Periyar E.V. Ramasamy, was a pioneering social reformer and politician in Southern India, known for his relentless advocacy against caste oppression, gender inequality, and religious orthodoxy, leaving a lasting impact on the Dravidian movement.
Introduction
Erode Venkatappa Ramasamy, born on September 17, 1879, in Erode, Tamil Nadu, was not just an individual but a catalyst for monumental social and political change in Southern India. Known colloquially as “Periyar” a name changed in 1938. His life’s journey encapsulates a fervent commitment to eradicating caste-based discrimination and reshaping the socio-political landscape of the region.
Periyar hailed from a prosperous business family of a backward caste, offering him a unique perspective on the agonizing impact of social discrimination. This firsthand experience fueled his determination to address deep-rooted issues, including caste bias, the status of women, linguistic rights, and reservations for backward castes in government offices. He was also awarded with the title of “Socrates of South East Asia” by UNESCO MANDARAM.
In 1919, Periyar joined the Indian National Congress, swiftly rising to the presidency of the Tamil Nadu Congress Committee. His guiding principles were service and social justice. However, encountering caste prejudices within the Congress led him to a decisive departure in 1925, denouncing it as a “Fortress of Brahmin Imperialism.”
Inspired by Mahatma Gandhi’s principles, Periyar spearheaded the Vaikkom Satyagraha in 1924, successfully challenging the exclusion of lower-caste individuals near a temple in Kerala. Despite facing imprisonment, he emerged triumphant, earning the title of the hero of Vaikkom. His subsequent association with the Justice Party in 1925 marked a significant shift, eventually transforming it into the Dravida Kazhagam in 1944—a precursor to influential political entities like DMK (1949), AIADMK, and MDMK in Tamil Nadu.
A pivotal moment in Periyar’s life was the Kashi Pilgrimage Incident, which prompted his embrace of atheism and a departure from religious conventions.
Table of Contents
Major Works
- Why were women enslaved?
- High thoughts: Uyar Ennagal
- Periyar Kalanchiyam
- Periyar Warehouse
- The Ramayana: True Reading
Significant Newspapers and Magazines:
- Kudi Arasu: Published in 1925, Kudi Arasu was a Tamil weekly magazine spearheaded by Periyar E. V. Ramasamy.
- Revolt and Puratchi: In 1928, the English magazine “Revolt” was introduced, followed by “Puratchi” (Revolution) in 1933.
- Viduthalai: Viduthalai, associated with the Justice Party, served as a newspaper edited by Periyar.
- Pakkuthariuu (Common Sense)
Kashi Pilgrimage Incident
In 1904, E.V. Ramaswamy undertook a pilgrimage to Kashi, a sacred destination for Hindus. Expecting a spiritually enriching experience, he was disheartened to witness immoral activities like begging taking place in what he considered a holy land. However, the most profound blow came when he sought free meals at a Shiva temple but was denied because of his non-Brahmin status. Forced to scavenge for food among discarded leftovers on the streets, this humiliating experience shattered his perception of Kashi as an inclusive and welcoming place. The discriminatory practices he encountered during this pilgrimage became a turning point, leading him to embrace atheism.
Gurukul Controversy
In 1925, Periyar confronted a contentious issue related to the Gurukulam, a school run by Congress. He discovered that non-Brahmin boys were prohibited from sharing meals with Brahmins, sparking outrage among Congress workers. Despite efforts to address the matter, the discriminatory practices persisted, widening the chasm between Brahmins and non-Brahmins. This controversy marked a crucial moment in Periyar’s disillusionment with the Congress, as he began accusing the party of perpetuating Brahminical dominance and exacerbating caste-based disparities.
Varnashrama Dharma
Periyar vehemently opposed the entrenched social structure dictated by Varnashrama Dharma, the fourfold division of castes in Indian society. Initially aligning himself with Congress, he severed ties in 1925 upon recognizing the party’s Brahmin-centric agenda. Whether through his involvement in the Vaikkom Satyagraha or the Justice Party, Periyar consistently aimed at challenging Brahmin hegemony and dismantling the hierarchical Varnashrama Dharma. Even a meeting with Mahatma Gandhi in 1927 to discuss their differing views on this caste-based system proved fruitless, as their perspectives remained irreconcilably opposed.
The Self Respect Movement
Periyar initiated the Self Respect Movement also known as Dravidian movement, with the objective of fostering social reform and upliftment. Self respect movement was held at Chengalpattu in February 1925. His primary concern was the exploitation and oppression faced by the lower castes, particularly at the hands of the Brahmins (upper caste), in the guise of religion, caste, and spirituality. According to Periyar, this systematic mistreatment had dehumanized the majority of Dravidian people in the South, making it an urgent issue, while he regarded the problem of colonial subjugation as secondary.
The Self Respect Movement advocated that non-Brahmins in the Tamil region should take pride in their Dravidian heritage, fostering a spirit of unity to challenge Brahminical dominance. As part of this movement, Manusmriti was publicly burned, individuals discarded caste descriptors from their names, and weddings were organized without the involvement of priests.
Periyar attributed the introduction of an unjust and oppressive social system to the Aryans, whom he held responsible for the prevailing inequalities. Additionally, he criticized “Puranas” as not only being imaginary and irrational but also morally objectionable, dismissing them as fairy tales.
Critique of Congress and Gandhi
Periyar’s criticisms extended beyond social issues to the political realm. He believed that the Congress primarily served Brahmin interests. His opposition to Gandhi’s reconstructed version of Varna Vyavastha stemmed from the perception that it did not align with historical caste dynamics, interpreting Gandhian nationalism as a hegemonic project to maintain Brahmin dominance. His bold declaration—”God, religion, Congress, and Gandhi should be destroyed”—exemplified his unwavering stance.
Periyar E.V. Ramasamy’s enduring legacy lies in the continued influence of the Dravidian movement in Tamil Nadu. His tireless efforts and unyielding commitment to social justice have left an indelible mark on the socio-political fabric of the region, shaping the trajectory of movements and political ideologies for generations to come.
Abolition of Castes
Periyar E.V. Ramasamy was a staunch advocate for the abolition of castes, believing in the inherent dignity and equal opportunities for all individuals. His vision for social justice aimed to eradicate unjust discrimination rooted in spirituality and religiosity.
He vehemently criticized Brahminism, recognizing it as a product of the hierarchical social system known as “Varnashrama Dharma.” This system categorized Hindu society into four castes: Brahmins (priests), Kshatriyas (soldiers), Vaishya (traders), and Shudras (servants), establishing economic and social privileges or restrictions based on caste hierarchy. Periyar denounced this rigid system, highlighting its inherent flaws, such as the inability to change one’s caste regardless of skills or merit. The Brahmins held the highest status, considered the purest, and enjoyed supreme authority over the other castes. Meanwhile, the lower castes, especially the Shudras, were marginalized, deemed untouchables, forbidden from entering temples, forced to use separate wells, and relegated to the outskirts of villages.
Periyar questioned the efficacy of religion, scriptures, and gods that failed to bring about positive changes in society. He contended that casteism weakened society due to the mutual hatred it bred among its people. It was crucial to note that his opposition was directed at Brahminism, the foundational ideology of the caste system, rather than the Brahmin individuals themselves.
Women’s Liberation
Periyar’s concerns extended to the subjugation of women in society. He held women partly responsible for their oppressed conditions, attributing it to their acceptance of limited freedom. According to him, women’s status was even worse than that of the untouchables.
Women were denied education to prevent the development of their abilities and intelligence, perpetuating their subordination. Periyar advocated for women to realize that civilization was about living on equal terms with men, not merely adhering to fashionable appearances. He emphasized the need for rigorous education, changes in marriage customs, and birth control to uplift and liberate women. Periyar sought to replace the term ‘wedding’ with a ‘contract for companionship in life,’ challenging traditional norms.
He criticized the hypocrisy of men who created concepts like ‘chastity’ and labeled ‘unchaste’ women as prostitutes, applying these norms only to women and not themselves.
Opposition to Hindi
In 1937, when Chakravarthi Rajagopalachari assumed the role of Chief Minister of Madras Presidency, he mandated Hindi as a compulsory language of study in schools. This decision sparked widespread protests against the imposition of Hindi, leading to anti-Hindi agitations. The Justice Party, under the leadership of E.V. Ramaswamy, organized a significant anti-Hindi protest in 1938. The iconic slogan “Tamil Nadu for Tamilians” was coined by Ramaswamy during these protests, reflecting the strong opposition to the imposition of Hindi in educational institutions.
Impact of Soviet Union on Periyar
The visit to the Soviet Union left a profound impact on Periyar. Witnessing the remarkable progress achieved by the Russians in agriculture and industry, he drew parallels between the Indian situation and the Soviet model. Inspired by the socio-economic changes implemented by the Soviet Union, Periyar advocated for similar transformative measures in India. This influence from the Soviet Union is considered a crucial period in Periyar’s life, leading him to moderate his extreme radical and anti-religious stance. The exposure to the Soviet model during this time played a role in tempering his views and aligning them more closely with rationalism, indicating a shift in his ideological perspective.
Rural-Urban Divide
Periyar drew attention to the imbalanced relationship between rural and urban areas, equating the status of rural people to that of untouchables. Villagers, akin to the untouchables, engaged in hard labor for minimum wages, while urban dwellers exploited their produce.
Advocating for a transformative change, Periyar proposed the elimination of villages and the development of interconnected towns. He envisioned complete urbanization with essential facilities such as schools, hospitals, parks, cinema theaters, magistrates, and markets. For him, this comprehensive urbanization was the key to rectifying the economic disparities between rural and urban areas, fostering equality and progress.
Rationalism
Periyar’s philosophy was deeply rooted in rationalism, as he identified the absence of a rational outlook as the root cause of human suffering and societal evils. He aimed to challenge customs and traditions in Tamilian society that were grounded in perceived ancient wisdom, practiced for centuries, and often justified in the name of God and religious scriptures.
He urged people not to unquestionably accept practices simply because they were old, customary, or widely accepted based on hearsay or claimed as divine words. Instead, Periyar advocated for the application of human reason—the distinctive aspect of humanity—to lead an ideal and proper life based on rationalism.
Periyar rejected the concept of God, asserting that the worship of deities stemmed from fear and dread of unknown natural phenomena that had never revealed themselves. He believed that economic, social, and political development could only occur through a foundation of rationalistic and scientific thinking.
In a move that reflected his commitment to these ideals, Periyar merged the Self Respect Movement with Communism. He founded the Self Respect Communist Party, envisioning the nationalization of industries, railways, banks, waterways, agricultural lands, and forests. Additionally, he advocated for limiting working hours to 8 hours a day and improving the wages and conditions of laborers. Although he later disbanded the Self Respect Communist Party in favor of the Self Respect Movement, his thoughts remained influenced by communist ideals. Periyar aimed to dismantle the concept of private property and the right to property, aligning with his broader vision of social equality and justice.
Three Main Controversies related to Periyar
- Periyar burned the picture of God Rama. He supported the version of Ramayana where Ravana was not evil.
- Married to women of age 32 at the age of 70.
- UNESCO never gave him the award.
Conclusion
E.V. Ramasamy, known as Periyar, stands as a monumental figure whose life and ideologies have left an indelible mark on the socio-political landscape of Southern India. Born into a prosperous but socially marginalized caste, his journey evolved into a relentless pursuit of social justice, challenging oppressive structures ingrained in caste, gender, and rural-urban disparities.
His critique of Congress, Gandhi, and Brahminical hegemony led him to the forefront of transformative movements. The Vaikkom Satyagraha and the formation of Dravida Kazhagam showcased his commitment to dismantling caste-based prejudices. Periyar’s Self Respect Movement emerged as a powerful force, advocating pride in Dravidian heritage, burning Manusmriti, and challenging Brahminical dominance.
Periyar’s rationalism and rejection of traditional norms, religious dogma, and caste hierarchy laid the groundwork for a radical shift in societal paradigms. He envisioned an egalitarian society, urging women’s liberation, economic equality through urbanization, and the eradication of rural-urban divides.
His fusion of the Self Respect Movement with communist ideals underscores a visionary pursuit of social equality, though the party was eventually disbanded. Periyar’s enduring legacy resonates in the continued influence of the Dravidian movement and the shaping of political ideologies in Tamil Nadu.
Periyar’s life was a testament to unwavering resilience against social injustices. His multifaceted approach—critiquing traditional norms, championing rationalism, advocating for economic reforms, and challenging the foundations of inequality—has left an enduring legacy, ensuring that his ideas continue to inspire generations in the pursuit of a just and equal society.
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