commission ReportIn connection with the implementation of the Mandal Commission Report which had been submitted to the Prime Minister Indira Gandhi in 1980, and which had been conveniently shelved by the Congress Government, the Dravidar Kazhagam was the first organization to ask why the government was sleeping over it. Thus, the Kazhagam organized an agitation on Octoer 3, 1983 with the cooperation of like-minded Parties asking why the recommendations of the Mandal Commission were not being implemented. The General Secretary of the Kazhagam, K. Veeramani and the representatives of other parties me the President of India and urged the need for carrying out the recommendations of the Commission.[114] Conferences were at Patna, Nagpur, and at Allahabad going into the following year in favor of the Mandal Commission Report and in all those Conferences the General Secrety K. Veeramani represented teh Dravidar Kazhagam and said that in fairness to the Bakward classes the recommendations of the Commission should be totally accepted and the ncessary laws for their implementation should be enacted. Two days later K. Veeramani and other supporters of the Report staged a "dharma" in front of the Prime Minister's residence in order to draw her attention to hte urgency of the problem; they were all arrested immediately. Indira Gandhi did not yield to pressures on this question. The Congress government under Rajiv Gandhi continued the same policy.[114] When V.P. Singh assumed office as Prime Minister of India, the Parliament in August 1990 accepted the Mandal Commission Report, and planned to implement it. Immediately the forward classes in some states rose against it. Reacting against this unfeeling attitude of the forward class people, the Dravidar Kazhagam and the DMK have been urging the Prime Minister to stand up to his commitment. On October 22, 1990 with staunch support of the Chief Minister Kalaignar Karunanidhi, these two Parties organized a state wide "bandh" in Tamil Nadu to show how the entire state stands solidly in support of the Mandal Commission Report. The Prime Minister is a man of principeles and he has been repeatedly saying that he is committed to imiplement the recommendations of the Mandal Commission. In the meantime, some of the forward class people have moved the Supreme Court and that court has passed Stay Orders against the implementation of the Report. Though the hands of the Government were tied by this stay order, the Kazhagam has continued to work for the implementation of the Report.[114] FollowersOver the years, Periyar has had an influence on Tamil Nadus political party leaders such as DMKs C.N. Annadurai and M. Karunanidhi, the MDMKs leader V. Gopalswamy, PMKs leader S. Ramadoss, Thol. Thirumavalavan, leader of Dalit Panthers of India, and the Dravidar Kazhagam leader K. Veeramani. Other political figures inspired by Periyar were former Congress leader K. Kamaraj, former Chief Minister of Uttar Pradesh Mayavati, and former Municipal Chairman of Kumbakonam S. Kumarasamy. Periyar's life and teachings have also influenced writers and poets such as Kavignar Inkulab, and Bharathidasan, including actors such as Kamal Hassan. In popular cultureSathyaraj and Khushboo starred in a government-sponsored movie on E.V. Ramaswami. This movie was directed by Gnanashekaran. It was released in 2007. Notes
|
