At the start of the 20th century in India, there was an increase in social movements aiming to dismantle entrenched caste systems and support marginalized groups. Led by influential figures like Sree Narayana Guru, E.V. Ramasamy Naicker, and C.N. Annadurai, organizations such as SNDP, Self-Respect Movement, and Justice Party, challenged social injustices and transformed the sociopolitical environment. This summary discusses the significant progress they have made in advancing social justice and political representation in India.
Sri Narayana Dharma Paripalana Movement
The SNDP movement, led by Sree Narayana Guru Swamy, emerged in Kerala as a regional movement focused on addressing the discrimination faced by the Ezhava community.
- Challenging Caste Boundaries: The Ezhavas were historically considered untouchables(caste of toddy-tappers), the single largest caste group in Kerala constituting 26 percent of the total population, and faced restrictions on education and temple entry.
- Sree Narayana Guru, himself an Ezhava, installed a Sivalinga at Aruvippuram in 1888, challenging the notion that idol consecration was exclusive to higher castes.
- This marked the beginning of a revolution that eventually led to the removal of many discriminatory practices in Kerala’s society.
- Formation of SNDP Yogam: The Aruvippuram movement drew notable figures like the poet Kumaran Asan, who became a disciple of Narayana Guru. In 1889, the Aruvippuram Kshetra Yogam was formed, to become a larger organization to support the material and spiritual progress of the Ezhavas.
- This eventually led to the registration of the SNDP in 1903, with Narayana Guru as its permanent chairman and Kumaran Asan as the general secretary.
- Thought of Sree Narayana Guru: Sree Narayana Guru advocated the equality of all religions and spoke against practices like animal sacrifice.
- He emphasized unity among people, regardless of caste, race, or creed. He encouraged Ezhavas to move away from occupations like toddy tapping and to abstain from alcohol.
- Social Reform and Advocacy: The SNDP Yogam took up various issues on behalf of the Ezhavas, including the right to admission to public schools, opportunities in government services, access to public spaces, and entry into temples.
- The movement brought about significant structural changes, such as increased social mobility, a shift in traditional power dynamics, and the formation of a united front among various “backward castes.”
Vokkaliga Sangha
- Representation and Significance: The Vokkaliga Sangha is a social organization that primarily represents the Vokkaliga community, which is one of the dominant communities in the southern Indian states of Karnataka, Tamil Nadu, and Andhra Pradesh.
- Agricultural Roots and Political Influence: The Vokkaligas are primarily an agricultural community, and they have a significant presence in the socio-political landscape of Karnataka.
- The Vokkaliga Sangha in Mysore launched an anti-brahmin movement in 1905.
Justice Movement
The Non-Brahmin Movement or the Justice Party Movement originated in the Madras Presidency (now Tamil Nadu) during the early 20th century. C.N. Mudaliar, T.M. Nair, and P. Tyagaraja, played significant roles in this movement.
- Addressing Social and Political Inequality: The primary objective of the Non-Brahmin Movement was to address the issues of social and political inequality faced by non-Brahmin communities in the Madras Presidency.
- The movement advocated for representation and job opportunities for non-Brahmins, who felt marginalized in various aspects of society, including education, politics, and public administration.
- Demand for Separate Electorates: In 1917, the Madras Presidency Association was established as an important platform for advancing the demands of the non-Brahmin communities.
- One of the key demands of the association was for separate electorates, which would ensure reserved seats for non-Brahmins in legislative bodies.
- This move was aimed at providing a more equitable representation for non-Brahmin communities.
- Emergence of the Justice Party: The Non-Brahmin Movement eventually led to the formation of the Justice Party in 1916, which became a significant political force in the Madras Presidency.
- The Justice Party aimed to address the grievances of non-Brahmins and worked towards their upliftment in various spheres of society.
- Inclusive Governance: Over time, the Justice Party and the Non-Brahmin Movement had a substantial impact on the political landscape of the Madras Presidency, paving the way for more inclusive and representative governance.
Self-Respect Movement and E.V. Ramaswamy Naicker
The Self-Respect Movement, also known as the Dravidian Movement, was initiated by E.V. Ramaswamy Naicker (popularly known as Periyar) in 1925. Periyar was a prominent social reformer and activist from the Balija Naidu community in South India.
- Advocacy for Non-Brahmin Rights: The Self-Respect Movement was primarily focused on advocating for the rights and dignity of non-Brahmin communities, especially in the Tamil-speaking regions of South India.
- Challenging Brahminical Supremacy: The movement sought to challenge and dismantle the perceived superiority of Brahmins in social, cultural, and political spheres.
- Impact on Tamil Nadu’s Socio-Political Landscape: The Self-Respect Movement had a significant impact on the socio-political landscape of Tamil Nadu and the neighbouring regions. It contributed to the rise of Dravidian parties like the Dravida Kazhagam (DK) and later the Dravida Munnetra Kazhagam (DMK), which played a pivotal role in the politics of Tamil Nadu.
Periyar’s ideas continue to influence political and social discourse in the region to this day.
Annadurai and the rise of DMK
C.N. Annadurai, also known as Anna, was a prominent follower and close friend of E.V. Ramasamy Naicker, the leader of the Dravida Kazhagam (Dravidian Federation) movement.
- Roots to Dravidian Leadership: Anna hailed from a weaver community in Kancheepuram. In 1944, he played a significant role in renaming the Justice Party to Dravida Kazhagam.
- In September 1949, a split occurred, leading Anna to form the Dravida Munnetra Kazhagam (Dravidian Progressive Federation) under his leadership.
- In 1962, Anna was elected to the Rajya Sabha, showcasing his growing influence in Indian politics.
- Rise of DMK: In the 1967 General Elections, the DMK Party, led by Anna, formed the first DMK Government in Tamil Nadu, with Annadurai as the Chief Minister.
- Anna advocated for greater autonomy for states, though he was not against the unity of India.
- M. Karunanidhi, a prominent figure in Tamil Nadu politics, described Anna as a statesman, scholar, literateur, social reformer, mass leader, and a friend to the poor.
- He emphasized that Anna’s legacy would endure, especially for his role in shaping modern Tamil Nadu.
Temple Entry Movement
In the early 20th century, the issue of temple entry for untouchables became a prominent social reform concern in South India.
- Historical Background: The movement was aimed at challenging the discriminatory practice of denying certain sections of society access to Hindu temples.
- Before this, reformers like Sree Narayana Guru and N. Kumaran Asan had already made significant contributions to this cause.
- T.K. Madhavan, a notable social reformer and the editor of Deshabhimani initiated efforts to address the temple entry issue with the Travancore administration. However, progress was slow.
Vaikom Satyagraha
The town of Vaikom in northern Travancore emerged as a focal point for agitation in favour of temple entry. On 30th March 1924, the Vaikom Satyagraha, led by K.P. Kesava was launched, demanding the opening of Hindu temples and roads to untouchables. The four public roads leading to the Shiva Shrine in Vaikom, where “marginalized, depressed caste and untouchables were imposed with restrictions upon entry,” were the first location selected for the Satyagraha’s inception.
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- Leading Personalities: Kunjappy, Venniyll Govinda Panicker, and Bahuleyan, walk hand in hand at the Shiva shrine to lead the procession.
- Cause for Vaikom Satyagraha: The satyagrahis were refused entry by the policemen stationed along the road. But the three men would not back down, they would be taken into custody.
- When three men get arrested, more Satyagrahis arrive to take their place, thus initiating the Vaikom Satyagraha.
- Following the arrests of TK Madhavan and KP Kesava Menon on April 7, 1924, more volunteers from Tamil-speaking regions joined the movement.
- Social Reformer Joined the Movement:
- Periyar E.V. Ramaswamy: Among the notable individuals was Periyar E.V. Ramaswamy.
- He also joined the fight and gained notoriety as the only Satyagrahi to be twice arrested, gaining him the moniker Vaikom Virar, or the valiant hero of Vaikom.
- Sree Narayana Guru offered the Vaikom Satyagraha his assistance and cooperation. He opposed the traditional discrimination that pervaded society as well as the caste system.
- Women’s empowerment was evident in the Vaikom Satyagraha, as many of them appeared to be actively joining the movement for the first time on such a large scale.
- Role of Gandhi Ji: Mohandas Karamchand Gandhi believed that the Vaikom Movement needed the Savarnas (forward castes) to support it at this critical juncture.
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- So, to demonstrate support, he proposed that a procession made up solely of Savarnas march to Trivandrum.
To open the gates of the temple for all castes, a troop of Savarnas marched and led the procession on October 1, 1924, to present an appealing petition with 25,000 signatures to the Regent Maharani Sethu Lakshmi Bai of Travancore.
Other Temple Entry Movement
In 1931, during a pause in the Civil Disobedience Movement, the temple entry movement was reignited in Kerala. Poet Subramaniyam Tirumambu, known as the ‘singing sword of Kerala,’ led a group of sixteen volunteers to Guruvayur. Leaders like P. Krishna Pillai and A.K. Gopalan were part of this satyagraha.
- On November 12, 1936, the Maharaja of Travancore issued a proclamation, opening all government-controlled temples to all Hindus.
- A similar step was taken by the administration of C. Rajagopalachari in Madras in 1938, marking a significant milestone in the broader movement for social equality and religious reform in South India.
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Conclusion
The socio-religious reform movements that occurred in South India in the early 20th century were crucial in confronting caste-based discrimination and promoting social justice. Thanks to leaders such as Sree Narayana Guru, E.V. Ramasamy Naicker, and C.N. Annadurai, these movements broke down established social hierarchies, gave power to marginalized communities, and transformed the political scene. Their lasting influence on current socio-political discussions showcases the ongoing significance of their impactful acts.
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