Belles-Lettre 2024, Vol. 2, pp.
95-101
E. V. Ramaswami: Self-Respect Movement
Swapan Kr. Biswas
Assistant Professor, Department of Political Science,
Karimpur Pannadevi College.
Introduction.
India has been home to many great individuals, each leaving an indelible
mark in their fields. Erode Venkatappa Ramaswami, better known as
Periyar (1879-1973), has a complex legacy. Periyar is celebrated as an
illustrious leader of South India in Indian politics. Under his leadership,
"the first Self-Respect Conference near Madras (now Chennai) in 1929
resolved to eliminate caste descriptions from the names of its supporters.
Consequently, 'Naicker' was dropped from his name, and he became E.V.
Ramaswami (E.V.R.). He was affectionately given the title 'Periyar' by his
admirers and followers, signifying 'Great Father' or 'Great Sage' in Tamil"1,
reflecting his esteemed status in Tamil Nadu and Indian politics. Initially a
nationalist and follower of Gandhi, he became a prominent leader of the
anti-Brahmanism movement in the Madras Presidency. He dreamed that if
Congress and Hinduism supremacy could be eradicated, then the path of
emancipation would be paved for the people of all castes of the country.
Periyar founded the "Dravida Kazhagam, successor to the Justice Party in
1944, advocating for a 'sovereign, Independent Dravidian Republic' and
Independence Day is a day of mourning for the symbol of southern slavery.
He was a social reformer, playing various roles as a reformer as a
Communist"2. Amid his calls for social justice, he addressed race, caste,
class, gender, language, urban-rural divide, and Tamil nationalism. Born
into a Naidu family in Coimbatore, considered low caste among Hindus,
Periyar experienced firsthand the agony of social discrimination. He
challenged this discrimination through his exceptional talents, vehemently
attacking the caste system, idolatry, and Hindu mythology for perpetuating
social inequalities in India. Periyar organized Hindus in South India who
endured social discrimination, urging them to stand against injustice and
reclaim their Dravidian heritage.
Life Work
"Understanding Periyar begins with understanding his background. He was
born into a prosperous business family of the backward Naicker caste in
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Erode"3, a town in the former Tamil Nadu. His formal education only
extended to the fourth standard, and as a young man, he embarked on a
journey across the nation, even spending time living as an ascetic in
Benares. During this period, he became disillusioned with the deceptions
propagated in the name of religion. Returning home, he demonstrated his
business acumen and became involved in public affairs. He performed the
duties of chairman of Erode Municipality with great devotion and held the
position of an honorary magistrate, among others. "He vehemently
opposed social discrimination throughout his public life. He joined the
Indian National Congress in 1920; Periyar was drawn to its agenda for
abolishing untouchability and empowering the masses. He participated
wholeheartedly in the Non-cooperation Movement led by Mahatma
Gandhi and advocated for using Khadi"4. He tirelessly championed social
justice in each of his roles, with 'service' as his guiding principle. "In 1924,
Periyar led the renowned Vaikkom Satyagraha in Kerala, where the
Ezhavas were denied access to streets surrounding the Vaikkom temple
because of the low birth"5. He experienced firsthand the prejudices within
the party when, despite his efforts over six years, his resolution for
'communal representation' at the Kancheepuram Congress was rejected in
an open session.
Consequently, he severed ties with the Congress, denouncing it as a
stronghold of Brahmin imperialism. Subsequently, Periyar aligned himself
with the Justice Party, which he led in 1938 before transforming it into the
non-political social organization Dravidian Kazhagam six years later.
Concurrently, he initiated the Self-Respect Movement, which was
dedicated to social reform and upliftment. "The first Self-Respect
Movement took place in Chengalpattu in February 1929"6. In 1932, he was
deeply influenced by the rationalist, anti-religious, egalitarian social
system during his visit to the Soviet Union and its scientific, technological,
and economic progress. Upon his return, he established the Self-Respect
Communist Party as a political extension of the Movement.
Self-Respect Movement
"In 1925, Periyar launched the Self-Respect Movement to promote the
social reform programme”7. Its primary goal was to instil a sense of pride
in the Dravidian tradition among non-Brahmins in the Tamil region. This
Movement aimed to foster unity among non-Brahmins to contest Brahmin
superiority. It endeavoured to rally untouchables, women, and youth in the
Tamil region toward achieving its objectives. The Movement attracted
fervent participation from educated and uneducated individuals in rural
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areas. Participants in this Movement aimed to reject Hindu mythology that
promoted the superiority of Brahmins over non-Brahmins. They launched
various symbolic campaigns to challenge Brahminism, often burning
Manusmriti on different occasions. Manusmriti was burnt on many
occasions. "New interpretation was given to the characters of Hindu
mythology. For example, Ravana, the villain of Valmiki Ramayan" 8, was
portrayed as a hero of the Dravidian race. In contrast, Rama, the hero of
Ramayana, was depicted as an unwelcome intruder of the Aryan race. This
Movement also tarnished the image of many Hindu gods and goddesses.
While these allegations alienated Brahmins, they also faced severe
criticism from within the non-Brahmin community. To dismantle the caste
system, the leaders of this Movement decided to eliminate caste identifiers
from their names. This initiative gained widespread popularity in the Tamil
region, prompting many Brahmins, in addition to non-Brahmins, to discard
their caste names. The Movement's organizations advocated for gender
equality, including women's rights to inheritance and equal consideration
in divorce proceedings. To challenge Brahminical religious dominance,
"they organized many Self-Respect Movement Weddings which were
solemnized in the absence of Brahmin priests"9. The Movement also aimed
to abolish Brahminical hegemony, promote gender and social equality, and
revive Dravidian languages. To impose restrictions on their entry (temples
and other restrictions), marginalized castes across India staged multiple
Satyagraha protests.
History of the Self–Respect Movement
The Self-Respect Movement originated in Tamil Nadu, a southern state of
India, aiming to establish a society where marginalized classes would have
equitable access to human rights. In a society structured around caste,
where they were deemed the lowest social order, it instilled a sense of self-
worth among backward classes. India has far-reaching effects not only
within the state but also in countries with significant. "In Tamil Nadu, S
Ramanathan spearheaded the self-respect campaign against Brahminism.
The program had a significant impact in Tamil Nadu and other countries
with sizable Tamil populations, such as Malaysia and Singapore" 10. The
Movement gave rise to several political organizations. Both groups, known
for their social democratic principles, enjoy popularity, particularly in
Tamil Nadu.
Meaning of Self-Respect Movement.
E.V.R.'s relentless campaign against orthodoxy steadily eroded the
Brahmins' power and influence. Motivated by a newfound sense of self-
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confidence, people were inspired to challenge the institutional racism
perpetuated by the Brahmins. Consequently, inter-caste marriages gained
acceptance and legal recognition. After independence, the first state, Tamil
Nadu, began to pass Hindu marriage without the presence of a Brahmin
priest. Additionally, the exclusive representation of Harijan member's
practice of providing on local councils was abolished. Thanks to
continuous support from the Self-Respect Movement, hotels' name panels
transitioned from "Brahmins Hotel". "As a result of the hotel's continuous
support from the self-respect movement, the names panels were to
"Vegetarian Hotel" People began to take pride in dropping their caste
name."11
Self-respect is the Purpose of the Movement.
The core objectives of this Movement encompassed three primary goals:
the elimination of Brahminical authority, the promotion of employment
equity for women and marginalized groups, and the revitalization of
Dravidian languages, including Telugu and Tamil. Outlined in two
pamphlets, "Namathu Kurikkol" and "Tiravitakkalaka Lateiyam," the
Movement's proponents articulated the following aims:
*They are establishing a society where individuals from lower and higher
castes enjoy equal fundamental civic rights.
*It is ensuring equal opportunities for development and progress for all.
*I am building a harmonious society while completely eradicating
untouchability.
*We are striving for a social mass upheaval fostering good feelings among
all members of society.
*We establish schools and colleges and provide housing for poor and lost
husbands.
*We are discouraging the construction of unnecessary temples,
monasteries, and memorials—the self-respect movement aimed to
discourage using caste names as personal identifiers and other similarly
entrenched customs.
Significance of Self-Respect Movement.
E.V.R.'s continuous anti-orthodoxy campaign gradually eroded the
Brahmins' influence. Motivated by a growing sense of self-respect and
confidence, people rallied against the social injustices everlasting by the
Brahmins. This Movement fostered acceptance of inter-caste marriages
and legal recognition of marriages conducted. After independence, the first
state, Tamil Nadu, enacted Hindu marriage without a Brahmin priest
allowing legislation. Furthermore, the practice of granting exclusive seats
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to Harijan members was abolished. Through unwavering support, the
Movement facilitated renaming hotel name boards from "Brahmins Hotel"
to "Vegetarian Hotel." Individuals began to take pride in relinquishing their
caste name.
Role of Women in Self-Respect Movement.
In addition to its anti-caste and Tamil nationalist principles, the Self-
Respect Movement is widely recognized for its deeply ingrained feminist
values. Gender dynamics were consciously separated from Brahminical
patriarchy, and women's autonomy over their physical, sexual, and
reproductive choices was championed. "For a while, the self-respect
movement's founders advocated for women to use permanent birth
control"12. In Periyar's envisioned society, women were granted access to
permanent birth control measures. This stance diverged significantly from
the prevailing national speech on birth control influenced by leaders like
Gandhi, who overwhelmingly condemned birth control. Women were
empowered with the right to choose their partners and seek divorce and
remarriage. Religious beliefs did not stigmatize Widowhood. "The self-
respect movement aimed to drastically alter heterosexual relationships by
eliminating gender conventions and hierarchies"13. To love through sharing
domestic responsibilities and childcare equality and service to society were
seen as pathways. Women are attracted to this kind of sense diverse
backgrounds in the Movement, including former prostitutes, devadasis,
wage labourers, doctors, and teachers. Women activists within the
Movement focused on issues directly impacting women, such as against
domestic and against drinking for survival and opposing temple
prostitution (devadasi system). Despite their primary focus on the rights of
all women, the Movement was not limited to these issues alone. For
instance, women played an essential role in anti-Hindu self-respect
movement agitations of the 1930s, with several prominent activists being
arrested for their participation.
Notably, two Dalit women, Veeramal and Annal Meenambal, emerged as
prominent leaders within the Movement, persistently advocating for Dalit
women's rights. The Movement's founders initially encouraged women to
consider permanent birth control, in stark contrast to Gandhi's staunch
opposition to any form of birth control for women. One of the most
successful phases of the self-respect movement was introducing the ego
marriage system. Women actively participated in movements like the
Vaikom Satyagraha, which aimed to ensure equal rights for people of all
castes in public spaces. She was a renowned social reformer and editor of
Kudi Arasu, the monthly journal supporting the Self-Respect Movement.
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"Nagammai frequently organized women's associations to oppose toddy
shops in Erode as part of an Anti-Arrack movement"14. Gandhi
acknowledged the efficacy of their efforts, recognizing the women's
persistence and the occasional outbreaks of violence during their picketing.
Some Important Aspects Self- Respect Movement.
"It campaigned against the hegemony of Brahmins as the higher caste to
promote the promotion of self-respect for people under India's caste-based
system"15. It asserted that true originality can only emerge once respect is
attained. The Movement's primary objective was to achieve equality across
all aspects of life. It aimed to eliminate detrimental social practices
perpetuated by caste and religion, which perpetuated cycles of
discrimination, including caste-based hiring practices and biases against
lower castes. The rigidity of the caste system hindered rational thinking,
impeding individuals from employing reason, understanding, and
perspective. A few other notable points about the Self-Respect movement
Brahmins were impacted.
The Movement aimed to foster self-respect among individuals within
India's caste-based system by challenging the dominance of Brahmins as
the superior caste. According to its principles, individual growth is only
attainable when one gains self-esteem.
"The movement's primary objective was to attain equality in all areas of
life".16 It aimed to eliminate harmful societal practices rooted in religion
and caste that perpetuated discrimination, including caste-based hiring
practices and the marginalization of lower castes.
Under the influence of casteism, individuals were compelled to act
irrationally, impeding their ability to think logically and comprehend
situations effectively.
Relevance of Self Respect Movement.
He came up with the idea of forming a self-respect movement as a. Achieving
his goal, Periyar conceived the idea of establishing a self-respect movement to
address harmful social practices entrenched in concepts like dharma and
karma, aiming to liberate society from their grip.
*Evolving into a significant anti-caste movement, this Movement has critically
examined India's social structure.
*The Movement emphasized inter-caste marriages and advocated for women's
bodily autonomy.
*The feminist Movement championed a society where women could make
choices regarding sexuality, reproduction, and physical autonomy, marking a
pivotal moment for feminism in India.
*The Self-Respect Movement catalyzed one of the most significant
societal transformations.
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Conclusion.
"Periyar and his collaborators were so strongly opposed to Aryan race,
Hindu Dharma and Brahminism that they were inclined to support the
'Two-Nation Theory'.17Throughout history, Indian societies have been
under the sway of Brahminical ideologies, subjecting people to persistent
oppression—several events and movements developed in India as a
response to this hegemony. The Self-Respect Movement stands out as a
movement that challenged Brahminical authority in Indian society. Indeed,
the steadfast ideals and demands of the Self-Respect Movement laid the
groundwork for genuine democracy. As the youth of India, we draw
inspiration from these overlooked chapters of Indian history, finding the
courage to advocate for what we rightfully deserve, guided by the teachings
of our leaders.
Bibliography.
1. Gauba. O.P. “Indian Political Thought”. New Delhi: National Paperbacks,
2023, p.159.
2. Roy. Himanshu & Sing M.P, “Indian Political Thought, Themes and
Thinkers”, Pearson: 2023.p.397.
3. Ibid. p.398.
4. Gauba. O.P. “Indian Political Thought”. New Delhi: National Paperbacks,
2023, p.159.
5. Roy Himanshu & Sing M.P, “Indian Political Thought, Themes and
Thinkers”, Pearson: 2023.p.398.
6. Ibid. p.398.
7. Gauba. O.P. “Indian Political Thought”. New Delhi: National Paperbacks,
2023, p.161.
8. Ibid.p.162.
9. Ibid.p.162.
10. [Link]
11. [Link]
12. [Link]
13. [Link]
14. [Link]
15. [Link]
16. [Link]
17. Gauba. O.P. “Indian Political Thought”. New Delhi: National Paperbacks,
2023, p.162.
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