Self-Respect Movement
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The Self-Respect Movement is a popular
A number of political parties in Tamil Nadu, such as
The Principles of Self-Respect
Ramasamy was convinced that if man developed self respect,
Ramasamy did not expect personal or material gain out of this movement. He used to recall in a very casual manner that as a human being, he also was obligated to this duty, as it was the right and freedom to choose this work. Thus, he opted to engage himself in starting and promoting the movement.[8]
Periyar declared that the Self-Respect Movement alone could be the genuine freedom movement, and political freedom would not be fruitful without individual self-respect.[6] He remarked that the so-called 'Indian freedom fighters' were showing disrespect of self-respect, and this was really an irrational philosophy.[9]
He observed that political freedom as conceived by nationalists such as
Ramasamy believed that self-respect was as valuable as life itself and its protection is a birthright and not swaraj ('political freedom'). He described the movement as Arivu Vidutalai Iyakkam, that is, a movement to liberate the intellect.[10]
The terms tan-maanam or suya mariyadai meaning 'self-respect' are traceable in ancient
Started as a movement (iyakkam in Tamil; Dravida Iyakkam[6]) to promote rational behavior,[6] the Self-Respect Movement acquired much wider connotation within a short period of time. Periyar, speaking with M.K. Reddy at the First Self-Respect Conference held in 1929, explained the significance of self-respect and its principles. The main principles[6] of the Self-Respect Movement in society were to be: no kind of inequality among people; no difference such as rich and poor in economic life; men and women to be treated as equals in every respect without differences; attachments to caste, religion, varna, and country to be eradicated from society with a prevalent friendship and unity around the world; with every human being seeking to act according to reason, understanding, desire, and perspective, and shall not be subject to slavery of any kind or manner.[10]
Anti-Brahminism
Ramasamy was an advocate of anti-Brahminism. Ramasamy's ideology of anti-Brahminism was radical to such an extent that a non-Brahmin who upheld the integrity of the caste system was seen as a supporter of Brahmanism. Ramasamy called on both Brahmins and non-Brahmins to cast out
In 1920, when the
Ramasamy, in regard to a DK member's attempt to assassinate Rajagopalachari, "expressed his abhorrence of violence as a means of settling political differences".[23][24] But many suggest that the values of the non-Brahmin movement were explicitly anti-Brahmin.[25][26][27]
Anti-Hinduism
In addition to his hatred against his perceived oppressors in the minority, Ramasamy was also anti-Hindu. In 1953, Periyar organised agitations for the desecration of Ganesha idols. He stated in a speech in 1953, “We have to eradicate the gods who are responsible for the institution which portrays us as sudras, people of low birth, and some others as brahmins of high birth… We have to break the idols of these gods. I start with Ganesha because it is he who is worshipped before undertaking any task.” Paula Richman details the events leading up to his activities: “On the first day of August in 1956, E. V. Ramasami (henceforth E.V.R.) set out for the Madras Marina to lead his followers in burning pictures of Lord Rama, hero of the Ramayana. This symbolic action would represent a reversal of the culmination of north Indian performances of the Ramayana, in which images of the epic’s villain, Ravana, are put to the flames as spectators watch in delight.” The account goes on to detail how political leaders implored Periyar to cancel the event so as not to offend orthodox Hindu Tamils, but Periyar remained unmoved, noting that “there was bound to be a difference of views regarding any measure aimed at bringing social reform”.[28] The act of burning Rama pictures by Ramasamy was to celebrate Ravana Leela to counter the Ram Leela in Delhi during the Dussehra festival, his argument being that Ramayana sought to perpetuate the Aryan domination over the Dravidian ‘sudran’, Ravana of Tamil origin.
Self-Respect marriages
One of the major sociological changes introduced through the self-respect movement was the self-respect marriage system, whereby marriages were conducted without being officiated by a Brahmin priest. Periyar had regarded the then conventional marriages as mere financial arrangements and often caused great debt through dowry. The Self-Respect movement encouraged inter-caste marriages, replacing arranged marriages by love marriages that are not constrained by caste.
It was argued by the proponents of self-respect marriage that the then conventional marriages were officiated by Brahmins, who had to be paid for and also the marriage ceremony was in Sanskrit which most people did not understand, and hence were rituals and practices based on blind adherence.[29]
Self-respect movement promoters argue that there was no reference to Thaali in the Sangam literatures like
Even though self-respect marriages have been practiced since 1928, initially these marriages just lacked a priest while the Hindu marriage events and ceremonies were followed. The first self-respect marriage that was totally devoid of any Hindu ceremony was the marriage of the prominent self-respect movement writer Kuthoosi Gurusamy with another prominent leader, Kunjidham, under the presiding of Periyaar on 8 December 1929.[30][31] The self-respect movement encouraged widow remarriage as well. Due to the prevalent practice of child marriage and very poor health facilities, there were a high number of widows in then society. Women like Sivagami Ammaiyar, who could be widowed at 11 years, were given a new lease on life by the widow remarriage principles of the self-respect movement. Consequently, the self-respect movement attracted a lot of women.[30]
Tamil Nadu became the first state (followed by U.T. of Puducherry in 1971) to legalize Hindu marriages conducted without a Brahmin priest. This was the first file signed by CM Annadurai when the DMK gained power in the 1967 Madras assembly elections. Annadurai sent the rule draft to Periyar and at his suggestion changed "and" to "or" in the law text which made the thaali/mangalsutra optional in marriages.
Women of the Self-Respect Movement
In addition to many of the anti-Caste and Tamil nationalist ideologies of the Self-Respect Movement, it is also widely regarded that the Self-Respect Movement, held as core, deeply feminist values.
These ideas attracted several women from all walks of life to the movement. Women included former prostitutes, former devadasis, wage labourers, doctors and teachers. Women in the movement worked on issues most closely affecting women like advocating for alcohol prohibition, supporting survivors of domestic violence and the anti-temple prostitution (devadasi system).[40] However, these were not the issues they were restricted to. For example, the anti-Hindi agitations of 1930s were heavily represented by women of the movement. On 11 September 1938 in Madras, several women including Ramamritham Ammaiyar, Narayani Ammaiyar, Va. Ba. Thamaraikanni Ammaiyar, Munnagaara Azhagiyar and a total of 73 women were arrested for protesting. 37 of these women went to jail with their infants.[41][42]
Two Dalit women, Veerammal and
See also
- Anti-Brahminism
- Anti-Hindi agitations
- History of the Indian caste system
- Namantar Andolan
References
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- ^ a b "Superiority in Numbers". Tehelka – The People's Paper. 2006. Archived from the original on 18 September 2012. Retrieved 6 August 2008.
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