Topography of TERROR, Anglo Saxon Brahaminical Bengal Replicates NAZI Germany!

Topography of TERROR, Anglo Saxon Brahaminical Bengal Replicates NAZI Germany!



Indian Holocaust My Father`s Life and Time - FIVE Hundred  Twelve

Palash Biswas

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Topography of TERROR, Anglo Saxon Brahaminical Bengal Replicates NAZI Germany!

Let us wait for the Gas Chambers and concentraition Camps! The Maoist Menace is NOTHING in Comparison as the Personality Cult shapes in Hell Losing in Bengal. Since, Ambedkarite Ideology or Aboriginal Indigenous Legacy of resistance could NOT Unite all the NON Brahamin Communities as it happened in Tamilnadu under Dravidian Movement led by EVR Periyar, singling out the Foreign Origin Brahamins only.

Thus, Bengal has NO Scope of Respite.

BALAJI TIRUPATI, Tiruchirapalli, Maduari, Coimbtore, Chidambaram with strong Hindu Rulers like Satvahan, Chola, Pallav and Pandya dynasties in Tamilnadu made the Non Aryan Dravidan People slaves of the aryan Brahamins for thousands of years. But Periyar with his excellent anti Brahamin Self Respect Movement with Caste Annihilition, Dravidian Nationality and Gender equality FINISHED the Brahaminical Hegemony so ancient.


Contrarily,in Bengal neither Hindutva nor Brahaminical Hegemony has any ROOTS at all.

But they succeeded to divide the Non Aryan Majority Ninety Percent Population and the Micro Minority Three Percent Brahamins Rule Bnegal with Five Percent SHUDRA  KAYSTHA and Baidya support as they could co opt the Majority Forty Two Percent OBC communities under graded Hierarchial Caste System.

Brahamins systematically Partitioned Bengal as well as India and did eject out the most Militant SC communities like NAMOSHUDRA, Paundra Kshatriya and Rajbangshi and scattered them countrywide depriving them of Citizenship, Human and Civic Rights in Brahamin Made Calamities Infinite strengthened afresh with Citizenship Amedment Act and UNIQUE Identity Number Project ADHAAR!

The Rise of Hitler had the same Scenario  as we witness in transitional Benagl today.

The same Personality Cult and Ritual Worship have blinded our vision, wisdom and reasoniong.

Blind Brahaminical Nationality is coined by Brahamins to enslave us and it is the glorification of Brahaminical Rule in which we are INDULGED head to Bottom!

The legacy of Aboriginal Indigenous Sustenance as well as Resistance continued with Tebhaga and Naxalite Uprising, Food Movement.

But the Brahamin Marxists killed the continuity as they adopted most Agrresive Communal Brahamical Hindu nationality ensuring Brahamincal Monopoly in every sphere of life in their tenure of Thirty Five years continuous.

Thus, Rural development and Land Reforms only boosted the Brahaminacal Hegemony which has to face virtually NO Resistance as LPG Mafia hold the State Power and Political Economy.

Foreign Capital Inflow,Capitalist Ways of Development, Indiscriminate Urbanisation, Industrialisation, SEZ Chemical Hub, Retail, Nuclear Eenergy Drive, Big Dams, Knowledge Economy, GM Food , Green Revolution and Infrastructure made Aboriginal Indigenous  Minority Mulnivasi Bahujan Communities Scape Goats of Monopolistic Brahaminical Aggression Fascist as well as Imperialist.

The Corporate War and Maoist Menace completed the task of Ejection, Displacement resultant in EXODUS.

Now, our people divided in SC, ST, OBC and Muslim Christian Buddhist  Identities support the Kolkata kali trying for a COUP.

In fact, it is the colonial ANGLO Saxon Character of Bengali Brahamins, which does Replicate Nazi Germany heralding Unprecedented Ethnic Cleansing , Unprecedented Civil war and Unprecedented Violence.

Bengal boasts to have killed  Caste system with Progressive , Secular, Marxist  Ideologies.

The claim is RIDICULOUS.

Brahamins have NO Historical Roots in Bengal as they have in the Cow Belt and South India.

But nowhere  in India, Brahamins have gained so much so after Independence Marginalising Ninety Percent Majority Population.

No where in India, the SC, ST and OBC and even the Muslims and Christians are so much so HINDUISED that they have lost their Roots, Identities and SUBORDINATE themselves to voluntary SUBORDINATION in SUB Humanity.

No where in India, SC, ST and OBC Communities and the Converted aboriginal Indiegenous People are DENIED Justice, Equality, Civic and Human Rights as in Brahaminical Bengal.

Bengali MIcro Minority Immigrant Brahamins with Kayastha and Biadyee communities  got their FOOT Hold in Bengal only after the Permanent Land Settlement system which made them Zamindar.

The ZAMINDARI and its MONOPOLISTIC Celebration of Durga Puja Continues  in the Post Modern Manusmriti rule!

The Ambedkarite Movement is a Total disaster and NO NON Brahaminical Movement did try to challenge the Brahaminical Hegemony.

How the Caste May be Annihilated with the Brahaminical System, Hegemony and Monopoly getting strength to strength continuously?

Even the Anti Brahmin Matua Movement is captured by the Brahamins.

Without Destroying the Ritual PRIVILEGE, we do dream a Change!

The Most circulated Bengali Daily owned by SHUDRA publishers, Never Forgets to tag BRAHMIN SANTAN with Indian Finance Minister, Pranab Mukherjee.

The Newspaper published a G20 report from South Korea with a By Line of a Brahamin Journalist known for his Commitment to Ms Mamata Banerjee which glorifies all the Brahamins once again and highlights the Manusmriti Rule in Bengal.

All Kolkata Newspapers Highlighted the Performance of Vedic ritual by the Brahamin Finance Minister during Durga Puja Celebration.

Bengal has Never been Aryan in History.

King Shashanka is known as the Oldest Ruler of Gaura who defeated Magadh Empire and annexed Kannauj. He is alleged to destroy the BODHI Briksha in Bodh Gaya and painted as Anti Buddhism.

Since he was SHAIVA, the worshipper of Shiva, he is claimed to be a Hindu.

The term came in vogue only after the Muslims captured India.

While, the Non Aryan people of Indus Saraswati valley Civilisation used to worship Shiva, who represented the forces of Nature, Productivity and Welfare.

Aboriginal Bengal worshipped Shiva and kali, Not Durga!

The SHAIVA and Shakta people worshipped the aboriginal God and Goddess!It does not mean that Bengal was either Aryan or Hindu.

The story of Sati and the formation of 51 or more Sati Peeth countrywide annexing all aboriginal Gods and Goddesses as reincarnation of Rudra Shiva, the vedic God and Parvati, the Vedic Goddess was the specific Phenomenon of Hinduisation of Aboriginal Indigenous Humanscape.

Bengal was Never Hindu just because you may NOT find any ancient Structure of Hindu Temples anywhere in Bengal as you may find in North or South India.

Magadh had no Impact on Aboriginal Bengal as Indigenous and Aboriginal rulers used to rule all over Bengal, Jharkhand, Chhattisgarh, Orissa and the North East.

The aboriginal Indigenous Rulers sustained themselves even in eighteenth Century and Resisted the Colonial Rule.

Santhal, Munda, Kol, Gond, Bhil, Koiry, Chuar Insurrections are well documented to prove this point.

Moreover, the last independent Ruler of Bengal, Rani Rasmani was a fisher woman.

The Indigenous Aboriginal Communities in Bengal adopted Buddhism during Pal Dynasty.

Only the Rajendra Chola of Dravidian Tamilnadu intervened during Pal Dynasty who defeated Mahi Pal.Rajendra Chola ruled Bengal, Myanmar and Vietnam.

Then the Sen dynasty Immigrated from Karnataka introdueced the Brahaminical System. Forfully the Buddhist were CONVERTED to Hindutva and were made UNTOUCHABLES.Those untouchables had to CONVERT themselves once again to ISLAM or Christianity due to unbearable atrocities of Brahamins in Bengal.

Only during Sen Dynasty, the Bengali Aboriginal Indigenous people came to know about Hindu Vedic Worshipping and Ritual Performances as the Sen Rulers made Powerful Community Leaders Brahamins to run the Brahaminical system.

They improted Brahamins from Kannuj.

Even today, the Bengali Brahamins feel proud to declare themselves KANYKUBJA while most of them are Converted Hindus from Aboriginal Indigenous Communities.

No where in India, Brahamins have the same titles as SC, ST, Obc and Muslim communities have.

That is why, Pune Brahamins consider Pranab Mukherjee a Kayastha Brahamin, the Shudra who was made Brahamin!

Jaidev, the Classical sanskrit Poet of Geet Govindam fame introduced Vaishnav Cult of Hindutva during Sen Dynasty which was made Popular by Shri Chaitnaya Mahaprbhu with his philosophy of Love.

Hindutva was established with this Vaishnav Cult sidelining Shiava and Shakta Indgenous Aboriginal streams.

Meanwhile, all aboriginal Gods and Goddesses, Totems and semi gods and goddesses were co opted in Hindutva.

All this happened only after the Sen Dynasty controlled and Won Bengal.

Bengali literature and langauge originated from Aboriginal Charaya Pada.

The Philosophy shaped in with Sufi Baul Folk Cult.Even the Nobel Laureate rabindra Nath Tagore had been Inspired with BAUL CULT and his poetry is deep rooted in Folk and Baul fakir philosophy!

Thus, Bengali Peotry began with Folk aborignal Mangal Kavya. Originated form Folk, Bengali Poetry is now raped with Brahamincal Corruption and lost its way. You may not find anything rooted in Indigenous aboriginal Folk Humanscape in Benagli Prose or Poetry punched with Hard Core PORN in urban Semi Urban landscape contrary to the Bengali Literature written in Bangladesh which is deep rooted in Rural Folk landscape and has NO impact of Bastardised Brahaminical Culture!

All the Three Governments before Independence were headed by Muslims with SC cabinet Ministers.

Only Fazlul Haq government had Shyama Prasad Mukherjee as a Minister which made inroads for Muslim league Politics as the Peasanst were betrayed by Shyama Haq Ministry.

Bengal United had NO Place for BRAHMIN, KAYASTHA or Baidyee who rule West Bengal and have Captured Indian Politics as well as Economy to destroy Bharat Varsh opting for AMERICANISED Sensex Shining India of Ruling Class fed by Foreign Capital.

That is why West Bengal captured by and ruled by BRAHAMINICAL Hegemony leaves NO Space for Aboriginal Indiegenous Communities, SC, ST, OBC and Converted People!

Periyar Quotes

                                   
                                       

1. The mighty Service rendered by Periyar is not a mere life story of an individual; it is an Era, an Epoch, and a turning point.
2. 
   
3. 
   
4. 
   
5.                                            
6. Devotion is nothing but one's private asset. But morality is a public asset. If there is no devotion nothing is lost. But if there is no morality everyting is lost.
7. Showing gratitude is a duty of the beneficiaries; if benefactors expect gratitude it is nothing but mean – mindedness !
8. If one has to earn honour and be ever enthusiastic in life, he has to dedicate himself and compete to offer his service to humanity.
9. Blind faiths could be eradicated only through the acts of destruction. Only those who possess conviction of courage and clarity of mind, devoid of least doubt. . only those who do not care about being slandered and dare to face even death, can accomplish that task!
10. Because of their compromising attitude, softened approach and tactical behaviour, our country's reformers' labours of thousands of years of have not borne fruits.
11. Neem will not taste sweet, nor honey bitter unless there is something wrong with mouth or tongue, and tiger will not eat grass unless there is some mutation in its birth. So is the nature of "Brahmins" !
12. What is my life mission ?
13. The Brahmins (upper caste) have gained unjust privileges and 'higher' status through law, scriptures and religion. I am doing the work of eradicating those "privileges" and "status" which are being used by them to injure the interests of the toiling non-Brahmin "lower caste" people. And this is my Life Mission !
14. There is no god
15. There is no god
16. There is no god at all
17. He who invented god is a fool.
18. He who propagates god is a knave
19. He who worships god is a primitive.
20.                                            
21. If anyone is committed to serve the human race and if he is honest and wise, he should be involved in the work of eradicating the superstition of god.
22. The temples are not built for gods. They have come up for the livelihood of the Brahmins and to degrade and exploit the common people.
23. The epics Ramayana and Mahabharata are meant to ensnare the Dravidians in the Aryan net, and to make them bereft of honour and rational thought.
24. He who invented the concepts of Soul, Heaven, Hell, Rebirth and the Other World of our forefathers is a knave. One who believes them is a fool. One who enjoys the fruits arising out of these concepts is the worst scoundrel.
25. The root cause of all your short-comings is your acceptance of the status of 'Sudras' meekly. Be ashamed of it. It is better to die in the struggle to eradicate that degradation than to live as sudras.(Sudras means "bastards" according to Manu.)
26. What is morality?
27. One should behave towards others in the same manner as he would expect others to behave towards him. And this is my definition of 'morality'!
28. To annihilate caste, get rid of god, religion, shastras, puranas and laws which justify it.                                            
29. The word "Manly behaviour " is nothing but degradation of women. . Women will have no freedom unless they abolish this concept of "Manly behaviour".
30. A woman practising fidelity to her husband out of fear for 'sin',
31. A woman remaining 'chaste' out of fear of her 'exposure of infidelity'
32. A woman being devoted to her husband for fear of 'slander on her honour',
33. A woman being faithful to her husband out of fear for 'retribution',
34. All belong to the same category !                                            
35. The discrimination based on the system of dividing the producers as 'labourers' and 'capitalists' should not exist. It is nothing but slavery for the workers to be mere wage – earners ("coolies") instead of being equal partners.
36. Will rats ever be freed by the efforts of cats?
37. Will the non-Brahmins get equality through the goodwill and efforts of the Brahmins?
38. Even if these impossibilities become realities, women will not get freedom by the efforts and goodwill of men.                                            
39. If any human being wants to believe a thing, it should be perceptible to any one of the five senses or either to thought, or word or deed (Thirikarnas).
40. Inequality in life is the fundamental reason for the worries of humanity. It is the duty of a humanist to remove inequality and to promote equality in all spheres
41. Oh Dravidians !
42. To get rid of your Sudra title:
43. Boycott the temple!
44. Don't apply religious symbols to the forehead!
45. Boycott religious festivals!
46. Don't address the Paarpaan (a literary word) as Brahmin! (Because it is nothing but accepting you as Sudra)
47.                                            
48. It is the duty and responsibility of a rationalist to think freely using intellectual faculty , without any attachments to the terms of 'country,' ' language', 'god',' religion', 'caste' etc., but attached to the humanity, before he/she engages in any activity.
49. What is the mission of my life?
50. I have undertaken the service of reforming the Dravidian society and convert it as a society fully endowed with self-respect and dignity. I am wholly engaged with that task and dedicated to this great cause.
51. Whether I am "qualified" for that service or not, I am emboldened to take up the same and continue to do it, because no one else has come forward to undertake this "thankless job".
52. Since I don't have any other attachment (concern) and all my principles, policies and programmes are chalked out only in the light of reason and free thinking, I am more than qualified to undertake this task (service).

        http://rationalistforum.org/quotes.html
   

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CPI-M terrorising people to remain in power: Mamata

Trinamool Congress chief and Railway Minister Mamata Banerjee Saturday alleged that West Bengal's ruling Communist Party of India-Marxist (CPI-M) was terrorising and killing people to remain in power.
'The CPI-M will have to give answer to the people of the state for their misrule in the state for last 34 years. They have tortured people and ushered onslaught to remain in power,' Banerjee said while addressing a party rally in Kolkata.
'They (CPI-M leaders) are 'power hungry' that is why they are killing common people and terrorizing them to remain in power,' said Banerjee.
The CPI-M-led Left Front government has been uninterruptedly ruling in the state for the last 34 years.
Banerjee Saturday took a dig at the central government for not lending an ear to her repeated pleas of withdrawal of joint forces from the Maoist-hit areas of the state.
'Trinamool Congress has repeatedly told the central government about the misuse of joint forces by the CPI-M in the state. But it has been futile. That is why we have come to people to inform them about the misuse of the joint forces. In democracy, it the common man who has the last word,' said Banerjee.
The Trinamool Congress is an ally of the Congress-led United Progressive Alliance government at the centre.

RSS leader's name figures in Ajmer blast chargesheet

A senior RSS leader's name figured in the chargesheet in the 2007 Ajmer blast in Rajasthan, a development that was rubbished by BJP and RSS but latched onto by Congress which accused the outfit of disturbing communal amity. Indresh Kumar, the RSS leader, was present at a secret meeting held in a Gujarati guest house in Jaipur on October 31, 2005, in which six other functionaries of the organisation were also present, the chargesheet said.
The 806-page chargesheet was filed before a court in Ajmer yesterday against five accused by the Rajasthan ATS. ATS sources said Indresh has not been made an accused in the case as further investigation is underway to ascertain whether he had any links with the blast. The RSS was quick to dismiss the charge as "far from truth".
"We reject the media reports that claim that the name of Indresh Kumar, a senior functionary from New Delhi, features in the Ajmer dargah blast chargesheet. His name has only been mentioned in the document in connection with holding a meeting," RSS spokesperson Ram Madhav told PTI here.
"It is far from the truth. It will be challenged in the court," he added.
The BJP spoke in a similar vein, with party spokesperson Nirmala Sitharaman saying, "There is nothing substantial or credible against him.
No organisation has been named.
How can anyone say that BJP or RSS is involved or that this is saffron terror." However, the Congress utilised the issue to paint the RSS in communal colours.
"The RSS has been consistently working to undermine and upset the pluralistic ethos of India and disturb communal amity.
The latest chargesheet is just a manifestation of its direction right from the beginning," party spokesperson Manish Tewari told reporters here.

BJP's next national executive in Guwahati

The Bharatiya Janata Party (BJP) is likely to hold its next meeting of national executive in December at Guwahati, party sources said.
The meeting, expected to be held Dec 18-19, will pass resolution on the political situation of the country. An economic resolution will also be adopted.
The sources said the meeting will discuss the party's strategy for assembly polls next year including in Assam, West Bengal, Kerala, Tamil Nadu and Puducherry.

India, Russia prepare to jointly fight terror in future

N C Bipindra Chaubattia (Uttarakhand), Oct 23 (PTI) With terrorism spreading its tentacles globally, India and Russia are getting ready to wage battles as "allies" against future threats, even as their armies concluded a major joint military exercise here today. Exercise Indra-2010 -- held in a counter-terrorism, counter-insurgency operations backdrop in a mountainous terrain -- witnessed participation from 250-strong Russian infantry troops and an equal number from an Indian battalion, who practiced ''cordon, search and destroy'' operations and elimination of terror groups and leadership.
"Yes, certainly," Russian Federation Ambassador to India Alexander M Kadakin, who witnessed the exercise here, told reporters when asked if he envisaged future joint operations against terrorists around the globe. "The two countries have been fighting against global terrorism.
We are not just friends, but allies too. India and Russia know well about it (terrorism), not from a bird''s eye view, but as nations that have faced it practically on the ground.
So we consider this exercise very significant," Kadakin said. Emphasising the importance of the exercise, he said during the talks between Russian Defence Minister Anatoly Serdyukov and his Indian counterpart A K Antony during his visit to New Delhi this joint army drill was highlighted as an example of growing military-to-military relations between the two countries.
Kadakin was seconded by Major General Rajesh Arya, Commander of Indian Army''s 6 Mountain Division, who said two or more countries coming together to fight terrorists when they threatened their common interests anywhere on the globe could not be ruled out. "As we have seen in the last 20 years, terrorism and insurgency have been emerging and spreading internationally.
So is the magnitude of terrorist threats, which were earlier minor, but has taken large proportions in the last couple of years. "Therefore, in certain areas where there are common interests, couple of countries operating together cannot be ruled out.
When terrorists try and disturb those interests, we cannot say we are not prepared to take on the threats jointly. Therefore, one has to train well in advance," he said.
He was referring to the experience of international joint naval operations against piracy in the Indian Ocean in the recent years as an instance.

President Patil gives a call to make education amalgam of knowledge

President Pratibha Patil on Saturday called upon the educational institutions of the country to make education an amalgam of knowledge.
Addressing the 75th Founders Day of the Doon School at Dehradun in Uttarakhand today, the President said since the primary education has been made a fundamental right, the duty on part of the stakeholders has increased manifold.
She underlined the emergence of India as a global power and said it was time to meet the challenge of preparing a large number of educated youth to meet various needs of a fast developing nation.
The President said India stands at a crucial stage. It has many advantages including a predominantly young population and one of the world's fastest growing economies. "All across the globe there is interest in India as an emerging global power."
"In these inspiring times, the President said, "the biggest challenge is to prepare the youth who are educated and capable, with skills and the intellectual capacity to meet the various needs and requirements for developing the nation."
"We have to be able to compete with the finest minds in the world. In this, education occupies a crucial position," President Patil.
Stating further the President said primary education is now a fundamental right for children in the age group of 6 to 14 years. "This was a significant decision of the Government, and I would like to appreciate the efforts of Kapil Sibal, Minister of Human Resource Development, who is here with us today. We are moving towards the universalization of education at the secondary level. Higher education is being accorded priority."
"This would require commitment and performance on the part of all stakeholders," the President said.
Stating that the education system must look at the holistic development of the youth of the country, President emphasised on three aspects which, she said, were very important for the overall development of children.
"One, education is about knowledge. Children in schools must be introduced to the world, its history and its dynamics. They must be acquainted with science and its wonders."
"Second, knowledge without values is incomplete. It is a value system that can prepare the younger generation to become responsible citizens who contribute to the welfare of society and advancement of the human race."
"The third aspect which is important, is to build a spirit of working together constructively. In this, sports play an important part. Apart from physical fitness, sports develop qualities like team spirit, striving for excellence and learning to accept success and defeat."
"Similarly, extra curricular activities help build a spirit of social service. Often talent can be discovered when working in areas of interest," President Patil stated in her address.
The visiting King of Bhutan Jigme Khesar Namgyal Wangchuk in his address asked the students to be innovative and fully committed. (ANI)

'Periyar was against Brahminism, not Brahmins'

            

	* Gnana Rajasekharan Related Articles     •     First Look: Periyar, the movie             •     Music Review: Periyar is impressive             •     NRI Produces Documentary On Bharathi         Top Emailed Features * • Was Election 2009 rigged? • Baba Ramdev is wrong, homosexuality is no disease • On a pilgrimage to the cave shrine Have you tried this? • Ask a question • News on your Desktop Get news updates: What's this? * * * *     *Advertisement April 30, 2007 Gnana Rajasekharan is an IAS officer currently working as the director of Rajiv Gandhi National Institute of Youth Development. He is also the director of the feature film Periyar -- aka E V Ramaswamy Naicker, the social reformer and rationalist from Tamil Nadu. Gnana Rajasekharan's first feature film Moha Mullu won him the Indira Gandhi National award for Best First Film. His second film was a short one; Oru Kan Oru Parvai. It was based on an incident of a Dalit girl being beaten up and blinded when she drank water from the glass kept reserved for higher castes. This film was shown at the Indian Panorama in 1998. In 2000, he made Bharati, a film on the Tamil nationalist poet Subramaniya Bharati. In this interview to Shobha Warrier in Chennai, Rajasekharan explains Periyar's relevance today. Periyar has been described as an atheist, anti-Hindu, rationalist, and of course a social reformer too. After doing extensive research on him and making a film on him, what do you say is Periyar's relevance today? The main reason why I decided to make a film on Periyar is because I feel he was and is misunderstood. The descriptions you gave -- atheist, anti-Hindu, etc show how misunderstood he is. Unfortunately only this image has stuck. I am not saying he was not an atheist; he was. He was also against religious superstitions, caste, etc. One of the objectives of my films is to show the other facets of Periyar; in fact, he was a multi-faceted personality. He lived till he was 95, and the history of Tamil Nadu moves with him. I feel his philosophy and social reforms are more relevant today than earlier. His number one enemy was caste and today, we see only caste politics in Tamil Nadu. The greatness of Periyar was in his humanism. He studied only up to the 4th standard but he was an original thinker and that is why we are talking about Periyar today. He was not an ordinary politician. How many politicians of his time are remembered today? He is remembered even today because he is relevant even today. You said he was an original thinker. Can you elaborate on his original ideas? His ideas about women, caste and communism were very original. His ideas on women were far ahead of today's feminists. He said the subordination of women was because they gave birth to babies. He said unlike the man, from the moment the baby started growing inside a woman, her thought process changed. According to him, man and woman become unequal from that point onwards. He spoke about equality even in those days but in a different way. He also had a strong opinion on thali (mangalsutra). He said thali should not be worn by a woman at all. It is said he was not exposed to Western writings. What could have triggered off such opinion on everything when he had everything going right for him in life? My film tries to find answers to questions like that. My reverence for him is because of that. He never suffered in life. Still he became a reformer, an original one at that. That is why we call him Periyar. He was a Naikar, a royal caste and came from a very rich family in Erode. His father was a merchant. They owned around two-thirds or three-fourths of the area. But he studied only up to the 4th standard. When he was young, he was a debonair person. He had a happy married life too. So, he had no compulsion to be a reformer. But if you look at history, you will see that most of the reformers suffered. I have read that when he was in Kashi, he was not given food because he was not a Brahmin, and that was the reason why he turned against the caste system. Is it true? Yes, this incident happened in his life but I will not say that was the only reason why he turned against the caste system. His life itself is quite interesting. He was a jolly good fellow who used to visit dance bars. Then he became a successful businessman. That way, he understood the government and how it functioned. At one time, he was holding 29 decorative posts in the government. So, his personal experiences, the decorative posts and his closeness to the bureaucracy helped him understand the system completely. Later on, he declared that he would not accept any government posts. That was why when he was offered the chief minister's post, he declined. He himself said he had three lives; first, it was that of a happy go lucky young man, then as a businessman and finally as a public person. Can we call it renunciation of power and money? No, he did not renounce anything. He was a practical man. He told people all the time that they should save money. You will also see that all his followers are successful businessmen. I don't think you will see a person like Periyar in India. He was not only different, he was mystical also. Was it because he was so intelligent that he could have original ideas about so many issues? It was not because of intelligence but because of humanism that he became Periyar. The dominant factor in his life was human values. But somehow, he was misunderstood. There is a proverb in Tamil, if you want to kill a dog, you give it a bad name and then kill it. Names like atheist, anti-Hindu, anti-God, etc are used against him to ignore him. But you should know why he is anti-God. Why is he anti-God? He said, 'There is no God. He who created God is a fool and he who spreads his message is a scoundrel'. On the other hand his family, especially his mother, was very religious. Periyar became anti-God because he felt God was against man. He felt the single factor that was against man in India was caste, and caste came as a part of the religious system. So, he denounced religion. He said I am against caste, and whoever proposes caste. God comes with religion, so, he was against God also. So, it was basically the human element that made him an atheist and anti-God. But he was as well read on religious texts as any other religious head. In his case, he picked up the loopholes in the texts. So many big leaders were atheists and agnostic. Nehru was an atheist. He was not bothered about God. Kamaraj also was agnostic. He felt Hindu religion was against equality. So, he was basically against Hinduism? I would say he was against any religion that is anti-human. But was he not anti-Brahmin? He was against Brahminism. Was he against Brahminism because of their supremacy in Hinduism? The Brahmin community claimed to have a hold on all the sastras and texts. Because they created such a divide, he was against it. He was against dividing humanity in the name of caste. According to him, that is the biggest crime in the world. He was not against anything blindly; he had logical reasons to everything. He also differentiated between Brahmin and Brahminism. He had an excellent relationship with Rajaji who was a Brahmin but he was vehemently against Brahminism. According to him, reciting of the mantras is a mercantile activity. That was why he fought to make non-Brahmins and harijans poojaris (priests). He wanted priests from all communities and said it should not be the monopoly of one community alone. If he was anti-God and anti-temple, why should he fight for this? He wanted social justice. According to him, God should be equal to everyone. No other leader in any part of India fought for social justice like Periyar did, not even in Kerala. That is why only in Tamil Nadu, you had a non-Brahmin movement. But didn't that one particular community in Tamil Nadu become victims of the movement? His question was, why should 97 per cent of the people be under 3 per cent? The condition in 1925 was, out of the 23 gazetted officers from Tamil Nadu, 22 were Brahmins. Out of the 7,680 doctors and advocates, 5,452 were Brahmins. So, his question was, why should 3 per cent occupy more than 80 per cent of the posts? What was the social life of the 97 per cent? If there is social justice in Tamil Nadu today, it is all because of Periyar and his movement. No other state can talk of such social justice. Because of him only the first constitutional amendment on reservation came. Reservation is based on caste, and he was against caste. Why did he then support caste-based reservations? Yes, he fought for caste-based reservations. He felt unless social equality is achieved, you can't have reservation based on economics status. His main aim was to bring about social justice where Brahmins and Dalits had equal status socially. I would say he changed the value system of Tamil Nadu. The questions he raised against caste are still relevant. In 1928, he started a movement called self-respect movement. If you read it, you will see he had such a great vision. At the entrance to the conference, it was written, widows and those who are branded as prostitutes are welcome. He always respected women. When he married his second wife, a young woman, there was a lot of opposition.. Yes, it is a fact. According to him, it was a different kind of relationship and he won the battle. Many went out of the party because he married this woman but the party survived. Periyar openly said that he was not marrying her for sex. They had a platonic relationship. She was from Vellore and was fascinated by his ideas. Her father also was a follower of Periyar. One day, she went to Periyar and declared that she would be with him. He tried to throw her out but couldn't. She was with him like an attendant. Even his enemies say that without Maniammai, he would not have lived that long. He was quite frank when talking about even his parents. After his mother died in her nineties, he wrote, 'She should not have lived that long. Because of the backwardness of her ideas, she was not a fit person to live long'. Can you think of anyone talking like that about his own mother? You mean he could detach himself from even his own mother and analyse her objectively? I feel these are the things we should be highlighting about Periyar and not the tags, anti-God, anti-Brahmin, etc. Those are just peripheral things. These descriptions are highlighted because people who are affected and people who are very eloquent are at the top, and they are all Brahmins. Even today? Even today, to a very great extent. I am not blaming them but that is the fact of life. When he was branded as anti-God, women would despise him as they didn't like anyone who was against God. So, you could alienate and antagonise 50 per cent of the population. Although Rajaji persuaded him to continue to be in the Congress party, he refused. Was it because the Congress was a party of Brahmins? Yes. He wanted the Congress to accept social justice. That was why he came out of the Congress. It is very important to note that what he said in the 1920s has become very ordinary today. He joined the Congress because of Mohandas Karamchand Gandhi only. He had this very famous big argument with Gandhi and Periyar said, 'Gandhi lived in a fool's paradise and believed that men are all good'. According to Periyar, men are not good. He looked at everything from a practical point of view. When Gandhi accepted that there were problems in our religion, he cautioned Gandhi that if he tried to change his religion, he would be killed one day. He said that in 1928. That was the kind of vision he had. He made a visit to Russia. Did communism play an important role in his public life? Joseph Stalin was ruling Russia when he visited it. Periyar was influenced by communism and it lead to a very important phase in the history of Tamil Nadu. It is said that if he had continued his support to the Communist Party, the history of Tamil Nadu would have been different. You mean Tamil Nadu would have been another Kerala or West Bengal? Yes. He moved away from the political aspect of communism and concentrated only on the social aspect of communism. He said as far as the economic policy was concerned, he was with communism. Are you a follower of Periyar? No, I am not a follower of Periyar. But I am a very great admirer of Periyar. You cannot make a film on him without admiring him. I may not be following his ideas in toto but I value his contributions to society and original thinking. Now let me go back to your first question where you gave so many descriptions to Periyar. I am making this film because he was misinterpreted. I feel the greatness of Periyar will not be gauged by such interpretations. Photo: Sreeram Selvaraj

http://www.rediff.com/news/2007/apr/30inter.htm

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Periyar E. V. Ramasamy

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Periyar E. V. Ramasamy
Periyar E. V. Ramasamy during his early life as a merchant
Born	17 September 1879(1879-09-17) Erode, Madras Presidency, British India
Died	24 December 1973 (aged 94) Vellore, Tamil Nadu, India
Other names	Ramasami, E.V.R., Periyar, or Thanthai Periyar
Organization	Indian National Congress, Justice Party, Dravidar Kazhagam
Political movement	Self-Respect Movement, Tamil Nationalism
Religion	Atheist
Awards	UNESCO (1970)

Erode Venkata Ramasamy^[1] (Tamil: ஈரோடு வேங்கட ராமசாமி ) (September 17, 1879 – December 24, 1973), affectionately called by his followers as Periyar (Tamil: பெரியார்), Thanthai Periyar or E. V. R., was a businessman, politician, Indian independence and social activist, who started the Self-Respect Movement or the Dravidian Movement and proposed the creation of an independent state called Dravidasthan comprising South India. He is also the founder of the socio-cultural organisation, Dravidar Kazhagam.^[2][3][4]

Periyar was born in Erode, Madras Presidency to a wealthy family of Kannada speaking Balijas.^[5][6][7] At a young age, he witnessed numerous incidents of racial, caste and gender discrimination.^[5] Periyar married when he was 19, and had a daughter who lived for only 5 months. His first wife, Nagammai, died in 1933.^[8] Periyar married for a second time in July 1948.^[9] His second wife, Maniammai, continued Periyar's social work after his death in 1973, but still his thoughts and ideas were being spread by Dravidar Kazhagam.^[10]

Periyar joined the Indian National Congress in 1919, but resigned in 1925 when he felt that the party was only serving the interests of the Brahmins.^[11][12] In 1924, Periyar led a non-violent agitation (satyagraha) in Vaikom, Kerala. From 1929 to 1932 toured Malaysia, Europe, and Russia, which had an influence on him.^[13] In 1939, Periyar became the head of the Justice Party,^[14] and in 1944, he changed its name to Dravidar Kazhagam.^[15] The party later split and one group led by C. N. Annadurai formed the Dravida Munnetra Kazhagam (DMK) in 1949.^[15] While continuing the Self-Respect Movement, he advocated for an independent Dravida Nadu (Dravidistan).^[16]

Periyar propagated the principles of rationalism, self-respect, women's rights and eradication of caste. He opposed the exploitation and marginalization of the non-Brahmin indigenous Dravidian peoples of South India and the imposition of, what he considered, Indo-Aryan India. His work has greatly revolutionized Tamil society and has significantly removed caste-based discrimination. He is also responsible for bringing new changes to the Tamil alphabet. However, at the same time, Periyar is also held responsible for making controversial statements on the Tamil language, Dalits and Brahmins and for endorsing violence against Brahmins. The citation awarded by the UNESCO described Periyar as "the prophet of the new age, the Socrates of South East Asia, father of social reform movement and arch enemy of ignorance, superstitions, meaningless customs and base manners".^[17]

Contents [hide] 1 Biography 1.1 Early years 1.2 Kasi Pilgrimage Incident 1.3 Member of Congress Party (1919-1925) 1.4 Vaikom Satyagraha (1924-1925) 1.5 Self-Respect Movement 1.6 International travel (1929-1932) 1.7 Opposition to Hindi 1.8 As President of the Justice Party (1938-1944) 1.9 Dravidar Kazhagam (1944-onwards) 1.9.1 Formation of the Dravidar Kazhagam 1.9.2 Split with Annadurai 1.9.3 Later years 2 Principles and legacy 2.1 Rationalism 2.2 Self-Respect 2.3 Women's rights 2.4 Social reform and eradication of caste 3 Ideals and criticisms 3.1 Tamil language and writing 3.2 Thoughts on Thirukkural 3.3 Self-Determination of Dravidistan 3.4 Anti-Brahmanism vs. Anti-Brahmin 3.5 Comparisons with Gandhi 3.6 Religion and atheism 3.7 Controversies 3.7.1 Comments on Brahmins,Dalits and Religious Minorities 3.7.2 Factionism in the Justice Party 3.8 Violence by Periyar's followers 4 Followers and influence 5 In popular culture 6 Notes 7 References 8 Further reading 9 External links

Biography

Early years

Periyar was born as Erode Venkata Ramasami Naicker on September 17, 1879, in the town of Erode,then a part of the Coimbatore District of the Madras Presidency.^[18] Periyar's father, a rich businessman, was Venkatappa Naicker (or Venkata), and his mother was Chinna Thayammal, alias Muthammal. He had one elder brother named Krishnaswamy and two sisters named Kannamma and Ponnuthoy.^[1][18] He later came to be known as "Periyar" meaning 'respected one' or 'elder' in Tamil.^[1]

In 1929, Periyar announced the deletion of his caste surnameNaicker from his name at the First Provincial Self-Respect Conference of Chenggalpattu.^[19] He could speak three Dravidian languages: Kannada, Tamil and Telugu. His mother tongue was Kannada.^{[20][21][22][23][24]} Periyar attended school for five years after which he 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. At a young age, he began questioning the apparent contradictions in the Hindu mythological stories which he opined to be lies spread by the Indo-Aryan race.^[1] As Periyar grew, he felt that people used religion only as a mask to deceive innocent people and therefore took it as one of his duties in life to warn people against superstitions and priests.^[25]

Periyar's father arranged for his wedding when he was nineteen. The bride, Nagammai was only thirteen. It was not, altogether, an arranged marriage because Periyar and Nagammai had known each other and were already in love with each other. Nagammai actively supported her husband in his later public activities and agitations. Two years after their marriage, a girl child was born to them. However, this child lived only for five months. The couple had no more children^[8]

Kasi Pilgrimage Incident

In 1904, Periyar went on a pilgrimage to Kasi to worship in the revered Siva temple of Kashi Vishwanath.^[1][26] Though regarded as one of the holiest sites of Hinduism, he witnessed immoral activities, begging, and floating dead bodies.^[1] His frustrations extended to functional Hinduism in general when he experience what he called Brahmanic exploitation.^[27]

However, one particular incident in Kasi had a profound impact on Periyar's ideology and future work. At worship site there were free meals offered to guests. To Periyar's shock, he was refused meals at choultries which exclusively fed Brahmins. Due to extreme hunger, Periyar felt compelled to enter one of the choultries disguised as a Brahmin with a sacred thread on his bare chest, but was betrayed by his moustache. The gatekeeper at the temple concluded that Periyar was not a Brahmin as Brahmins were not permitted by the Hindu shastras to have moustaches. He not only prevented Periyar's entry but also pushed him rudely to the street.^[1]

As his hunger became intolerable, Periyar was forced to feed on leftovers from the streets. Around this time, he realized that the choultry which had refused him entry was built by a wealthy non-Brahmin from South India.^[1] This discriminatory attitude dealt a blow to Periyar's regard for Hinduism, for the events he had witnessed at Kasi were completely different from the picture of Kasi he had in mind, as a holy place which welcomed all.^[1] Ramasami was a theist till his visit to Kasi, after which his views changed and he became an atheist.^[28]

Member of Congress Party (1919-1925)

Periyar Ramaswamy joined the Indian National Congress in 1919 after quitting his business and resigning from public posts. He held the chairmanship of Erode Municipality and wholeheartedly undertook constructive programs spreading the use of Khadi, picketing toddy shops, boycotting shops selling foreign cloth, and eradicating untouchability. In 1921, Periyar courted imprisonment for picketing toddy shops in Erode. When his wife as well as his sister joined the agitation, it gained momentum, and the administration was forced to come to a compromise. He was again arrested during the Non-Cooperation movement and the Temperance movement.^[11] In 1922, Periyar was elected the President of the Madras Presidency Congress Committee during the Tirupur session where he advocated strongly for reservation in government jobs and education. His attempts were defeated in the Congress party due to a strong presence of discrimination and indifference. He later quit the party on those grounds in 1925.^[12]

Vaikom Satyagraha (1924-1925)

Main article: Vaikom Satyagraha

In Vaikom, a small town in Kerala state, then Travancore, there were strict laws of untouchability in and around the temple area. Dalits, also known as Harijans were not allowed into the close streets around and leading to the temple, let alone inside it. Anti-caste feelings were growing and in 1924 Vaikom was chosen as a suitable place for an organized Satyagraha, passive resistance campaign as practiced by Gandhi. Under his guidance a movement had already begun with the aim of giving all castes the right to enter the temples. Thus, agitations and demonstrations took place. On April 14, Periyar and his wife Nagamma arrived in Vaikom. They were met with arrest and imprisoned for participation. In spite of Gandhi's objection to non-Keralites and non-Hindus taking part, Periyar and his followers continued to give support to the movement till it was withdrawn. He received the title Vikkom Veeran, mostly given by his Tamil followers who participated in the Satyagraha.^[29][30] However, a considerable section of intellectuals feel that Periyar's participation in the Indian independence movement and his contribution in the Vaikom Satyagraha have been highly exaggerated.^[31]

The way in which the Vaikom Satyagraha events have been recorded provides a clue to the image of the respective oraganizers. In an article entitle Gandhi and Ambedkar, A Study in Leadership, Eleanor Zelliot relates the 'Vaikom Satyagraha' including Gandhi's negotiations with the temple authorities in relation to the event. Furthermore, the editor of Periyar's Thoughts states that Brahmins purposely suppressed news about Periyar's participation. A leading Congress magazine Young India in its extensive reports on Vaikom never mentions Periyar.^[27]

Self-Respect Movement

Main article: Self-Respect Movement

Periyar during the early years of Self-Respect Movement

Periyar and his followers campaigned constantly to influence and pressurize the government to take measures for removing social inequality even while other nationalist forerunners focused on the struggle for political independence. The Self-Respect Movement was described from the beginning, as "dedicated to the goal of giving non-Brahmins a sense of pride based on their Dravidian past".^[32]

In 1952, the Periyar Self-Respect Movement Institution was registered with a list of objectives of the institution from which may be quoted as

for the diffusion of useful knowledge of political education; to allow people to live a life of freedom from slavery to anything against reason and self respect; to do away with needless customs, meaningless ceremonies, and blind superstitious beliefs in society; to put an end to the present social system in which caste, religion, community and traditional occupations based on the accident of birth, have chained the mass of the people and created "superior" and "inferior" classes... and to give people equal rights; to completely eradicate untouchability and to establish a united society based on brother/sisterhood; to give equal rights to women; to prevent child marriages and marriages based on law favorable to one sect, to conduct and encourage love marriages, widow marriages, inter caste and inter-religious marriages and to have the marriages registered under the Civil Law; and to establish and maintain homes for orphans and widows and to run educational institutions.^[26]

Propagation of the philosophy of self respect became the full-time activity of Periyar since 1925. A Tamil weekly Kudi Arasu started in 1925, while the English journal Revolt started in 1928 carried on the propaganda among the English educated people.^[33] The Self-Respect Movement began to grow fast and received the sympathy of the heads of the Justice Party from the beginning. In May 1929, a conference of Self-Respect Volunteers was held at Pattukkotai under the presidency of S. Guruswami. K.V. Alagiriswami took charge as the head of the volunteer band. Conferences followed in succession throughout the Tamil districts of the former Madras Presidency. A training school in Self-Respect was opened at Erode, the home town of Periyar. The object was not just to introduce social reform but to bring about a social revolution to foster a new spirit and build a new society.^[34]

International travel (1929-1932)

Between 1929 and 1935, under the strain of World Depression, political thinking worldwide received a jolt from the spread of international communism.^[13] Indian political parties, movements and considerable sections of leadership were also affected by inter-continental ideologies. The Self-Respect Movement also came under the influence of the leftist philosophies and institutions. Periyar after establishing the Self-Respect Movement as an independent institution began to look for strengthening it politically and socially. And for this, he undertook a study of the history and politics of different countries combined with personal observation of the systems at work.^[13]

Periyar toured Malaysia for a month from December 1929 to January 1930 to propagate the self-respect philosophy. Embarking on his journey from Nagapattinam with his wife Nagammal and his followers, Periyar was received by 50,000 Tamil Malaysians in Penang. During the same month, he inaugurated the Tamils Conference convened by the Tamils Reformatory Sangam in Ipoh and then went to Singapore. In December 1931 he undertook a tour of Europe, accompanied by S. Ramanathan and Erode Ramu, to personally acquaint himself with their political systems, social movements, way of life, economic and social progress and administration of public bodies. He visited Egypt, Greece, Turkey, Russia, Germany, England, Spain, France and Portugal, staying in Russia for three months. On his return journey he halted at Ceylon and returned to India in November 1932.^[13]

The tour shaped the political ideology of Periyar to achieve the social concept of Self-Respect. The communist system obtained in Russia appealed to him as appropriately suited to deal with the social ills of the country. Thus, on socio-economic issues Periyar was Marxist, but he did not advocate for abolishing private ownership.^[35] Immediately after his return, Periyar in alliance with the enthusiastic communist M. Singaravelu Chettiar, began to work out a socio-political scheme incorporating socialist and self-respect ideals. This marks a crucial stage of development in the Self-Respect Movement which got politicized and found its compatibility in Tamil Nadu.^[13]

Opposition to Hindi

Main article: Anti-Hindi agitations

In 1937, when Chakravarthi Rajagopalachari became the Chief Minister of Madras state, he introduced Hindi as a compulsory language of study in schools, igniting thereby a series of anti-Hindi agitations.^[36] Tamil nationalists, the Justice Party under Sir A. T. Panneerselvam, and Periyar organized anti-Hindi protests in 1938 which ended with numerous arrests by the Rajaji government.^[37]

During the same year, the slogan "Tamil Nadu for Tamilians"^[38] was first raised by Periyar in protest against the introduction of Hindi in schools. He explained that the introduction of Hindi was a dangerous mechanism used to the infiltration of Aryans on Dravidian culture.^[38] He reasoned that the adoption of Hindi would make Tamils subordinate to Hindi-speaking North Indians. Periyar explained that Hindi would not only halt the progress of Tamilians but would completely destroy their culture and nullify the progressive ideas that had been successfully inculcated through Tamil in the recent decades.^[39]

Cutting across party lines, South Indian politicians rallied together in their opposition to Hindi^[40] There were recurrent anti-Hindi agitations in 1948, 1952 and 1965. ^[41]

As President of the Justice Party (1938-1944)

Main article: Justice Party (India)

A political party known as the South Indian Libertarian Federation (commonly referred to as Justice party) was founded in 1916, principally to oppose the economic and political power of the Brahmin jati groups. The party's goal was to render social justice to non-Brahmin groups. In order to gain the support of the masses, non-Brahmin politicians began propagating an ideology of equality among non-Brahmin jati groups. Brahmanical priesthood and Sanskritic social class-value hierarchy were blamed for the existence of inequalities among non-Brahmin jati groups.^[42]

In 1937, when the government required that Hindi be taught in the school system, Periyar organized opposition through the Justice Party to this policy. After 1937, the Dravidian movement derived considerable support from the student community. In later years, opposition to Hindi played a big role in the politics of Tamil Nadu. The fear of the Hindi language had its origin in the conflict between Brahmins and non-Brahmins. To the Tamils, acceptance of Hindi in the school system was a form of bondage. When the Justice Party weakened in the absence of mass support, Periyar took over the leadership of the party after being jailed for opposing Hindi in 1939.^[14] Under his tutelage the party prospered, but the party's conservative members, most of whom were rich and educated, withdrew from active participation.^[42]

Dravidar Kazhagam (1944-onwards)

Main article: Dravidar Kazhagam

Formation of the Dravidar Kazhagam

At a rally in 1944, Periyar, in his capacity as the leader of the Justice Party, declared that the party would henceforth be known as the Dravidar Kazhagam or "Dravidian Association". However, a few who disagreed with Periyar started a splinter group claiming to be the original Justice Party. This party was led by veteran Justice Party leader P. T. Rajan and survived till 1957.

The Dravidar Kazhagam came to be well known amongst the urban communities and students. Villages were influenced by its message. Hindi, and ceremonies that had become associated with Brahmanical priesthood, were identified as alien symbols that should be eliminated from Tamil culture. Brahmins, who were regarded as the guardians of such symbols, came under verbal attack.^[15] From 1949 onwards, the Dravidar Kazhagam intensified social reformist work and put forward the fact that the superstitions were the cause for the degeneration of Dravidians. The Dravidar Kazhagam vehemently fought for the abolition of untouchability amongst the Dalits. It also focused its attention on the liberation of women, women's education, willing marriage, widow marriage, orphanages and mercy homes.^[43]

Split with Annadurai

Main article: Dravida Munnetra Kazhagam

Periyar and C.N. Annadurai.

In 1949, Periyar's chief lieutenant, Conjeevaram Natarajan Annadurai established a separate association called the Dravida Munnetra Kazhagam (DMK), or (Dravidian Advancement Association).^[15] This was due to differences between the two where Periyar advocated a separate independent Dravidian or Tamil state, while Annadurai compromised with the Delhi government combined with claims of increased state independence.^[44] Periyar was convinced that individuals and movements that undertake the task of eradicating the social evils in the Indian sub-continent have to pursue the goal with devotion and dedication without deviating from the path and with uncompromising zeal. Thus, if they contest elections aiming to assume political power, they would lose vigor and sense of purpose. But amongst his followers, there were those who had a different view. They wanted to enter into politics and have a share in running the government. They were looking for an opportunity to part with Periyar.^{[citation needed]} Thus, when Periyar got married to Maniammai on July 9, 1948, they quit the Dravidar Kazhagam stating that Periyar 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 also joined the DMK.^[9] Though the DMK split from the Dravidar Kazhagam, the organization made efforts to carry on Periyar's Self-Respect Movement to the villagers and the urban students. The DMK advocated the thesis that the Tamil language was much richer than Sanskrit and Hindi in content, and thus was a key which opened the door to subjects to be learned.^[15] The Dravidar Kazhagam continued to counter Brahminism, Indo-Aryan propaganda, and uphold the Dravidians' right of self-determination.^[45]

Later years

In 1956, despite warnings from P. Kakkan, the President of the Tamil Nadu Congress Committee, Periyar organized a procession to the Marina in order to burn pictures of the Hindu God Rama.^[46] Periyar was subsequently arrested and confined to prison.^[46]

The activities of Periyar continued when he went to Bangalore in 1958 to participate in the All India Official Language Conference. There he stressed the need to retain English as the Union Official Language instead of Hindi. Five years later, Periyar travelled to North India to advocate on the eradication of the caste system. Nearing Periyar's last years, an award was given to him by the United Nations Educational Scientific and Cultural Organization (UNESCO), and it was presented to him by the Union Education Minister, Triguna Sen in Madras (Chennai) on June 27, 1970. In his last meeting at Thiagaraya Nagar, Chennai on December 19, 1973, Periyar declared a call for action to gain social equality and a dignified way of life. On December 24, 1973 Periyar died at the age of 94.^[9]

Principles and legacy

Articles related to Periyar
Ideologies on[show] Caste system • Religion • Women rights • Tamil grammar
Activities[show] Indian politics • Anti-Hindi agitations • Tamil Nadu politics • Social reform •
v • d • e

Periyar spent over fifty years working towards educating the people through his speeches. He propagated the realization that everyone is an equal citizen and the differences on basis of caste and creeds were man-made to keep the innocent and ignorant as underdogs in the society. Although Periyar's speeches were targeted towards illiterate and more mundane mass, scores of educated people followed them. These educated elites earlier knew nothing about how a few were propagating blind beliefs and caste distinction for their own selfish ends.^[47]

Periyar considered reasoning as a special tool. According to him, all were blessed with his tool but very few use it. Thus it was reasoning that was used in Periyar's material, with respect to related subjects of social interest, presented to his audiences.^[47]

Periyar was not only a social revolutionary but also a champion of the underprivileged. His sphere of activity was wide and when he took up an issue he went deep into it, understanding the aspects, and did not rest until he found a permanent solution. Communal differences in Tamil society were deep-rooted and appeared to be permanent features until Periyar came to the scene.^[48]

Cho Ramaswamy wrote an article on E. V. Ramasami Naicker and C. N. Annadurai in the English magazine India Today. Cho remarked:

"Periyar was accepted and acclaimed as the leader by a significant section of the Tamil population in spite of all his contempt for Tamil and disdain for Tamils only because he was perceived to be a genuine individual, a rarity among those in public life. There was no shade of hypocrisy in him and he never attempted sophistry while propounding his social philosophy. And what a philosophy it was!^[49]

Rationalism

The bedrock of Periyar's principles and the movements that he started was rationalism. What drew him to public service and made him dedicate his life to it was man's inhumanity to man. He found that an insignificant minority in society was exploiting the majority and trying to keep them in a subordinate position forever. To set matters right, he wanted the exploited to sit up and think about their position. Unless they exercised their reason, there wouldn't be a realization that they were being exploited by a handful of people. If they started thinking, they would realize that they were human beings like the rest, that birth did not and should not endow superiority over others, and that they must awaken themselves and do everything possible to improve their own lot.^[47]

It was not an easy task for Periyar to create this awakening among the people who had, for generations, got used to a subordinate position. Most of them did not know that their subordinate position had been brought about by the cunning schemes of self-seekers. Thus, Periyar spoke to the people on innumerable platforms, over the years to arouse their thinking power.^[47]

Likewise, Periyar explained that wisdom lies in thinking and that the spear-head of thinking is rationalism. On caste, he stated that no other living being harms or degrades its own class. But man, said to be a rational living being does these evils. The differences, hatred, enmity, degradation, poverty, and wickedness, now prevalent in the society are due to lack of wisdom and rationalism and not due to God or the cruelty of time.^[50]

Periyar also blamed the capitalists for their control of machineries, creating difficulties to the workers. Consequently rationalism, which has to lead the way for peaceful life to all, had resulted in causing poverty and worries to the people because of dominating forces. He went on to explain that there is no use of simply acquiring titles or amassing wealth if one has no self-respect and scientific knowledge. An example he showed was the West sending messages to the planets, while the Tamil society in India were sending rice and cereals to their dead fore-fathers through the Brahmins.^[50]

In a message to the Brahmin community, Periyar stated, "in the name of god, religion, and sastras you have duped us. We were the ruling people. Stop this life of cheating us from this year. Give room for rationalism and humanism".^[51] He further explained that "any opposition not based on rationalism, science, or experience will one day or another, reveal the fraud, selfishness, lies and conspiracies".^[51]

Self-Respect

Main article: Self-Respect Movement

Periyar's philosophy of self-respect, was based on his image of an ideal world and a universally accepted one. It is a philosophy preaching that human actions should be based on rational thinking. Further, it is an outcome of the natural instinct of human beings to examine every object and every action and even nature with a spirit of inquiry; and to refuse to submit to anything irrational as equivalent to slavery. Thus, the philosophy of Self-Respect taught that human actions should be guided by reason; right and wrong should follow from rational thinking, and; conclusions drawn from reason should be respected under circumstances. Freedom means respect to thoughts and actions considered 'right' by human beings on the basis of 'reason'. There is not much difference between 'freedom' and 'self-respect'.^[52]

Periyar's foremost appeal to people was to develop self-respect. He preached that the Brahmins have monopolized and cheated other communities for decades and deprived them of self-respect. He continued to remind them that most Brahmins claimed to belong to a "superior" community with the reserved privilege of being in charge of temples and performing archanas. He felt that they were trying to reassert their control over religion by using their superior caste status to claim the exclusive privilege to touch idols or enter the sanctum sanctorum. He claimed that in certain places the scheduled caste people were not allowed to use the tanks, wells and at times even the streets used by Brahmins. Though sporadic caste-violence and atrocities continue to occur in Tamil Nadu, discrimination has largely been eliminated due to Periyar's agitations against these unjust restrictions.^[48]

Women's rights

Main article: Periyar E. V. Ramasamy and women's rights

As a rationalist and ardent social reformer, Periyar advocated forcefully, throughout his life, that women should be given their legitimate position in society as the equals of men and that they should be given good education and also the right to property. He was keen that women should realize their rights and be worthy citizens of their country.^[53]

Periyar fought against the orthodox traditions of marriage as suppression of women in Tamil Nadu and throughout the Indian sub-continent. Though arranged marriages were meant to enable a couple to live together throughout life, it was manipulated to enslave women.^[54] Much worse was the practice of child marriages practiced throughout India at the time. It was believed that it would be a sin to marry after puberty.^[55] Another practice, which is prevalent today, is the dowry system where the bride's family is supposed to give the husband a huge payment for the bride. The purpose of this was to assist the newly wedded couple financially, but in many instances dowries were misused by bridegrooms. The outcome of this abuse turned to the exploitation of the bride's parents wealth, and in certain circumstances, lead to dowry deaths.^[56] There have been hundreds of thousands of cases where wives have been murdered, mutilated, and burned alive because the father of the bride was unable to make the dowry payment to the husband. Periyar fiercely stood up against this abuse meted out against women.^[57]

Women in India also did not have rights to their families' or husbands' property. Periyar fought fiercely for this and also advocated for the women to have the right to separate or divorce their husbands under reasonable circumstances.^[57] While birth control remained taboo in society of Periyar's time, he advocated for it not only for the health of women and population control, but for the liberation of women.^[51]

He criticized the hypocrisy of chastity for women and argued that it should also either belong to men, or not at all for both individuals.^[58] While fighting against this, Periyar advocated to get rid of the Devadasi system. In his view it was an example of a list of degradations of women attaching them to temples for the entertainment of others, and as temple prostitutes.^[59] As a further liberation of women, Periyar pushed for the right of women to have an education and to join the armed services and the police force.^[58][60]

Periyar and his movement have achieved a better status for women in Tamil society. It was his conviction that in matters of education and employment there should be no difference between men and women. There was a time when no girl opted for engineering studies, or parents thought of sending their daughter to an engineering college. Today, lots of young women can be found studying at engineering and medical colleges in Tamil Nadu.^[48]

His influence in the State departments and even the Center have made it possible for women to join police departments and having posts in the army. Periyar was engaged in strenuous propaganda against child marriage and now the government has fixed the minimum age for the marriage of girls to be eighteen. Through his advocacy for the equality of men and women, girls started to receive rights over ancestral property along with male children. Considering the growth in the percentage of Indian population, there are State governments encouraging birth control now. Periyar confronted this problem even over fifty years ago. He advised married people to limit the birth of children so that both men and women can be able to contribute their society. In one of his meetings he even wondered why the scientists should not think of producing test tube babies.^[48]

Social reform and eradication of caste

Main article: Periyar E.V. Ramasamy and social reform

Main article: Periyar E. V. Ramasamy and the eradication of caste

Periyar wanted thinking people to realize that their society was far from perfect and that it is in urgent need of reform. He wanted the Government, the political parties and social workers to identify the evils in society and boldly adopt measures to remove them.^[61] Periyar's philosophy did not differentiate social and political service.^[62] According to him, the first duty of a government is to run the social organization efficiently, and that the philosophy of religion was to organize the social system. Periyar pointed out that while Christian and Islamic religions were fulfilling this role, the Hindu religion remained totally unsuitable for social progress. Conditions appeared to him such that the government was not for the people, but, in a "topsy-turvey" manner, the people were for the government. He attributed this situation to the state of the social system contrived for the advantage of a small group of people.^[62]

One of the areas of Periyar's focus was on the upliftment of rural communities. In a booklet called Village Uplift, Periyar plead for rural reform. It should be stressed in this context that rural India still forms the largest part of the Indian subcontinent in spite of the ongoing process of urbanization. Thus, the distinction between rural and urban has meant an economic and social degradation for the rural inhabitant. Periyar wanted to eradicate the concept of "village" as a discrimination word among places just as the concept outcast among social groups. Periyar advocated for a location where neither the name nor the situation or its conditions imply differences among people.^[63] He further advocated for the modernization of villages by providing public facilities such as schools, libraries, radio stations, roads, bus transport, and police stations.^[64]

Periyar felt that a small number of cunning people created caste distinctions in order to dominate over society. That was why he emphasized the view that we must first develop self-respect and learn to analyze propositions rationally. A self-respecting rationalist will readily realize that caste system has been stifling self-respect and therefore he will strive to get rid of this menace.^[65]

Periyar explained that the caste system in south India is, due to Indo-Aryan influence, linked with the arrival of Brahmins from the north. Ancient Tamil Nadu (part of Tamilakkam) had a different stratification of society in four or five regions (Tinai), determined by natural surroundings and adequate means of living.^[66] Periyar also mentions that birds, animals, and worms, which are considered to be devoid of rationalism do not create castes, or differences of high and low in their own species. But man considered to be a rational being, is suffering from these because of religion. He further explains that amongst dogs you do not have a Brahmin dog, or a Pariah (untouchable) dog. Among donkeys and monkeys we also do not find such things. But, amongst men there is such discrimination.^[67]

Ideals and criticisms

Periyar's political ideal was to nullify the effect of perceived Brahmin power in favour of a Shudra power. The basis of this strategy is the assumed truth of the Aryan Invasion Theory, which attempts to view the Indian demography along racial dimensions—the Aryan North and the Dravidian South. Thus, the political ideal was a mix of casteism and racism.

Periyar's opponents accused him of attacking Hinduism and the Brahmin community. But his was targeted against Brahminism and not Brahmins, and the manipulation of Hinduism and not Hinduism as a faith. But, there are no statements attributed to Periyar on any manipulations by other religions such as Buddhism, Christianity, or Islam.

Periyar was listed amongst the top 100 most influential people amongst Tamil society of the 20th century.^[9]

Tamil language and writing

Main article: Periyar E. V. Ramasamy and Tamil grammar

Periyar claimed that Tamil, Telugu, Malayalam, and Kannada came from the same tongue, or same mother language of Old Tamil. He explained that the Tamil language is called by four different names since it is spoken in four different Dravidian states,and thus she has four different names. Nevertheless, current understanding of Dravidian Languages contain statements contradicting such claims. For example, the currently known classification of Dravidian Languages provides the following distinct classes: Southern (including Tamil-Kannada (Malayalam) and Tulu); Central (including Telugu-Kui and Kolami-Parji); and, Northern (including Kurukh-Malto and Brahui). Additionally, statements on presence of evidence for linking Dravidian Languages and Indo-European Languages are available.

With relation to writing, Periyar stated that using the Tamil script about the arts which are useful to the people in their life and which foster knowledge, talent and courage, and propagating them among the masses, thereby will enlighten the people. Further, he explained that it will enrich the language, and thus it can be regarded as a zeal for Tamil.^[68] Periyar also stated that if words of North Indian origin (Sanskrit) are removed from Telugu, Kannada, and Malayalam all that will be left will only be Tamil. On the Brahmin usage of Tamil, he stated how the Tamil spoken by the Andrhas and the Malayalee peoples were far better than the Tamil spoken by the Brahmins. Periyar believed that Tamil language will make the Dravidian people unite under the banner of Tamil culture, and that it will make the Kannadigas, Andhras and the Malayalees be vigilant. With regards to a Dravidian alliance under a common unbrella language, Periyar stated that "a time will come for unity. This will go on till there is an end to the North Indian domination. We shall reclaim an independent sovereign state for us".^[69]

At the same time, Periyar was also known to have issued controversial remarks on Tamil language and Tamil people from time to time. On one occasion, he referred to Tamil people as "barbarians"^[70] and Tamil language as the "language of barbarians".^{[49][70][71][72][73]} However, Anita Diehl explains that Periyar made these remarks on Tamil because it had no respective feminine verbal forms.^[26]

Periyar's ideas on Tamil alphabet reforms and his reasons were for the following such as the vowel 'ஈ' (i), having a cursive and looped representation of the short form, 'இ' (I). In stone inscriptions of 400 or 500 years ago, many Tamil letters are found in other shapes. As a matter of necessity and advantage to cope with the printing technology, Periyar thought that it was sensible to change a few letters, reduce the number of letters, and alter a few signs. He further explained that the older and the more divine a language and its letters were said to be, they need reform. Because of changes brought about by means of modern transport and international contact, and happenings that have attracted words and products from many countries, foreign words and their pronunciations have been assimilated into Tamil quite easily. Just as a few compound characters have separate signs to indicate their length as in ' கா ' , ' கே ' (kA: , kE:), Periyar argued why should not other compound characters like ' கி ' , ' கீ ' , 'கு ' , ' கூ ' (kI, ki:,kU, ku:) (indicated integrally as of now), also have separate signs. Further, changing the shape of letters, creating new symbols and adding new letters and similarly, dropping those that are redundant, were quite essential according to Periyar. Thus, the glory and excellence of a language and its script depend on how easily they can be understood or learned and on nothing else" ^[26]

Thoughts on Thirukkural

Main article: Thirukkural

Periyar hailed the Thirukkural as a valuable scripture which contained many scientific and philosophical truths. He also praised the secular nature of the work. Periyar praised Thiruvalluvar for his description of God as a formless entity with all positive attributes. He also suggested that one who reads the Thirukkural will became a Self-respecter absorbing knowledge in politics, society, and economics. Though certain items in this ancient book of ethics may not relate to today, Periyar explained that it permits such changes for today's society.^[74]

On caste, he showed that the Kural illustrates how Vedic laws of Manu was against the Sudras and other communities of the Dravidian race. On the other hand, Periyar opined that the ethics from the Kural was comparable to the Christian Bible. The Dravidar Kazhagam adopted the Thirukkural and advocated that Thiruvalluvar's Kural alone was enough to educate the people of the country.^[74] One of Periyar's quotes on the Thirukkural from Veeramani's Collected Works of Periyar was "when Dravida Nadu (Dravidistan) was a victim to Indo-Aryan deceit, Thirukkural was written by a great Dravidian Thiruvalluvar to free the Dravidians".^[74]

Self-Determination of Dravidistan

Main article: Dravidistan

Periyar with Muhammad Ali Jinnah and B. R. Ambedkar

The Dravidian-Aryan conflict was believed to be a continuous historical phenomenon that started when the Aryans first set their foot in the Dravidian lands. Even a decade before the idea of separation appeared, Periyar stated that, "as long as Aryan religion, Indo-Aryan domination, propagation of Aryan Vedas and Aryan "Varnashrama" existed, there was need for a "Dravidian Progressive Movement" and a "Self-Respect Movement".^[75] Periyar became very concerned about the growing north Indian domination over the south which appeared to him no different from foreign domination. He wanted to secure the fruits of labor of the Dravidians to the Dravidians, and lamented that fields such as political, economic, industrial, social, art, and spiritual were dominated by the north for the benefit of the north Indians. Thus, with the approach of independence from Britain, this fear that North India would take the place of Britain to dominate south India became more and more intense.^[76]

Periyar was clear about the concept of a separate multi-linguistic nation, comprising of Tamil, Telugu, Malayalam and Kannada areas, that is roughly corresponding to the then existing Madras Presidency with adjoining areas into a federation guaranteeing protection of minorities, including religious, linguistic, and cultural freedom of the people. A separatist conference was held in June 1940 at Kanchipuram when Periyar released the map of the proposed Dravida Nadu, but failed to get British approval. On the contrary, Periyar received sympathy and support from people such as Bhimrao Ramji Ambedkar and Muhammad Ali Jinnah for his views on the Congress, and for his opposition to Hindi. They then decided to convene a movement to resist the Congress.^[75][77]

The concept of Dravida Nadu was later modified down to Tamil Nadu^[78] This led to a proposal of a union of the Tamil people of not only South India but including those of Ceylon as well.^[79] In 1953, Periyar helped to preserve Madras as the capital of Tamil Nadu, which later was the name he substituted for the more general Dravida Nadu.^[80] In 1955 Periyar threatened to burn the national flag, but on Chief Minister Kamaraj's pledge that Hindi should not be compulsory he postponed the action.^[26] In his speech of 1957 called Suthantara Tamil Nadu En? (Why an independent Tamil Nadu?), he criticized the Central Government of India inducing thousands of Tamilians to burn the constitution of India. The reason for this action was that Periyar held the Government responsible for maintaining the caste system. After stating reasons for separation and turning down opinions against it he closed his speech with a "war cry" to join and burn the map of India on June 5. Periyar was sentenced to six months imprisonment for burning the Indian constitution.^[81]

Advocacy of such a nation became illegal when separatist demands were banned by law in 1957. Regardless of these measures, a Dravida Nadu Separation Day was observed on September 17, 1960 resulting in numerous arrests.^[82] However, Periyar resumed his campaign in 1968. He wrote an editorial on 'Tamil Nadu for Tamilians' in which he stated, that by nationalism only Brahmins had prospered and nationalism had been developed to abolish the rights of Tamils. He advocated that there was need to establish a Tamil Nadu Freedom Organization and that it was necessary to work towards it.^[83]

Anti-Brahmanism vs. Anti-Brahmin

Periyar was a radical advocate of anti-Brahmanism. His anti-brahmanism was evident from his comments to his followers that if they encountered a Brahmin and a snake on the road they should kill the Brahmin first.^[84] He also used violent and vulgar language in his writings against Hindu gods.^[85]

In 1920 when the Justice Party came to power, Brahmins occupied about 70 percent^[10][86] of the high level posts in government. After reservation was introduced by the Justice Party, it reversed this trend, allowing non-brahmins to rise in the government of the Madras Presidency.^[86] Periyar, through the Justice Party, advocated against the imbalance of the domination of Brahmins who constituted only 3 percent^[10][87] of the Population over Government jobs, judiciary and the Madras University.^[87] His Self-Respect Movement espoused rationalism and atheism and the movement had currents of anti-Brahminism.^[88] Furthermore, Periyar stated that:

"Our Dravidian movement does not exist against the Brahmins or the Banias (a North Indian merchant caste). If anyone thinks so, I would only pity him. But we will not tolerate the ways in which Brahminism and the Bandiaism is degrading Dravidanadu. Whatever support they may have from the government, neither myself nor my movement will be of cowardice".^[89][90]

However, at the same time, Periyar has also advocated the destruction of Brahmins.

"Only if the Brahmin is destroyed, caste will be destroyed. The Brahmin is a snake entangled in our feet. He will bite. If you take off your leg, that's all. Don't leave. Brahmin is not able to dominate because power is in the hands of the Tamilian^[91]

Periyar also criticized Subramanya Bharathi in the journal Ticutar for portraying Mother Tamil as a sister of Sanskrit in his poems:

"They say Bharati is an immortal poet.…Even if a rat dies in an akrakāram, they would declare it to be immortal.…All of Tamilnadu praises him. Why should this be so? Supposedly because he sang fulsome praises of Tamil and Tamilnadu. What else could he sing? His own mother tongue, Sanskrit, has been dead for years. What other language did he know? He cannot sing in Sanskrit.…He says Tamilnadu is the land of Aryas."^[92]

Despite Periyar's views on Anti-Brahminism,several Brahmins today,notably Actor Kamal Hassan^[93] are Periyar followers.

Comparisons with Gandhi

In the Vaikom Satyagraha of 1924, Periyar and Gandhi both cooperated and confronted each other in socio-political action. Periyar and his followers emphasized the difference in point of view between Gandhi and himself on the social issues, such as fighting the Untouchability Laws and eradication of the caste system.

According to the booklet Gandhi and Periyar Periyar wrote in his paper Kudi Arasu, in 1925, reporting on the fact that Gandhi was ousted from the Mahasabha, because he opposed resolutions for the maintaining of caste and Untouchability Laws which would spoil his efforts to bring about Hindu-Muslim unity. From this Gandhi learned the need of pleasing the Brahmins if anything was to be achieved.^[94]

Peiryar in his references to Gandhi used opportunities to present Gandhi as on principle serving the interests of the Brahmins. in 1927, Periyar and Gandhi met at Bangalore to discuss this matter. The main difference between them came out when Periyar stood for the total eradication of Hinduism to which Gandhi objected saying that Hinduism is not fixed in doctrines but can be changed. In the Kudi Arasu, Periyar explained that:

"With all his good qualities, Gandhi did not bring the people forward from foolish and evil ways. His murderer was an educated man. Therefore nobody can say this is a time of high culture. If you eat poison you will die. If electricity hits the body you will die. If you oppose the Brahmin you will die. Gandhi did not advocate the eradication of Varnasrama Dharma structure but sees in it a task for the humanization of society and social change possible within its structure. The consequence of this would be continued high-caste leadership. Gandhi adapted Brahmins to social change without depriving them of their leadership".^[94]

Thus, Gandhi did not advocate the eradication of the Varnasrama Dharma structure but saw in it a task for the humanization of society and social change possible within its structure. The consequence of this would be continued high-caste leadership. Gandhi accepted karma in the sense that "the Untouchables reap the reward of their karma,^[94] but was against discrimination against them using the revaluing term Harijans. As shown in the negotiations at Vaikom his methods of abolishing discrimination were: to stress on the orthodox inhumane treatment of Untouchables; to secure voluntary lifting of the ban by changing the hearts of caste Hindus; and to work within a Hindu framework of ideas.^[94]

On the Temple Entry issue Gandhi never advocated the opening of Garbha Griha to Harijans in consequence of his Hindu belief. These sources which can be labelled "pro-Periyar" with the exception of M. Mahar and D.S. Sharma, clearly show that Periyar and his followers emphasized that Periyar was the real fighter for the removal of Untouchability and the true uplift of Hairjans, whereas Gandhi was not. This did not prevent Periyar from having faith in Gandhi on certain matters.^[94]

Religion and atheism

Main article: Periyar E. V. Ramasamy and religion

Periyar was generally regarded as a pragmatic propagandist who attacked the evils of religious influence on society, mainly what he regarded as Brahmin domination. At a young age, he felt that some people used religion only as a mask to deceive innocent people and considered it as his life's mission to warn people against superstitions and priests.^[25] Anita Diehl explains that Periyar cannot be called an atheist philosopher. Periyar, however, qualified for the definition of what the term 'atheist' implies in his address on philosophy. He repudiated the term as without real sense: "…the talk of the atheist should be considered thoughtless and erroneous. The thing I call god... that makes all people equal and free, the god that does not stop free thinking and research, the god that does not ask for money, flattery and temples can certainly be an object of worship. For saying this much I have been called an atheist, a term that has no meaning".^[26]

Anita Diehl explains that Periyar was against incompatibility of faith with social equality and not religion itself.^[95] In a book on revolution published in 1961, Periyar stated, "be of help to people. Do not use treachery or deceit. Speak the truth and do not cheat. That indeed is service to God".^[96]

On Hinduism, Periyar believed that it was a religion with no distinctive sacred book (bhawad gita), or origins, but to be an imaginary faith preaching the "superiority" of the Brahmins, the inferiority of the Shudras, and the untouchability of the Dalits (Panchamas).^[38] Maria Misra, a lecturer at Oxford University, compares him to the philosophes, by stating, "his contemptuous attitude to the baleful influence of Hinduism in Indian public life is strikingly akin to the anti-Catholic diatribes of the enlightenment philosophes".^[97] In 1955, Periyar was arrested for his public agitation of burning the pictures of Rama at public places, as a symbolic protest against the Indo-Aryan domination and degradation of the Dravidian leadership according to the Ramayana epic.^[98] Periyar also shoed the images of Krishna and Rama, stating that they were Aryan gods that considered the Dravidian Shudras to be "sons of prostitutes".^[99]

Periyar openly suggested to those who were marginalized within the Hindu communities to consider converting to other faiths such as Islam, Christianity, or Buddhism. On Islam, he stated how it was good for abolishing the disgrace in human relationship, based on one of his speeches to railway employees at Tiruchirapalli in 1947. Periyar also commended Islam for its belief in one invisible and formless God; proclamation of equal rights for men and women; and advocating of social unity.^[100]

At the rally in Tiruchi, Periyar said:

"Muslims are following the ancient philosophies of the Dravidians. The Arabic word for Dravidian religion is Islam. When Brahmanism was imposed in this country, it was Mohammad Nabi who opposed it, by instilling the Dravidian religion's policies as Islam in the minds of the people"^[101]

Periyar viewed Christianity similar to the monotheistic faith of Islam. He explained that their faith says that there can be only one God which has no name or shape. Periyar took an interest in Rev. Martin Luther, where both he an this followers wanted to liken him and his role to that of the European reformer. Thus, Christian views such as that of Ram Mohan Roy's The Precepts of Jesus has had at least an indirect influence on Periyar.^[102]

Apart from Islam and Christianity, Periyar also found in Buddhism a basis for his philosophy though he did not accept that religion. It was again an alternative in the search for self-respect and the object was to get liberation from the discrimination of Hinduism.^[103] Through Periyar's movement Temple Entry Acts of 1924, 1931, and up to 1950 were created for the non-Brahmins. Another accomplishment took place during the 1970s when Tamil replaced Sanskrit as the Temple language in Tamil Nadu, while Dalits were finally eligible for priesthood.^[26]

Controversies

Comments on Brahmins,Dalits and Religious Minorities

However, Dalit intellectual Ravikumar claims that Periyar was not much of a supporter of the minorities. He cites Periyar's sayings from the book "Periyar E V R Sinthanaigal" by Anaimuthu in support of this claim

We feared the Brahmin, and yielded extra space to Muslims. We are facing the consequences today. It's like that proverb: Fearing the dung, we have stepped on shit. If sahibs (meaning Muslims) get proportionate representation and the Scheduled Castes get representation in jobs and education and if the rest of the slots are monopolised by Brahmins, O Shudra, what will be your future^[104][105]

These comments, along with other controversial comments allegedly made by Periyar, were also perceived as anti-Dalit by a section of the intelligensia and were the subject of a book "'E V Ramasamy Naickarin Marupakkam" or "The other side of E V Ramasamy Naicker" written by M. Venkatesan.^[73] However, Dalit leader and founder of Puthiya Tamizhagam K. Krishnasamy praises Periyar and credits him for administering justice to Dalits during the 1957 Ramnad riots.^[106] His views are echoed by Punitha Pandian of Dalit Murasu.^[106]

In 1954, Periyar controversially referred to Tamil Nadu's Christians and Muslims as non-Tamils.^[105]

Factionism in the Justice Party

See also: Justice Party (India)

In 1930,when B.Munuswamy Naidu became the Chief Minister of Madras Presidency,he endorsed the inclusion of Brahmins in the Justice Party saying:

So long as we exclude one community, we cannot as a political speak on behalf of or claim to represent all the people of our presidency. If, as we hope, provincial autonomy is given to the provinces as a result of the reforms that may be granted, it should be essential that our Federation should be in a position to claim to be a truly representative body of all communities. What objection can there be to admit such Brahmins as are willing to subscribe to the aims and objects of our Federation? It may be that the Brahmins may not join even if the ban is removed. But surely our Federation will not thereafter be open to objection on the ground that it is an exclusive organization.^[107]

Though certain members supported the resolution,a faction in the Justice Party known as the "Ginger Group" opposed the resolution and eventually voted it down.Periyar who was then an observer in the Justice Party criticised Munuswamy Naidu saying:

At a time when non-Brahmins in other parties were gradually coming over to the Justice Party, being fed up with the Brahmin's methods and ways of dealing with political questions, it was nothing short of folly to think of admitting him into the ranks of the Justice Party.^[107]

This factionism continued till 1932 when Munuswamy Naidu stepped down as the Chief Minister of Madras and the Raja of Bobbili became the chief minister.^[107]

Violence by Periyar's followers

In response to Hindu processions during Ganesha Chathurthi and Ram Navami, Periyar led processions which slippered and broke idols of Rama, Lakshmana and Pillaiyar.^[108] Though Periyar claimed to follow peaceful means of protest, nevertheless, these processions often caused violent clashes between Periyar's followers and theists, represented in modern times by right-wing organisations as Hindu Munnani and Hindu Makkal Katchi.^[108] From time to time, activists of the Dravidar Kazhagam have also launched physical attacks on Brahmins.^[108] Tempers reached a boiling point when a member of the Dravidar Kazhagam tried to assassinate Rajagopalachari.^[109] The attack was, however, unsuccessful and was severely condemned by Periyar who prohibited the usage of violence.^[109]

On December 7, 2006, a statue of Periyar opposite the Ranganathaswamy temple at Srirangam was defaced by activists of the Hindu Makkal Katchi.^[110][111] Supporters of Periyar retaliated with violence against Hindu mutts and temples.^[108][112] Petrol bombs were allegedly hurled and devotees attacked at Ayodhya Mandapam, a Hindu religious congregational centre in West Mambalam, by members of Thanthai Periyar Dravidar Kazhagam, a splinter group of the Dravidar Kazhagam.^{[108][111][112]}

Followers and influence

MGR paying respects to Periyar's mortal remains

After the death of Periyar in 1973, conferences were held throughout Tamil Nadu for a week in January 1974. The same year Periyar's wife, Maniyammai, the new head of the Dravidar Kazhagam, set fire to the effigies of 'Rama', 'Sita' and 'Lakshmana' at Periyar Thidal, Madras. This was a retaliation to the Ramaleela celebrations where effigies of 'Ravana', 'Kumbakarna' and 'Indrajit' were burnt in New Delhi. For this act she was imprisoned. During the 1974 May Day meetings held at different places in Tamil Nadu, a resolution urging the Government to preserve 80 percent^[10] of jobs for Tamils was passed. Soon after this, a camp was held at Periyar Mansion in Tiruchirapalli to train young men and women to spread the ideals of the Dravidar Kazhagam in rural areas.^[10]

On Periyar's Birthday of September 17, 1974, Periyar's Rationalist Library and Research Library and Research Institute was opened by Tamil Nadu Chief Minister M. Karunanidhi. This library contained Periyar's rationalist works, the manuscripts of Periyar and his recorded speeches.^[65] Also during the same year Periyar's ancestral home in Erode, was dedicated as a commemoration building. On February 20, 1977, the opening function of Periyar Building in Madras was held. At the meeting which the Managing Committee of the Dravidar Kazhagam held, there on that day, it was decided to support the candidates belonging to the Najata Party, the Dravida Munnetra Kazhagam (DMK), and the Marxist Party during the General Elections.^[10]

On March 16, 1978, Maniyammai died. The Managing Committee of the Dravidar Kazhagam elected K. Veeramani as General Secretary of the Dravidar Kazhagam on March 17, 1978. From then on, the Periyar-Maniyammai Educational and Charitable Society started the Periyar Centenary Women's Polytechnic at Thanjavur on September 21, 1980. On May 8, 1982, the College for Correspondence Education was started under the auspices of the Periyar Rationalist Propaganda Organization.^[10]

Over the years, Periyar's influence had an impact on Tamil Nadus political party heads such as former Chief Minister C.N. Annadurai^[9] and present Chief Minister M. Karunanidhi^[113] of the Dravida Munnetra Kazhagam' (DMK), V. Gopalswamy^[114][115] founder of the Marumalarchi Dravida Munnetra Kazhagam (MDMK), S. Ramadoss^[116] founder of the Pattali Makkal Katchi (PMK), Thol. Thirumavalavan, founder of the Dalit Panthers of India (DPI), and Dravidar Kazhagam's K. Veeramani.^[117] Other political figures influenced by Periyar were former Congress minister K. Kamaraj,^[9] former Chief Minister of Uttar Pradesh Mayawati.^[118] Periyar's life and teachings have also influenced writers and poets such as Kavignar Inkulab, and Bharathidasan ^[119] including actors such as Kamal Hassan^[93] and Sathyaraj.^[120] Noted Tamil Comedian N. S. Krishnan was a close friend and follower of Periyar.^[121][122]W. P. A. Soundarapandian Nadar was a close confidant of Periyar and encouraged Nadars to be a part of the Self-Respect Movement.^[123][124]

In popular culture

Main article: Periyar (film)

Sathyaraj and Khushboo Sundar starred in a government-sponsored film on Periyar E. V. Ramaswami released in 2007. Directed by Gnana Rajasekaran, the film was screened in Malayisa on May 1, 2007 and was screened at the Goa International Film Festival in November that year.^[125] The president of the Dravidar Kazhagam, K. Veeramani, said there were plans to dub the film in Hindi and other foreign languages, including French.^[126]Sathyaraj will be respiring his role as Periyar in the film Kalavadiya Pozhudugal directed by Thangar Bachan which will release in late 2010.^[127][128]

Notes

1. ^ ^{a b c d e f g h i} "About Periyar: A Biographical Sketch from 1879 to 1909". Dravidar Kazhagam. http://www.periyar.org/html/ap_bios_eng1.asp. Retrieved 2008-09-06. 
2. ^ Mehta, Vrajendra Raj; Thomas Pantham (2006). Political Ideas in Modern India: thematic explorations. Sage Publications: Thousand Oaks. p. 48. ISBN 9780761934202. http://books.google.com/?id=KJejtAaonsEC&pg=PA48&lpg=PA48&dq=%22Self-respect+movement%22. 
3. ^ Arora, N.D.; S.S. Awasthy (2007). Political Theory and Political Thought. Har-Anand Publications: New Delhi. pp. 425. ISBN 9788124111642. http://books.google.com/?id=szBpnYfmH0cC&pg=PA425&lpg=PA425&dq=%22Self-respect+movement%22. 
4. ^ Thakurta, Paranjoy Guha; Shankar Raghuraman (2004). A Time of Coalitions: Divided We Stand, Sage Publications: New Delhi, p. 230.
5. ^ ^{a b} Arooran, K. Nambi (1980). Tamil renaissance and Dravidian nationalism, 1905-1944. p. 152. 
6. ^ Vicuvanātan, Ī. Ca (1983). The political career of E.V. Ramasami Naicker: a study in the politics of Tamil Nadu, 1920-1949. p. 23. 
7. ^ ,a Merchant Caste of Telugu Ancestry who descended from the migrant commanders of Vijayanagar Empire
8. ^ ^{a b} Gopalakrishnan, M.D. (1991) Periyar: Father of the Tamil race, Chennai. Emerald Publishers, p. 3.
9. ^ ^{a b c d e f} "One Hundred Tamils of the 20th Century - Periyar E. V. Ramaswamy". TamilNation.org. http://www.tamilnation.org/hundredtamils/periyar.htm. Retrieved 2009-01-17. ^{[dead link]}
10. ^ ^{a b c d e f g} Gopalakrishnan, Periyar: Father of the Tamil race, pp. 50 & 52.
11. ^ ^{a b} "Biography of Periyar E.V. Ramasami (1879-1973)". Barathidasan University. http://www.evrperiyar-bdu.org/biography.htm. Retrieved 2008-09-06. 
12. ^ ^{a b} Kandasamy, W.B. Vansantha; Florentin Smarandache; K. Kandasamy (2005). Fuzzy and Neutrosopohc Analysis of Periyar's Views on Untouchability. HEXIS: Phoenix. p. 106. ISBN 9781931233002. http://books.google.com/?id=hgb-MKcsSR0C&printsec=frontcover&dq=Fuzzy+and+neutrosophic+analysis+of+Periyar%27s+views+on+untouchability#PPA106,M1. 
13. ^ ^{a b c d e} Saraswathi. Towards Self-Respect, p. 54.
14. ^ ^{a b} Kandasamy, (2005-12-01). Fuzzy and Neutrosopohc Analysis of Periyar's Views on Untouchability. American Research Press. p. 109. ISBN 9781931233002. http://books.google.com/?id=hgb-MKcsSR0C&printsec=frontcover&dq=Fuzzy+and+neutrosophic+analysis+of+Periyar%27s+views+on+untouchability#PPA109,M1. 
15. ^ ^{a b c d e} Pandian, J., (1987).Caste, Nationalism, and Ethnicity. Popular Prakashan Private Ltd.: Bombay, p. 64.
16. ^ Chatterjee, Debi, [January 1981](2004) Up Against Caste: Comparative study of Ambedkar and Periyar. Rawat Publications: Chennai , p. 42.
17. ^ Kandasamy, (2005-12-01). Fuzzy and Neutrosopohc Analysis of Periyar's Views on Untouchability. American Research Press. p. 104. ISBN 9781931233002. http://books.google.com/?id=hgb-MKcsSR0C&printsec=frontcover&dq=Fuzzy+and+neutrosophic+analysis+of+Periyar%27s+views+on+untouchability#PPA104,M1. 
18. ^ ^{a b} Journal of Indian history, Volume 54, By University of Allahabad, P.175
19. ^ Saraswathi, S. (2004) Towards Self-Respect. Institute of South Indian Studies, p. 6.
20. ^ http://books.google.com/books?id=WWEk1p_b5YUC&pg=PA150&dq
21. ^ http://books.google.com/books?id=7ENOnADOlncC&pg=PA92&dq
22. ^ "About Periyar: Revolutionary Sayings". Dravidar Kazhagam. http://www.periyar.org/html/ap_sayings_eng.asp. Retrieved 2008-11-30. 
23. ^ He has declared himself as a Kannadiga in many of his meetings. An excrept from one of his meetings: "Many people say I am not a Tamilian myself. They are saying this because my mother tongue is Kannada. Many think that I am a Telugu Nayudu.The truth is that I am a Kannadiga from the Balija Nayudu caste. "Periyar E.V.R's speeches, Dravidar Kazhakam publication, 1990, Chennai
24. ^ While explaining why he chose to rename the Justice Party as Dravida Kazhagam in 1944, he said in the Salem party conference "Kannappar is a Telugu, I am a Kannadiga and Annadurai is Tamil. While i am open to calling myself a Tamil, other Kannidagas won't.Thus the name "Dravida Kazhagam"."Periyar E.V.R's speeches, Dravidar Kazhakam publication, 1990, Chennai
25. ^ ^{a b} Veeramani, K. (1992) Periyar on Women's Rights. Emerald Publishers: Madras, Introduction - xi.
26. ^ ^{a b c d e f g} Anita Diehl.(1977). E. V. Ramaswami - Periyar: A study of the influence of a personality in contemporary South India, Scandinavian University Books: Sweden. ISBN 91-24-27645-6.
27. ^ ^{a b} Diehl, Anita (1977). E. V. Ramaswami - Periyar: A study of the influence of a personality in contemporary South India. Scandinavian University Books: Sweden. ISBN 91-24-27645-6.. 
28. ^ Gopalakrishnan, Periyar: Father of the Tamil race, pp. 14-17.
29. ^ Deihl, Anita, "E.V. Ramasamy Naicker-Periyar", pp. 22-24
30. ^ Kent, David. "Periyar". ACA. http://www.atheist-community.org/library/articles/read.php?id=710. Retrieved 2007-06-21. 
31. ^ Ravikumar (March 2, 2006). "Re-reading Periyar". Countercurrents. http://www.countercurrents.org/dalit-ravikumar020306.htm. 
32. ^ Diehl, Anita (1977). E. V. Ramaswami - Periyar: A study of the influence of a personality in contemporary South India. Scandinavian University Books: Sweden. ISBN 91-24-27645-6.. pp. 77 & 78. 
33. ^ Saraswathi, S. Towards Self-Respect, p. 4.
34. ^ Saraswathi, S. Towards Self-Respect, p. 19.
35. ^ Anita Diehl.(1977). E. V. Ramaswami - Periyar: A study of the influence of a personality in contemporary South India, Scandinavian University Books: Sweden. P.69.
36. ^ Chatterjee, Up Against Caste: Comparative study of Ambedkar and Periyar, p. 40.
37. ^ Nalankilli, Thanjai (1 January 2003). A Chronology of Anti-Hindi Agitations "A Chronology of Anti-Hindi Agitations in Tamil Nadu". Anti-Hindi Agitation: 1938-1964. Tamil Tribune. http://www.geocities.com/tamiltribune/03/0101.html A Chronology of Anti-Hindi Agitations. Retrieved 2007-12-30. 
38. ^ ^{a b c} Saraswathi, S. Towards Self-Respect, pp. 118 & 119.
39. ^ Saraswathi. Towards Self-Respect, p. 88.
40. ^ Saraswathi. Towards Self-Respect, p. 88 & 89.
41. ^ Anita Diehl.(1977). E. V. Ramaswami - Periyar: A study of the influence of a personality in contemporary South India, Scandinavian University Books: Sweden. P.79.
42. ^ ^{a b} Pandian, Caste, Nationalism, and Ethnicity, p. 62.
43. ^ International Tamil Language Foundation, (2000).Tirukkural/ The Handbok of Tamil Culture and Heritage. ITLF: Chicago, p. 1346.
44. ^ Anita Diehl.(1977). E. V. Ramaswami - Periyar: A study of the influence of a personality in contemporary South India, Scandinavian University Books: Sweden. P.29.
45. ^ Geetha, V. and S.V. Rajadurai, (1987).Towards a Non-Brahmin Millenium: From Iyothee Thass to Periyar. M. Sen for SAMYA: Calcutta, p. 481.
46. ^ ^{a b} Richman, Paula (1991). The Diversity of a Narrative Tradition in South Asia, Chapter 9: E. V. Ramasami's Reading of the Ramayana. University of California. http://www.escholarship.org/editions/view?docId=ft3j49n8h7&chunk.id=d0e9800&toc.depth=1&toc.id=d0e9800&brand=eschol. 
47. ^ ^{a b c d} Gopalakrishnan, Periyar: Father of the Tamil race, pp. 59 & 60.
48. ^ ^{a b c d} Gopalakrishnan, Periyar: Father of the Tamil race, pp. 45-49.
49. ^ ^{a b} S. Ramaswamy, Cho. "E.V. Ramaswami Naicker and C.N. Annadurai". India Today: 100 people of the millenium. http://www.india-today.com/itoday/millennium/100people/durai.html. Retrieved 2008-10-27. 
50. ^ ^{a b} Veeramani, Collected Works of Periyar, p. 511.
51. ^ ^{a b c} Veeramani, Collected Works of Periyar, p. 504.
52. ^ Saraswathi, S. Towards Self-Respect, p. 2.
53. ^ Gopalakrishnan, Periyar: Father of the Tamil race, p. 70.
54. ^ Veeramani, K., Periyar on Women's Rights, p. 22.
55. ^ Veeramani, K., Periyar on Women's Rights, p. 37.
56. ^ Veeramani, K., Periyar on Women's Rights, p. 65.
57. ^ ^{a b} Veeramani, K., Periyar on Women's Rights, p. 50.
58. ^ ^{a b} Veeramani, K., Periyar on Women's Rights, p. 41
59. ^ Gopalakrishnan, Periyar: Father of the Tamil race, p. 32.
60. ^ Veeramani, K., Periyar on Women's Rights, p. 45.
61. ^ Gopalakrishnan, Periyar: Father of the Tamil race, p. 66.
62. ^ ^{a b} Saraswathi. Towards Self-Respect, pp. 164 & 165.
63. ^ Anita Diehl.(1977). E. V. Ramaswami - Periyar: A study of the influence of a personality in contemporary South India, Scandinavian University Books: Sweden. P.68.
64. ^ Saraswathi. Towards Self-Respect, p. 193.
65. ^ ^{a b} Gopalakrishnan, Periyar: Father of the Tamil race, pp. 60 & 61.
66. ^ Anita Diehl.(1977). E. V. Ramaswami - Periyar: A study of the influence of a personality in contemporary South India, Scandinavian University Books: Sweden. P.61.
67. ^ Veeramani, Collected Works of Periyar, pp. 72 & 73.
68. ^ Veeramani, Collected Works of Periyar, pp. 550-552.
69. ^ Veeramani, [January 1981](2005) Collected Works of Periyar E.V.R., Third Edition, Chennai. The Periyar Self-Respect Propaganda Institution, p. 503.
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73. ^ ^{a b} "Periyar's Otherside". thanthaiperiyar.org. http://www.thanthaiperiyar.org/special-pages/periyar-otherside/. 
74. ^ ^{a b c} Veeramani, Collected Works of Periyar, pp. 505-508.
75. ^ ^{a b} Saraswathi. Towards Self-Respect, pp. 89 & 90.
76. ^ Saraswathi. Towards Self-Respect, p. 95.
77. ^ Dirks, Nicholas B. (2001). Castes of Mind: Colonialism and the Making of Modern India. Princeton University Press. pp. 263. ISBN 9780691088952. http://books.google.com/?id=lekITKy2rd4C&dq=Castes+of+Mind++By+Nicholas+B.+Dirks&printsec=frontcover. 
78. ^ Saraswathi. Towards Self-Respect, p. 98.
79. ^ Ghurye, G.S., (1961). Caste, Class, and Occupation. Popular Book Depot: Bombay, p. 318.
80. ^ Anita Diehl.(1977). E. V. Ramaswami - Periyar: A study of the influence of a personality in contemporary South India, Scandinavian University Books: Sweden, p.76.
81. ^ Diehl, Anita (1977). E. V. Ramaswami - Periyar: A study of the influence of a personality in contemporary South India. Scandinavian University Books: Sweden. ISBN 91-24-27645-6.. p. 30. 
82. ^ Bhaskaran, R., (1967). Sociology of Politics: Tradition of politics in India. Asia Publishing House: New York, p. 48.
83. ^ Saraswathi. Towards Self-Respect, p. 9.
84. ^ Misra, Maria, Vishnu's Crowded Temple: India since the great rebellion, p. 292.
85. ^ Dirks, Nicholas B. (2001). Castes of Mind: Colonialism and the Making of Modern India. Princeton University Press. pp. 262. ISBN 9780691088952. http://books.google.com/?id=lekITKy2rd4C&dq=Castes+of+Mind++By+Nicholas+B.+Dirks&printsec=frontcover. 
86. ^ ^{a b} "Superiority in Numbers". Tehelka - The People's Paper. 2006. http://www.tehelka.com/story_main17.asp?filename=Ne042206superiority.asp. Retrieved 2008-08-06. 
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89. ^ Veeramani, Collected Works of Periyar, p. 495.
90. ^ Rajasekharan, Gnana (April 30, 2007). "'Periyar was against Brahminism, not Brahmins'". Rediff News. http://www.rediff.com/news/2007/apr/30inter.htm. Retrieved 2008-12-16. 
91. ^ Viduthalai. July 30, 1957. 
92. ^ Ramaswamy, Sumathi (1997). Passions of the Tongue:Language Devotion in Tamil Nadu, 1891-1970. University of California. http://escholarship.org/editions/view?docId=ft5199n9v7&chunk.id=s1.5.24&toc.depth=1&toc.id=ch5&brand=ucpress. 
93. ^ ^{a b} Indiaglitz (December 25, 2006). "'Periyar' Audio Launch". indiaglitz. http://www.indiaglitz.com/channels/tamil/gallery/events/11200.html. Retrieved 2008-12-16. 
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95. ^ Diehl, Anita (1977). E. V. Ramaswami - Periyar: A study of the influence of a personality in contemporary South India. Scandinavian University Books: Sweden. ISBN 91-24-27645-6.. p. 16. 
96. ^ Diehl, Anita (1977). E. V. Ramaswami - Periyar: A study of the influence of a personality in contemporary South India. Scandinavian University Books: Sweden. ISBN 91-24-27645-6.. p. 58. 
97. ^ Misra, Maria, Vishnu's crowded temple, India since the great rebellion, p. 181.
98. ^ "About Periyar: A Biographical Sketch From 1950 to 1972". Dravidar Kazhagam. http://www.periyar.org/html/ap_bios_eng4.asp. Retrieved 2008-11-30. 
99. ^ Veeramani, Collected Works of Periyar, pp. 218 & 219.
100. ^ Diehl, Anita (1977). E. V. Ramaswami - Periyar: A study of the influence of a personality in contemporary South India. Scandinavian University Books: Sweden. ISBN 91-24-27645-6.. p. 52. 
101. ^ More, J. B. Prashant (2004). Muslim Identity, Print Culture, and the Dravidian Factor in Tamil Nadu. Orient Blackswan. pp. 164. ISBN 8125026320, ISBN 9788125026327. 
102. ^ Anita Diehl.(1977). E. V. Ramaswami - Periyar: A study of the influence of a personality in contemporary South India, Scandinavian University Books: Sweden. P.92.
103. ^ Saraswathi. Towards Self-Respect, p. 125.
104. ^ Prasad, Chandrabhan (September 23, 2004). "The Periyar Legatees". Countercurrents.org. http://www.countercurrents.org/dalit-prasad230904.htm. 
105. ^ ^{a b} Ravikumar (March 12, 2003). "Questioning Periyar's legacy". Indian Express. http://www.indianexpress.com/oldstory.php?storyid=20003. 
106. ^ ^{a b} Vinoj Kumar, P. C. (September 17, 2004). "What if Periyar had not been born?". Sify. http://sify.com/news/politics/fullstory.php?id=13569138. 
107. ^ ^{a b c} encyclopedia of political parties page 166
108. ^ ^{a b c d e} "Hindus and their symbols targetted by louts: A day of shame for TN". News Today. December 9, 2006. http://newstodaynet.com/09dec/rf1.htm. 
109. ^ ^{a b} I. Rudolph, Lloyd; Suzanne Hoeber Rudolph (1969). The Modernity of Tradition: political development in India. University of Chicago Press. pp. 78. ISBN 0226731375. 
110. ^ "Periyar statue damaged at Srirangam, tension in town". The Hindu. December 8, 2006. http://www.hindu.com/2006/12/08/stories/2006120803210400.htm. 
111. ^ ^{a b} Venkatesh, M. R. (December 12, 2006). "Running out of steam". The Telegraph. http://www.telegraphindia.com/1061212/asp/opinion/story_7126248.asp. 
112. ^ ^{a b} "Tamil Nadu tense after more instances of vandalism". Indian Express. December 9, 2006. http://www.indianexpress.com/news/tamil-nadu-tense-after-more-instances-of-vandalism/18190/. 
113. ^ The Hindu (August 9, 2007). "Periyar's philosophy relevant even today: Karunanidhi". The Hindu. http://www.hinduonnet.com/2007/08/09/stories/2007080961180800.htm. Retrieved 2008-12-17. 
114. ^ "Marumalarchi Dravida Munnetra Kazhagam". Marumalarchi Dravida Munnetra Kazhagam. http://www.vaiko-mdmk.com/. Retrieved 2008-12-16. 
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116. ^ The Hindu (September 19, 2007). "Busts of Marx, Periyar, Ambedkar opened". The Hindu. http://www.hinduonnet.com/2007/09/19/stories/2007091953220300.htm. Retrieved 2008-12-17. 
117. ^ Veeramani, K. (1997). "International Convention for Solidarity with Eelam Tamils of Sri Lanka, 1997 - Nothing but, Genocide". TamilNation.org. http://www.tamilnation.org/conferences/India97/veeramani.htm. Retrieved 2008-12-17. ^{[dead link]}
118. ^ IANS (July 28, 2007). "Mayawati pursuing another dream - Periyar statue in Lucknow". DNA India. http://www.dnaindia.com/report.asp?NewsID=1112254. Retrieved 2008-12-16. 
119. ^ Anita Diehl.(1977). E. V. Ramaswami - Periyar: A study of the influence of a personality in contemporary South India, Scandinavian University Books: Sweden. P.81.
120. ^ Cine South (December 30, 2006). "Sathyaraj gets Periyar Award". Cine South. http://www.cinesouth.com/masala/hotnews/new/30122006-2.shtml. Retrieved 2008-12-17. 
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References

• Arora, N.D.; S.S. Awasthy, (2007). Political Theory and Political Thought. Har-Anand Publications: New Delhi. ISBN 81-24-11164-2.
• Bhaskaran, R., (1967). Sociology of Politics: Tradition of politics in India. Asia Publishing House: New York.
• Bandyopadhyaya, Sekhara, (2004). From Plassey to Partition: A history of modern India. Orient Longman: New Delhi. ISBN 9788125025962
• Chatterjee, Debi, [January 1981](2004) Up Against Caste: Comparative study of Ambedkar and Periyar. Rawat Publications: Chennai. ISBN 9788170338604
• Diehl, Anita, (1977). E. V. Ramaswami - Periyar: A study of the influence of a personality in contemporary South India. Scandinavian University Books: Sweden. ISBN 91-24-27645-6.
• Dirks, Nicholas B., (2001). Castes of Mind: Colonialism and the Making of Modern India. Princeton University Press: Princeton. ISBN 0691088950.
• Geetha, V.; S.V. Rajadurai, (1987). Towards a Non-Brahmin Millenium: From Iyothee Thass to Periyar. M. Sen for SAMYA: Calcutta, p. 481. ISBN 9788185604374.
• Gopalakrishnan, G.P., (1991). Periyar: Father of the Tamil race. Emerald Publishers: Chennai.
• Ghurye, G.S., (1961). Caste, Class, and Occupation. Popular Book Depot: Bombay.
• International Tamil Language Foundation, (2000).Tirukkural/ The Handbok of Tamil Culture and Heritage. ITLF: Chicago, p. 1346. ISBN 9780967621203
• Kandasamy, W.B. Vasantha; Florentin Smarandache; K. Kandasamy (2005). Fuzzy and Neutrosopohc Analysis of Periyar's Views on Untouchability. Hexis: Phoenix. ISBN 19-31-2330-04.
• Mehta, Vrajendra Raj; Thomas Pantham, (2006). Political Ideas in Modern India: thematic explorations. Sage Publications: Thousand Oaks. ISBN 07-61-93420-0.
• Misra, Maria, (2008). Vishnu's Crowded Temple: India since the great rebellion. New Haven: Yale University Press. ISBN 9780300137217
• Pandian, J., (1987).Caste, Nationalism, and Ethnicity. Popular Prakashan Private Ltd.: Bombay.
• Richman, Paula, (1991). Many Ramayanas: The Diversity of a Narrative Tradition in South Asia. University of California Press: Berkeley. ISBN 05-20-07281-2.
• Saraswathi, S. (2004) Towards Self-Respect. Institute of South Indian Studies: Madras.
• Thakurta, Paranjoy Guha; Shankar Raghuraman (2004). A Time of Coalitions: Divided We Stand. Sage Publications. New Delhi. ISBN 07-61-93237-2.
• Veeramani, Dr. K.(2005). Collected Works of Periyar E.V.R.. Third Edition. The Periyar Self-Respect Propaganda Institution: Chennai.
• Veeramani, Dr. K.(1992). Periyar on Women's Rights. Emerald Publishers: Chennai.

Further reading

• Bandistse, D.D., (2008). Humanist Thought in Contemporary India. B.R. Pub: New Delhi.
• Biswas, S.K., (1996). Pathos of Marxism in India. Orion Books: New Delhi.
• Chand, Mool, (1992). Bahujan and their Movement. Bahujan Publication Trust: New Delhi.
• Dirks,Nicholas B., (2001). Castes of mind : colonialism and the making of modern India. Princeton University Press: Princeton, New Jersey.
• Geetha, V., (1998). Periyar, Women and an Ethic of Citizenship. Sameeksha Trust: Bombay.
• Kothandaraman, Ponnusamy, (1995). Tamil Varalarril Tantai Periyar (Tamil). Pumpolil Veliyitu: Chennai.
• Mani, Braj Ranjan, (2005). Debrahmanising History: Dominance and Resistance in Indian Society. Manohar: New Delhi.
• Mission Prakashan, (2003). Second Freedom Struggle: Chandapuri's Call to Overthrow Brahmin Rule. Mission Prakashan Patna: Bihar.
• Omvedt, Gail, (2006). Dalit Visions. Oscar Publications: New Delhi.
• Pandian, M.S.S., (2007). Brahmin and Non-Brahmin: Genealogies of the Tamil Political Present. Manohar: New Delhi.
• Ram, Dadasaheb Kanshi, (2001). How to Revive the Phule-Ambedkar-Periyar Movement in South India. Bahujan Samaj Publications: Bangalore.
• Ramasami, Periyar, [3rd edition] (1998). Declaration of War on Brahminism. Chennai.
• Ramasami, Periyar E.V., [ new ed] (1994). Periyana. Chintakara Chavadi: Bangalore.
• Ramasami, Periyar, [new ed] (1994). Religion and Society:: Selections from Periyar's Speeches and Writings. Emerald Publishers: Madras.
• Sen, Amiya P., (2003). Social and Religious Reform: The Hindus of British India. Oxford University Press: New Delhi; New York.
• Srilata, K., (2006). Other Half of the Coconut: Women Writing Self-Respect History - an anthology of self-respect literature, 1928-1936. Oscar Publications: Delhi.
• Thirumavalavan, Thol; Meena Kandasamy (2003). Talisman, Extreme Emotions of Dalit Liberation: Extreme emotions of Dalit Liberation. Popular Prakashan: Mumbai.
• Thirumavalavan, Thol; Meena Kandasamy (2004). Uproot Hindutva: The Fiery Voice of the Liberation Panthers. Popular Prakashan.
• Venugopal, P., (1990). Social Justice and Reservation. Emerald Publishers: Madras.
• Yadav, Bibhuti, (2002). Dalits in India (A set of 2 Volumes). Anmol Publications. New Delhi.

External links

Wikiquote has a collection of quotations related to: Periyar E. V. Ramasamy

• Periyar (official website in English)
• Periyar EVR (website in Tamil)
• Thanthai Periyar (website in English)
• Periyar Kural (online radio in Tamil)
• Rationalist/Social Reformer (article in English)
• The Revolutionary Sayings of Periyar (website in English)
• `The economic interest... that was the contradiction' (article in English)
• Periyar (movie in Tamil)
• Thanthai Periyar (website in English)

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Categories: Dravidian movement | Rationalists | Indian atheists | 1879 births | 1973 deaths | Tamil activists | Tamil Nadu politicians | Tamil-language writers | Anti-Brahmanism | Indian reformers | Justice Party (India) politicians

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