Context

Vaikom Satyagraha completed 100 years on March 30, 1924.

100 Years Of Vaikom Satyagraha

• Non-Violent Protest in Vaikom: Vaikom, a temple town located in the princely state of Travancore, witnessed the commencement of a non-violent protest on March 30, 1924. 
  • This marked the inception of the temple entry movements, which would later resonate across the nation. 
• Emphasis on Social Reforms: The satyagraha placed emphasis on social reform amidst the rising nationalist movement, introducing Gandhian protest methods to Travancore. 

Background of Vaikom Satyagraha

• Feudal and Militaristic Governance in Princely Travancore: According to Social Revolution in a Kerala Village: A Study in Culture (1965), the princely state of Travancore had a “feudal, militaristic, and ruthless system of custom-ridden government.
• Caste Pollution based on Sight: The idea of caste pollution worked not only on the basis of touch but also sight i.e., lower castes were forbidden entry to any “pure” place, such as temples and the roads surrounding them.
• Social and political advancements: The latter half of the 19th century witnessed numerous social and political advancements that brought about significant social transformation. 
  • Christian Missionary Influence: Christian missionaries successfully converted substantial portions of lower castes, offering them an avenue to evade the constraints of caste-based oppression. 
  • Progressive Reforms Under Maharaja Ayilyam Thirunal Rama Varma: Under his rule, numerous progressive reforms were implemented, including the introduction of universal free primary education, which extended to individuals from lower castes.
    • By the start of the 20th century, a notable educated elite had started to emerge within caste Hindus, Christians, and even among avarna Hindus, particularly the Ezhavas.
  • Educational and Organizational Advancement of the Ezhavas: Despite the persistent influence of religion and tradition, the severe material and intellectual disadvantages faced by lower castes were alleviated. 
    • According to historian Mary Elizabeth King’s book “Gandhian Nonviolent Struggle and Untouchability in South India ”,  the Ezhavas emerged as the most educated and organized untouchable community in Travancore.
  • Reservation of Government Jobs for Upper Castes: However, government jobs continued to be reserved for upper castes. 
  • Caste Hindus, despite being a numerical minority, occupied 3,800 out of 4,000 positions in the state’s revenue department as of 1918. This indicated that education alone did not serve as a path to socio-economic advancement.
  • Ritual Discrimination: Despite the emergence of a small Ezhava elite, instances of ritual discrimination overshadowed their material and educational progress. 
  • Start of Agitation: The issue of temple entry was first raised by Ezhava leader T K Madhavan in a 1917 editorial in his paper Deshabhimani. 
    • Inspired by the success of Gandhi’s Non-Cooperation Movement, by 1920, he began to advocate for more direct methods. 
  • Obstacles to Progress and Reform Amid Upper-Caste Resistance: Upper-caste resistance movements throughout Travancore hindered progress.
    • Moreover,  Maharaja, apprehensive of backlash from the caste Hindu community, refrained from implementing reforms.
  • Support of Gandhiji: Madhavan met Gandhi in 1921, and secured his support for a mass agitation to enter temples. 
  • In the 1923 session of the INC in Kakinada, a resolution was passed by the Kerala Provincial Congress Committee to take up anti-untouchability as a key issue. 
  • This was followed by a massive public messaging campaign and a movement to open Hindu temples and all public roads to avarnas. 
  • Vaikom, with its revered Shiva temple, was chosen as the location for the very first satyagraha. 

The Vaikom Satyagraha

• Allowing Access to Surrounding Temple Roads: 

  • Madhavan and other leaders took the strategic decision to initially focus on opening up the four roads around the temple — not the temple itself — to avarnas. 
    • Protesters sat in front of the barricades, fasting and singing patriotic songs.

• Support by National Leaders: 

  • Leaders such as Periyar, who was arrested multiple times, and C Rajagopalachari came to Vaikom to offer support and lead the protesters. 

• Counter Agitations: 

  • Counter-agitations raged on, and the satyagrahis often faced violence and intimidation from caste Hindus.

• Release of Prisoners: 

• • In August, 1924, the Maharaja of Travancore died, following which, the young Maharani Regent, Queen Sethulakshmi Bai, released all prisoners. 
  • However, when a large group of protesters marched to the royal palace in Trivandrum, she refused to allow all castes access to temples.

• Brokering of Compromise by Gandhiji: 

  • In March 1925, Gandhi successfully brokered a compromise: three of the four roads encircling the temples were opened to all, while the fourth (eastern) road remained exclusively for Brahmins. 
    • This arrangement was put into effect in November 1925, following the government’s construction of alternative routes for lower castes to access without affecting temple purity. 
    • The final satyagrahi was withdrawn from Vaikom on November 23, 1925.

• Temple Entry Proclamation: 

  • In November 1936, the Maharaja of Travancore signed the historic Temple Entry Proclamation which removed the age-old ban on the entry of marginalised castes into the temples of the state.

Legacy of Vaikom Satyagraha

• Endurance Amid Adversity: The Vaikom satyagraha stood as a remarkable movement, enduring for more than 600 days despite hostile social pressures, police interventions, and the devastating flood of 1924.
• Unity Across Caste boundaries: It also witnessed unprecedented unity across caste boundaries, a pivotal factor in its sustained mobilization.
• Reason for Success: The Temple Entry Proclamation along with the demonstration of Gandhian methods of civil disobedience as effective tools of protest, was the great success of the Vaikom satyagraha. 
  • Thus, despite its shortcomings, the Vaikom satyagraha brought untouchability, unapproachability, and unseeability to the forefront of political issues in India.

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