Periyar Ramasami
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- This is an article about the social activist. For the river in the Indian state of Kerala, see Periyar River.
| E.V. Ramaswami | |
|---|---|
| [[Image:image_caption="Thanthai Periyar"|180x180px|center]] | |
| Born | September 17, 1879 Erode, Tamil Nadu, India |
| Died | December 24, 1973 India |
E.V.Ramaswamy Naicker (September 17, 1879 – December 24, 1973), also known as E.V. Ramaswami, EVR, Thanthai Periyar, or Periyar, was an atheist social reformer, an activist, and the founder of Dravidar Kazhagam and the Self-Respect Movement in the Indian state of Tamil Nadu. "Periyar" which means 'big one' is the title given by his adulating followers.
[edit] Life and beliefs
EVR's given name is Ramaswami. He was from a prominent Kannada Naidu caste, a community that is descended from the Nayak rulers of Tamil Nadu. Hence he is called E. V. Ramaswami Naicker. Periyar means 'respected one' or an 'elder' in Tamil.
Periyar was an atheist. He is well known for his antitheistic statement, "He who created god was a fool, he who spreads his name is a scoundrel, and he who worships him is a barbarian." Periyar's most popular writing is The Ramayana: A True Reading (1959), on the Ramayana, a Hindu epic. In 1956, he took a procession of Rama's picture garlanded with slippers near Dharmapuri and destroyed the portrait in public, which drew widespread protests from Indians whose religious sentiments were hurt.
Though he was born in an affluent Kannada origin Naidu family, he fought against the untouchability practiced by upper castes, specifically targeting Brahmins, the rituals of Hinduism, and the caste system.
He used Ganesha Chathurthi (a Hindu festival celebrating Ganesha, one of the popular forms of God in Hinduism), to desecrate and publicly destroy statues of the Gods. Though he was an atheist, he was criticized as a minority appeaser, since he choose to criticise only Hinduism and was soft on minority religions like Christianity and Islam.
He also completely accepted the 19th century theory that aryans and dravidians constitutued two different races;further, Tamil brahmins who are aryans have used their religious position to degrade dravidians who constituted the non-brahmin castes. These simplistic theory which equated brahmins with aryan race and non-brahmins with dravidan race has been given up in early 20th century by western academics who first popularised the dea; but still, he accpted these theories and popularised them. One can say his intellectual outlook was grounded in the 19th century race theories.
[edit] His Childhood and Education
Ramaswamy went to school for 5 years. He was married to a 13 year old girl with whom he had no living children. His marriage came to a stand still. Ramaswamy parted with his father and went to Andhra Pradesh to live. From Andhra Pradesh, he went to Kaasi on a pilgrimage.
[edit] Pilgrimage to Kaasi
He went on a pilgrimage to Varanasi to worship in the famous Siva temple. But discrimination against non-brahmins made him think rationally. He was prevented from eating in places of free-lunch because he did not appear to be a brahmin.
On returning to Erode - his father delegated all his trade rights to this second son and renamed his major commercial concern under the title: "E.V. Ramasamy Naicker Mandi"
[edit] A Freedom Fighter as a Congress Party Leader
When Mahatma Gandhi (M.K.Gandhi : 1869-1948) took the lead in the Indian National Congress, EVR joined the organisation in 1919. He resigned 29 public posts he held at that time, including the municipal chairmanship of Erode town. He gave up his very lucrative wholesale dealership in grocery and agricultural products, and closed his newly begun spinning mill. Periyar wholeheartedly undertook the constructive programme - 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.
In 1922, EVR moved a resolution in the Tamil Nadu Congress Committee when it met at Tiruppur. The resolution required people of all castes to be allowed to enter and worship in all the temples, as a measure to end birth-based discrimination. Citing the authority of Vedas and other Hindu scriptures, the Brahmin members of the Committee opposed the resolution and stalled its passage. This reactionary stand of the members of upper Varna provoked Periyar to declare that he would burn Manu dharma Sastra, Ramayana etc. to show his disapproval to accept such scriptures to govern the social, religious and cultural aspects of the people.
EVR's determination to bring about socio-cultural revolution impelled him to support even his opponents when they implemented his progressive scheme. Though a Congress leader, he supported in 1923, the Justice Party's measure to form Hindu Religious Endowment Board.
EVR's vigorous and spirited role in the Vaikom Satyagraha (1924-25) contributed in no mean measure for the triumph of that first historic social struggle in the history of modern India. This paved the way for the "untouchables" to use public roads.
At Cheranmaadhevi near Tirunelveli in Southern Tamil Nadu, they started a National training school as an alternative to those run under the control of the British Government. That school, known as Gurukulam, was funded by the Tamil Nadu Congress Committee and by other non-Brahmin philanthropists. It was managed by V.V.S.Iyer. Under his management, they showed discrimination between the Brahmin and Non-Brahmin students. Brahmin boys were treated in a better way than the others with regard to food, shelter and the curriculum. Along with his companions EVR stoutly opposed the discriminatory practice and put an end to it.
[edit] A Committed Rationalist and Rebel
It was EVR's firm conviction that universal enjoyment of human rights will become a reality only when the Varna-Jaathi (caste) system was eradicated. Until the social reconstruction took place, he wanted communal representation as ameasure of affirmative action to uphold social justice. So he tried, every year from 1919, to make the Tamil Nadu Congress Committee to accept the policy of reservation to different social groups and communities. But his efforts bore no fruit in this regard. Finally he left Congress in November, 1925 at the Kancheepuram Conference.
[edit] Self-Respect Movement: 1925-39
EVR's philosophy is that different sections of a society should have equal rights to enjoy the fruits of the resources and the development of the country; they should all be represented, in proportion to their numerical strength, in the governance and the administration of the state. This principle had been enunicated earlier by those who stood for social justice, particularly by the South Indian Liberal Federation, popularly known as Justice Party. EVR's unique contribution was his insistence on rational outlook to bring about intellectual emancipation and a healthy world-view. He also stressed the need to abolish the hierarchal, graded, birth-based caste structure as a prelude to build a new egalitarian social order. In other words, he wanted to lay a sound socio-cultural base, before raising a strong structure of free polity and prosperous economy.
It was in this context, the Self-Respect Movement, founded in 1925, carried on a vigorous and ceaseless propaganda against ridiculous and harmful superstitions, traditions, customs and habits. He wanted to dispel the ignorance of the people and make them enlightened. He exhorted them to take steps to change the institutions and values that led to meaningless divisions and unjust discrimination. He advised them to change according to the requirements of the changing times and keep pace with the modern conditions.Even though EVR opposed some Hindu activities, his opposition gave hinduism a new form in Tamilnadu and further shaped hinduism as it will fit modern ages and not to hurt anybody.Thoughts to use sixth sense created awareness among tamil people .
Self-respecters performed marriages without Brahmin priests (prohits) and without religious rites. They insisted on equality between men and women in all walks of life. They encouraged inter-caste and widow marriages. Periyar propagated the need for birth-control even from late 1920s. He gathered support for lawful abolition of Devadasi (temple prostitute) system and the practice of child marriage. It was mainly due to his consistent and energetic propaganda, the policy of reservations in job opportunities in government administration was put into practice in the then Madras Province (which included Tamilnadu) in 1928.
EVR and his followers campaigned constantly to influence and pressurise the government to take measures to remove social inequality even while other nationalist leaders focussed on the struggle for political independence.
[edit] Leader of Justice Party: 1939-1944
We have seen that EVR was elected while he was in prison, as the leader of the South Indian Liberal Federation, popularly known as Justice Party, in its Provincial Conference held in Madras (Chennai) on 29, 30 December, 1938. He was basically a fighter for human rights for all from the beginning to the end of his public life. Now he added a new dimension to his movement, viz., demand for an independent Dravida Naadu. He was driven to make this demand in 1938-39, because he claimed that the Brahminical upper castes whom he opposed for their social oppression, were in league with the North Indian Bania community (comprador capitalists) in imposing Hindi and in exploiting economically the people of South India.
As a protest against the British rulers involving India in the war without consulting the High Command of their party, the Congress ministries in Madras and seven other Provinces resigned on 29th October of the same year. As EVR was the leader of the opposition Justice Party, he was asked by the Governor and Governor General twice in 1940 and 1942 to form the ministry. Though a Congress leader, his friend C.Rajagopalachari personally requested EVR to accept the offer, assuring his outside support to the Justice Party ministry. He explained that he wanted to put an end to the rule of the Governor and his advisers. But EVR refused to head the Provincial Government on both the occasions. His refusal was on two grounds: First, he felt it improper to form the ministry without a popular mandate. Secondly, he firmly believed that his main task of annihilating caste system and spreading rational humanist principles would receive a set back, if he assumed power.
EVR left for Mumbai (Bombay) on 5th January 1940. Dr. B.R.Ambedkar gave dinner- parties twice in his honour. They met the Muslim League leader M.A.Jinnah at his residence in Mumbai on 8th January 1940. Periyar explained then his decision to work for an independent State known as Dravida Naadu. On 21st January 1940, the Madras provincial Government ruled by the Governor and his advisers abolished the compulsory study of Hindi in schools. M.A.Jinnah sent a telegram to EVR congratulating him on the success of his endeavour to ward off the imposition of Hindi.
When the Justice Party was defeated in the 1937 general elections after being in power for a very long spell from 1921, most of its leaders were disheartened and became inactive. It was at this moment of crisis, EVR accepted the leadership of the party because he always felt the need for the existence of a vigorous political party essentially oriented to work for the upliftment of the socially deprived sections of the people.
In February 1941, the founder-leader of Radical Democratic Party, M.N.Roy, came to Chennai and stayed as EVR's guest. He sought Periyar's cooperation to form a grand All India alliance against the Congress Party. Both of them supported the war efforts of Great Britain as they considered British Imperialism a lesser evil than the Fascism of Mussolini, Nazism of Hitler and the Militarism of Tojo. As a result of EVR's persistant demand, the degrading practice of serving separately the Brahmins and the 'others' in the restaurants in railway stations was abolished in March, 1941. The conservative section in the Justice Party disliked Periyar's radical social reform programme, his critical view of religious literature and the propagation of rationalist ideas. Unmindful of their opposition, he continued his onward march and gathered around him the youth and the common people. It was during this period in 1942-43 that Maniammai joined the movement and came to attend to the personal needs of EVR. She was devoted to the leader and served him sincerely. They married later in 1949.
[edit] Leader of Dravidar Kazhagam
The Justice Party's provincial conference held in Salem on 27th August 1944 marked a turning point in Periyar's movement. The name of the Party was changed as Dravidar Kazhagam. The members were asked to give up the posts, positions and titles conferred by the British rulers. They were also required to drop the caste suffix of their names. It was also decided that the members of the movement should not contest the elections. In other words, the Justice Party which was political was transformed into Dravidar Kazhagam and became a non-political socio-cultural movement.
The Dravidar Kazhagam flag, in the ratio of 3:2, a red circle in the middle in the black background, was adopted in 1946. The black represented the deprivations and the indignities to which the Dravidians are subjected to under the Hindu religious milieu. Periyar raised his sure voice against the manner in which the Constituent Assembly was constituted. Periyar declared that 15 August 1947, when India became politically free, was a day of mourning because the event marked, in his opinion, only a transfer of power to the Brahmin - Bania Combine, whose socio-cultural domination, in addition to economic exploitation, would be worse than the British rule.
Periyar revived the agitation against Hindi when it was again introduced in the schools in June 1948. Though the authorities were stubborn in the initial stages and took stern steps against the agitations, they had to yield in course of time to the popular will, and withdrew the scheme of compulsory study of Hindi.
Some of his followers 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 married Maniammai on 9th July 1948, they quit 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 formed Dravida Munnetra Kazhagam - DMK, under the leadership of C.N.Annadurai (Arignar Anna). Least perturbed by sentimental and motivated protests, Periyar marched on with redoubled vigour to found an enlightened egalitarian society.
[edit] EVR and Kula Kalvi Thittam/Hereditary Education Policy
Rajaji introduced a new education policy based on family vocation due to lack of funds required for universal education and many youngsters being absent from school to help their parents.As per this policy schools will work in the morning and students had to learn the family vocation in the afternoon . The idea was that the scarce school resources would be rotated through diffrent batches of pupils and the pupils don't have to spend the whole day at school. A dhobi’s son (why use a Hindi word 'dobhi'?)would learn washing clothes , and a barber’s son hair cutting and shaving after school in the afternoon.EVR claimed that the scheme was a clever device against non-brahmins as there first generation was getting educated only then.EVR demanded its withdrawal and launched protests against the Kula Kalvi Thittam (Hereditary Education Policy)which he felt was caste based was aimed at maintaining caste hegemony.It also must be remembered that Rajaji did not call this scheme Kula Kalvi Thittam; it was the name given by the opponenets of the scheme i.e. EVR and his followers. Rajaji quit in 1954 and Kamaraj scrapped it after becoming chief minister.[1] [2] [3]
[edit] E.V.R's ideas on Modern Tamil Alphabet
He instituted Tamil alphabet reforms and his reasons are as follows:
In writings and publications of 70 or 80 years ago, the vowel 'ee' (i:), indicated today as ' ¼ ', was a cursive and looped representation of the short form, ' ¬ ' (i) In stone inscriptions of 400 or 500 years ago, many Tamil letters are found in other shapes. The older and the more divine a language and its letters are said to be, they, in truth, need reform.
[edit] Death:
EVR's is buried in Periyar Samadhi in Chennai, ironically Samadhi recalls the way religious Hindus used to die after penances and tapas. One can say, after his death, he has been raised to a position of a demi-god by his allegedly atheistic followers.
[edit] Periyar - The Movie
Sathyaraj and Khushboo are acting in a forthcoming movie on Periyar. Tamil Nadu government announced a grant of Rs 95 lakhs (9.5 million) for the Movie on Periyar.
[edit] Criticism
- EVR never respected the National flag which he burnt. He declared the Independence Day as a Day of Mourning. He never considered himself or Tamils as part of Indian Union.
- Jinnah and Ambedkar and sought his cooperation for an independent Dravida Nadu.
- When Gandhi did not like his views, especially on Brahmins he parted company with Gandhiji.
- EVR's movement helped only the top section of the non-brahmin upper castes. The position of the 'untouchables' in the social and economic hierarchy has not improved. In the last 75 years, Tamil nadu has witnessed scores of caste riots in which thousands of people have been killed
- An interesting and slightly sympathetic assessment by political satirist Cho Ramaswamy, no follower of EVR
http://www.india-today.com/itoday/millennium/100people/durai.html
[edit] Notable followers
- K.Veeramani, leader of Dravidar Kazhagam after Periyar.
- Kavignar Inkulab, rationalist Tamil poet.
- Poondi Kumaraswamy, engineer and hydroglogist.
- Periyar Thasan
- S.Vallatharasu
[edit] External links
- Periyar, official website of Thanthai Periyar.
- Periyar's Movement, a timeline of Periyar's work.
- Periyar - One Hundred Tamils of 20th Century.
- PERIYAR-Rationalist/Social Reformer
- The Revolutionary Sayings of Periyar
- Rationalist International
- criticism of Periyar from the untouchable point of view
- `The economic interest... that was the contradiction' by Dr K. Sivathamby
- Fuzzy and Neutrosophic Analysis of Periyar's Views on Untouchability, by W. B. Vasantha Kandasamy, Florentin Smarandache, K. Kandasamy
[edit] Bibliography
- Diehl, Anita. E. V. Ramaswami Naicker-Periyar: A study of the influence of a personality in contemporary South India. ISBN 91-24-27645-6
- Richman, Paula. "E.V. Ramasami's Reading of the Ramayana" in Paula Richman, ed., Many Ramayanas: The Diversity of a Narrative Tradition in South Asia.
