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| "Periyar" E. V. R. | |
|---|---|
| File:Periyar1973.jpg"Periyar" E. V. R. | |
| Born | September 17, 1879 Erode, Tamil Nadu, India |
| Died | December 24, 1973 Tamil Nadu, India |
| Occupation(s) | Trader, Social Worker |
| Spouse(s) | Nagammal ,Maniammai |
E.V. Ramasami Naicker (September 17, 1879 – December 24, 1973), also known as E.V. Ramaswami, EVR, Thanthai Periyar, or just Periyar, was an atheist, anti-Hindu, social reformer, an activist, and the founder of Dravidar Kazhagam and the Self-Respect Movement in the Indian state of Tamil Nadu.
Life and beliefs
EVR's given name was Ramaswami. He was from a prominent Kannada Naicker caste, a community that 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.
EVR was an atheist, noted 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." His atheistic attacks and blasphemous acts, however, were directed at Hinduism alone. In 1956, he took a procession of Rama's picture garlanded with slippers near Dharmapuri and destroyed the portrait in public, drawing widespread protests from Indians whose religious sentiments were hurt. EVR's most popular writing is The Ramayana: A True Reading (1959), on the Ramayana, a Hindu epic.
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.
His Early Life
EVR was the son of a merchant Venkata, who was a devout Hindu of the Vaishnavite school of thought. His mother was Chinna Thayammal alais Muthammal; he had one elder brother named Krishnaswamy and two sisters named Kannamma and Ponnuthoy. EVR studied for 5 years and 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. EVR was married to Nagammal a girl of just 13 in 1898. He became the father of a female child which soon died and he had no more children. After being reprimanded by his father, EVR left his house for Kasi
Pilgrimage to Kaasi
He went on a pilgrimage to Varanasi to worship in the famous Siva temple Kashi Vishwanath in 1904. He wanted to enter a Free-lunch place but finding that it was meant only for Brahmins he disguised himself as a one. But it was discovered that he was not a Brahmin and he was removed from the place.Later he learnt that the Free-lunch place was built with the donation of a Dravidian merchant.
He saw the discrimination against non brahmins. He had pictured Kasi as a place where all Hindus would be treated equally. This humililation was the turning point in EVR's life and after that made a deep wound in the heart of EVR and it inflamed intense hatred towards the caste system and Hindu religion itself 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 Mandi"
A Freedom Fighter as a Congress Party Leader
When Mahatma Gandhi 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. EVR 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 EVR 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 was merely one among many visitors to Vaikom during the two-year long Vaikom Satyagraha (1924-25). The real leaders of the Vaikom Sathyagraha were Mannathu Padmanabhan, a Nair leader who founded the Nair Service Society, and T. K. Madhavan, an Ezhava leader, who was a follower of Sree Narayana Guru. These are the leaders recognized in the Malayalam histories of the Vaikom Sathyagraha. EVR's role has been magnified largely by his followers in an effort to boost his image.
EVR, the freedom fighter fought for India's freedom till 1930 and after that he fought against India's freedom. On 15-8-1947, when India became free of British domination, grieved the coming of Indian Independence by wearing black armband and waving black flag.
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. EVR 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.
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 found the 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. EVR 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 EVR'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 persistent demand, the degrading practice of serving separately the upper castes and the 'others' in the restaurants in railway stations was abolished in March, 1941 . The conservative section in the Justice Party disliked EVR'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.
Leader of Dravidar Kazhagam
The Justice Party's provincial conference held in Salem on 27th August 1944 marked a turning point in EVR'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. EVR raised his voice against the manner in which the Constituent Assembly was constituted. EVR 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.
EVR 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 EVR. When he married Maniammai on 9th July 1948, they quit Dravidar Kazhagam stating that EVR 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 EVR formed Dravida Munnetra Kazhagam - DMK, under the leadership of C.N.Annadurai (Arignar Anna). Least perturbed by sentimental and motivated protests, EVR marched on with redoubled vigour to found an enlightened egalitarian society.
Anti-Hindi
Hindi imposition in Tamil Nadu started in 1937 when the Congress Government of the Madras Presidency under (Rajaji) made Hindi a compulsory subject in schools. Tamils opposed Hindi imposition immediately and the Justice Party under Sir A. D. Panneerselvam and EVR organized anti-Hindi imposition 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 and it was withdrawn in 1940 by the British governor.
EVR 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.EVR felt that the scheme was a clever device against Dalits and Other Backward Classes 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. Rajaji quit in 1954 and Kamaraj scrapped it after becoming chief minister
EVR'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. 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
Just as some compound characters have separate signs to indicate their length as in ' æè ' , ' îæ ' (ka: , ke:), why should not other compound characters like ' æ¨ ' , ' æ© ' , ' Æ ' , ' Ô ' (ki,ki:,ku,ku:) (indicated integrally as of now), also have separate signs? This indeed requires consideration.
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.
Tamil Alphabet looks primitive! How many loops! How many dashes! How many upward turns! How many downward turns! Such cumbersome orthography in the present day! Do we need so many letters today? Why do we need 216 letters? The Englishman does wonders and has only 26 letters. And he turns the whole world round with just 26 letters
Criticism
- He declared Indian independence as a day of slavery and declared it as a day of mourning. He fought for the separation of Tamil areas of India and Sri Lanka and for the human rights of the oppressed Tamil diaspora.
- EVR has been accused of abusing Brahmins with vulgar language and running a hate campaign against them.
- EVR's followers have broken temple idols, cut sacred threads and tufts from brahmin priests, and have often portrayed brahmins in the most derogatory manner in their meetings and magazines (see http://www.viduthalai.com and http://www.unmaionline.com - both in Tamil language.)
- Gandhi did not like his views as he wanted to bring in reforms gradually; EVR bolted away from the freedom movement.
Notable followers
- Bharatidasan
- Sathyaraj
- K.Veeramani, leader of Dravidar Kazhagam after EVR.
- Kavignar Inkulab, rationalist Tamil poet.
- Poondi Kumaraswamy, engineer and hydroglogist.
- Periyar Thasan
- S.Vallatharasu
External links
- EVR's Movement, a timeline of EVR's work.
- EVR-Rationalist/Social Reformer
- The Revolutionary Sayings of EVR
- Rationalist International
- criticism of EVR from the untouchable point of view
- `The economic interest... that was the contradiction' by Dr K. Sivathamby
References
- http://www.amazon.com/Ramayana-reading-E-Ramaswami-Naicker/dp/B0006E12N4/sr=1-1/qid=1167891710/ref=sr_1_1/002-7042148-2641612?ie=UTF8&s=books
- http://snphilosophers2005.tripod.com/louis.pdf
- http://www.countercurrents.org/dalit-periyar280603.htm
- http://snphilosophers2005.tripod.com/louis.pdf
- http://www.gallup.unm.edu/~smarandache/Periyar.pdf
- http://sify.com/news/politics/fullstory.php?id=13569138
- http://www.gallup.unm.edu/~smarandache/Periyar.pdf
- http://www.uni-giessen.de/~gk1415/revolutionary.htm#9
Bibliography
- Diehl, Anita. E. V. Ramaswami - 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.