Periyar E.V. Ramasamy: Champion of Self-Respect and Social Justice

 

Periyar E.V. Ramasamy: Champion of Self-Respect and Social Justice

Erode Venkatappa Ramasamy, popularly known as Periyar (1879–1973), was a towering figure in India’s social reform landscape, whose relentless fight against caste oppression, gender inequality, and religious superstition reshaped Tamil Nadu’s sociopolitical fabric. Through his Self-Respect Movement, Periyar challenged the entrenched hierarchies of Brahminical dominance and advocated for rationalism, equality, and human dignity. This article explores his life, beliefs, contributions, and the enduring legacy of his movement while debunking persistent misconceptions, such as the false claim that he married his daughter.

The Self-Respect Movement: A Revolution for Dignity

Founded in 1925, the Self-Respect Movement was Periyar’s response to the systemic injustices perpetuated by the caste system and Brahminical hegemony. Unlike the nationalist movements of the time, which prioritized political independence, Periyar believed true freedom lay in self-respect and the liberation of the individual from social and religious shackles. He described the movement as Arivu Vidutalai Iyakkam (a movement to liberate the intellect), emphasizing rational thought over blind adherence to tradition.

The movement’s core objectives included:

• Eradicating caste: Periyar saw caste as a tool of oppression, with Brahmins maintaining supremacy through religious and cultural practices. He urged people to reject caste titles and endogamy, promoting inter-caste marriages to dismantle caste barriers.
• Gender equality: Periyar was a proto-feminist, advocating for women’s rights to education, property, and autonomy. He condemned practices like child marriage and enforced widowhood, calling traditional marriage a form of “slavery” for women.
• Rationalism and atheism: A militant atheist, Periyar viewed religion, particularly Hinduism, as a vehicle for perpetuating caste and gender oppression. He famously declared, “There is no god,” and criticized religious rituals as tools of exploitation.
• Self-Respect Marriages: Periyar introduced a revolutionary marriage system devoid of Brahmin priests, Sanskrit mantras, or caste considerations. These marriages, based on mutual respect and equality, were legalized in Tamil Nadu in 1967 under the DMK government.

The movement gained traction not only in Tamil Nadu but also among Tamil diaspora communities in Sri Lanka, Burma, and Singapore, influencing political parties like the Dravida Munnetra Kazhagam (DMK) and All India Anna Dravida Munnetra Kazhagam (AIADMK).

Periyar’s Life and Key Contributions

Born on September 17, 1879, in Erode, Tamil Nadu, to a Kannada Balija merchant family, Periyar was exposed to religious discourses early in life but began questioning Hindu mythology’s contradictions as a young boy. His early activism included joining the Indian National Congress in 1919, but he left in 1925, disillusioned by its Brahmin-dominated leadership and failure to address caste inequities.

Periyar’s major contributions include:

• Vaikom Satyagraha (1924): He played a pivotal role in this movement to secure temple road access for lower castes in Kerala, earning him widespread recognition.
• Anti-Hindi Agitations (1937): Periyar opposed the imposition of Hindi in Tamil Nadu, viewing it as an attempt to enforce Aryan cultural dominance over Dravidian identity.
• Dravidar Kazhagam (1944): Periyar founded this organization to advance his vision of a casteless, egalitarian society and a separate Dravida Nadu, though he prioritized social reform over political power.
• Women’s Empowerment: Periyar encouraged women’s participation in protests and politics, with his first wife, Nagammai, leading campaigns like the anti-liquor movement. He advocated for women’s right to divorce, remarry, and access contraception, radical ideas for his time.
• Symbolic Acts: Periyar’s burning of the Manusmriti and images of Rama, as well as his celebration of Ravana as a Dravidian hero, were bold challenges to Brahminical narratives.

His efforts laid the groundwork for Tamil Nadu’s progressive policies, including the highest reservation for marginalized communities in India (69%) and the legalization of self-respect marriages.

Core Beliefs

Periyar’s philosophy was rooted in rationalism, equality, and self-respect. His key beliefs included:

• Caste as a Social Evil: He likened the caste system to a “ladder” carried within individuals, fostering reverence for some and contempt for others. He argued that Brahmins used religion to maintain their supremacy.
• Women’s Liberation: Periyar saw women’s oppression as intertwined with caste and religion. He believed women should have autonomy over their bodies, marriages, and lives, famously stating, “In the name of god, religion, and shastras, you have duped us.”
• Atheism and Anti-Religion: Periyar viewed Hinduism as a tool of Brahminical oppression, though he expressed qualified support for Islam and Buddhism as alternatives for lower castes.
• Freedom of Choice: He championed “free love” and self-respect marriages, arguing that relationships should be based on mutual respect, not caste or property considerations.
• Dravidian Identity: Periyar reconstructed Tamil identity as egalitarian, countering the Aryan-dominated Indian identity propagated by the Congress.

Debunking Misconceptions: The Marriage Controversy

One of the most persistent and malicious misconceptions about Periyar is the claim that he “married his daughter” or “adopted daughter.” This falsehood, often propagated by detractors to discredit his legacy, stems from his marriage to Maniammai in 1949. Here are the facts:

• Periyar’s Biological Daughter: Periyar had only one child, a daughter who died at five months old. There is no record of any surviving biological or adopted daughter.
• Who Was Maniammai?: Maniammai was the daughter of Kanagasabai, a Justice Party member. She joined the Dravidar Kazhagam in her early 20s, becoming a dedicated follower of Periyar. She rejected societal expectations of marriage and was Periyar’s caregiver in his later years.
• The Marriage: On July 9, 1949, Periyar, aged 70, married Maniammai, aged 32. He described the marriage as a legal arrangement to secure his property and ensure the continuation of his social work through a trusted successor. Maniammai was not his daughter, adopted or otherwise.
• Why the Controversy?: The age gap and Periyar’s choice of Maniammai as his successor caused outrage among some followers, leading to a split in the Dravidar Kazhagam. Critics, particularly from Brahminical and right-wing circles, exploited this to spread the false narrative of an incestuous marriage.
• Maniammai’s Role: After Periyar’s death in 1973, Maniammai led the Dravidar Kazhagam, organized protests, and managed homes for destitute women and orphans, proving her commitment to Periyar’s ideals.

This misconception is a deliberate attempt to divert attention from Periyar’s radical ideas, which challenged entrenched power structures. Social media posts on X have highlighted how such propaganda persists in right-wing ecosystems, but historical records unequivocally debunk these claims.

Other Misconceptions

• Periyar Was Anti-Hindu, Not Anti-Religion: While Periyar fiercely criticized Hinduism for its casteist practices, he engaged with other religions like Islam and Buddhism as potential alternatives for lower castes, showing a nuanced approach to religion.
• Periyar Promoted Violence: Critics claim Periyar’s rhetoric was violent, citing his provocative language. However, his movement was non-violent, focusing on symbolic acts like burning texts or idols to challenge orthodoxy. Disruptions by self-respecters were often in response to exclusionary practices, not unprovoked aggression.
• Periyar Was Anti-Brahmin, Not Anti-Caste: Periyar’s critique targeted Brahminical supremacy, not individual Brahmins. He opposed the caste system as a whole, advocating for equality across all communities.

Legacy and Relevance Today

Periyar’s ideas remain profoundly relevant in contemporary India, where caste discrimination, gender inequality, and religious orthodoxy persist. His emphasis on rationalism and self-respect inspired Tamil Nadu’s progressive policies, from reservations to women’s education. The state’s observance of September 17 as Social Justice Day reflects his enduring influence.

However, Periyar’s legacy faces challenges from Hindu nationalist narratives that portray him as anti-Hindu or divisive. Vandalism of his statues and legal challenges to his inscriptions underscore the resistance to his radical ideas. Yet, his vision of a society free from caste, patriarchy, and superstition continues to inspire activists, scholars, and policymakers.

Conclusion

Periyar E.V. Ramasamy was a visionary who dared to challenge the status quo, advocating for a world where self-respect and equality trumped tradition and hierarchy. The Self-Respect Movement was not just a campaign but a clarion call for human dignity, rational thought, and social justice. By debunking misconceptions like the false claim of marrying his daughter, we can refocus on his transformative contributions. As Tamil Nadu and India grapple with ongoing inequalities, Periyar’s fiery spirit reminds us to question, resist, and rebuild a society rooted in fairness and freedom.