Unit - 10 Social Transformation in Tamil Nadu
Learning Objectives
To acquaint ourselves with To acquire knowledge about the social transformation of modern Tamil Nadu To know the different social reform movements in Tamil Nadu To understand the ideas of the social reformers
Introduction to counter the cultural hegemony of Europe. It resulted in the social and religious reform Europeans established their political power movements in modern India. This particular over Indian subcontinent in the latter half of the historical development is also identified as the eighteenth century. While they were concerned Indian renaissance. with annexing India, by the beginning of Renaissance is an ideological and cultural the nineteenth century they were reordering phenomenon. It is closely tied to modernity, Indian society. New revenue settlements were rationalism and the progressive movement of made. Influenced by British Utilitarian ideas the society. Critical thinking is at its root. A new and evangelicals they also tried to impose their philosophical tradition centring around human cultural superiority over the Indian people. rationality and equality is its characteristic. The Indigenous traditions were treated as primitive. basic inspiration of renaissance is humanism Indian society was portrayed as conservative and questioning the fundamentalist religious where human beings were discriminated on the practices that denied humans their dignity. basis of caste, gender, language and creed. This ideology of humanism stimulated creative This caused a reaction among the Indians. energy in all spheres of social life and knowledge During the nineteenth century, educated such as language, literature, philosophy, music, Indians from different parts of the country painting, architecture, etc. began to feel the humiliation and responded by seeking their socio-cultural identity from their 10.1 Tamil Renaissance past. However, they understood some merits in the colonial arguments and were ready to The cultural hegemony of colonialism reform. Raja Rammohan Roy was among the and the rise of humanism brought several pioneers in this process. Roy and many like him changes in the socio-cultural life of the came to be known as social reformers. They Indian subcontinent. Modern Tamil Nadu too were preparing a social and cultural sphere experienced such a historical transition. Tamil
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10th_History_Unit_10.indd 69 7/30/2019 9:34:38 PM language and culture played a significant role in a student of Meenakshisundaranar, took their identity construction. The introduction of efforts to publish the classical texts such as printing press, linguistic research on Dravidian Civakachinthamani (1887), Paththupattu languages, etc... underpinned the process of (1889), Chilapathikaram (1892), Purananuru Tamil renaissance. Although religious literature (1894), Purapporul-Venpa-Malai (1895), was taken up predominantly for publication Manimekalai (1898), Ainkurunuru (1903) and in the early years after the advent of printing Pathitrupathu(1904). This provided the Tamil technology, things began to change gradually. people with a revelation about their heritage. Works that can be described as secular were Therefore, the rediscovery of ancient classics and taken up for publishing. their publication is considered the foundation of Tamil renaissance. Advent of the Printing Technology The publication of these ancient literary texts created an awareness among the Tamil Tamil was the first non- people about their historical tradition, language, European language that literature and religion. Modern Tamils founded went into print. As early their social and cultural identity on the ancient as in 1578, Tamil book, Tamil classics, collectively called the Sangam ThambiranVanakkam, was literature. Linguists, historians and Tamil published from Goa. In scholars recognised the uniqueness of Tamil 1709, a full-fledged printing culture, which had a separate and independent press had been established Ziegenbalg cultural existence before the coming of the thanks to Ziegenbalg in Tranquebar. Thirukkural Aryans into the Tamil land. was one of the earliest Tamil literary texts to be published in 1812. This led the resurgence of In 1816, F.W. Ellis interest among Tamil scholars in publishing the (1777–1819) who founded more ancient Tamil classics around that period. the College of Fort St George, formulated the theory that the south Indian languages belonged to a separate family which was unrelated to the Indo-Aryan family of languages. Robert Caldwell Robert Caldwell (1814–1891) expanded this argument in a book titled, A Comparative Grammar of the Dravidian or South Indian Family of Languages, in 1856. He established the C.W. Damotharanar U.V. Swaminathar close affinity between the Dravidian languages in contrast with Sanskrit and also established In the nineteenth century, Tamil scholars the antiquity of Tamil. like C.W. Damotharanar (1832–1901), and U.V. Swaminathar (1855–1942) spent their Tamil intellectuals of lifetime in the rediscovery of the Tamil classics. this period identified the C. W. Damotharanar collected and edited fundamental differences different palm-leaf manuscripts of the Tamil between Tamil/Dravidian/ grammar and literature. His editions included Egalitarian and Sanskrit/ such texts as Tolkappiyam, Viracholiyam, Aryan/Brahmanism. They Iraiyanar-Akapporul, IlakkanaVilakkam, argued that Tamil was a language of Dravidian Kaliththokai and Culamani. U.V. Swaminathar, P. Sundaranar
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10th_History_Unit_10.indd 70 7/30/2019 9:34:38 PM people, who are non-Brahmin and their V.G. Suryanarayana Sastri social life was casteless, gender-sensitised and (Parithimar Kalaignar) egalitarian. Tamil renaissance contributed V.G. Suryanarayana to the origin and growth of Dravidian Sastri (1870-1903), consciousness in the Tamil country. These born near Madurai, was ideas are exemplified in the Tamil invocation professor of Tamil at the song in the play, Manonmaniam written by P. Madras Christian College. Sundaranar (1855–1897). He was one of the earliest scholars to identify the influence of Sanskrit on Tamil, and adopted Parithimar Kalignar a pure Tamil name for himself: Parithimar Kalignar. He was the first to argue that Tamil is a classical language, and demanded that the University of Madras should not call Tamil a vernacular language. Influenced by Western Thiru. Vi. Ka Bharatidasan literary models, he introduced the sonnet form Tamil renaissance questioned the in Tamil. He also wrote novels and plays, and a cultural hegemony of Brahminism. These number of essays on science. Tragically, he died developments were reflected in art, literature, at the young age of only 33. religion, etc. Ramalinga Adigal (1823–1874), Maraimalai Adigal popularly known as Vallalar, questioned Maraimalai the existing Hindu religious orthodoxy. Adigal (1876–1950) is Abraham Pandithar (1859–1919) gave considered the father of prominence to Tamil music and published Tamil linguistic purism books on the history of Tamil music. C.W. and the founder of Tani Damotharanar, U.V. Swaminathar, Thiru Vi. Tamil Iyakkam (Pure Kaliyanasundaram (1883–1953), Parithimar Tamil Movement). He Kalaignar (1870-1903), Maraimalai Adigal wrote commentaries (1876–1950), Subramania Bharathi (1882– on the Sangam texts, Maraimalai Adigal 1921), S. Vaiyapuri (1891–1956), and the Pattinappalai and poet Bharatidasan (1891–1964), in their own Mullaipattu. As a young man, he worked in a ways and through their writings, contributed journal, Siddhanta Deepika. Later he served as a to the revival of Tamil literature. Meanwhile, Tamil teacher in the Madras Christian College M. Singaravelar (1860–1946) an early pioneer for many years. He was inclined towards non- in Buddhist revival, promoted communism Brahmin movement. His teachers such as P. and socialism to counter the colonial power. Sundaranar and Somasundara Nayagar were Pandithar Iyotheethassar (1845–1914) and key influences in his life. Periyar E.V. Ramasamy (1879–1973) held high the radical philosophy to defend the rights of Tani Tamil Iyakkam the socially underprivileged and marginalised (Pure Tamil Movement) section of the people. In addition, the Maraimalai Adigal promoted the use of pure twentieth century Tamil language movements Tamil words and removal of the Sanskrit such as Tani Tamil Iyakkam and Tamil Isai influence from the Tamil language. The Iyakkam, made a significant cultural impact in movement made a great impact on Tamil creating a pure Tamil free from the influence culture especially in language and literature. of Sanskrit. The beginnings of the movement are usually
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10th_History_Unit_10.indd 71 7/30/2019 9:34:38 PM dated to 1916 even though the process of Association to support identifying influence of foreign words in Tamil Dravidian uplift. The and eliminating them can be dated much organisation focused earlier to the late nineteenth century. His on educating and daughter Neelambikai, played an important supporting non- role in its foundation. He changed his own Brahmin graduates name Vedachalam and took on the pure Tamil and conducting regular name of Maraimalai Adigal. His journal meetings to share their Jnanasagaram was renamed Arivukkadal and grievances. Meanwhile, his institution, Samarasa Sanmarga Sangam, Natesanar founded a Dr. C. Natesanar was re-christened as Potu Nilaik Kalakam. The hostel, the Dravidian movement was critical of Hindi, Sanskrit and Home, at Triplicane (Madras) in July 1916 to the Brahminical hegemony in Tamil society. address the lack of hostels for the non-Brahmin Neelambikai compiled a dictionary that students which hindered their educational provided pure Tamil equivalents to Sanskrit development. In addition, the home had a words that had crept into Tamil vocabulary. literary society for the benefit of non-Brahmin This movement paved the way for later social students. movements that countered Brahminical and the Sanskrit tradition in Tamil society. South Indian Liberal 10.3 Federation (Justice Party) Rise of the Dravidian 10.2 Movement In India, Brahmins enjoyed a high social status, based on their birth, and held great social privileges. In Madras Presidency, Brahmins dominated all the fields of society, especially politics, education and job opportunities in the government. The 1911 census showed that Brahmins were slightly over 3 per cent Sir Pitti Theyagarayar T.M. Nair of Madras Presidency’s population, and non- Brahmins 90 per cent. Yet in the ten years As World War I was in progress the British from 1901 to 1911 Madras University turned government was considering the introduction out 4,074 Brahmin graduates compared with of representative institutions for Indians after only 1,035 non-Brahmin graduates. Numbers the War. Fearing that such political reforms for other groups, based on how the population would further strengthen the political power came to be classified then, included Indian of Brahmins, educated non-Brahmins decided Christian 306, Mohammedan 69 and European to organise themselves politically. On 20 and Eurasian 225. November 1916 around 30 prominent non- In this context, the Dravidian movement Brahmin leaders including Dr. C. Natesanar, emerged as a defence of the non-Brahmins Sir Pitti Theyagarayar, T.M. Nair and Alamelu against the Brahmin dominance. An Mangai Thayarammal came together to organisation called The Madras Non-Brahmin form the South Indian Liberation Federation Association was founded in 1909 to help the (SILF). In the meantime, at a meeting held in non-Brahmin students. In 1912 C. Natesanar, the Victoria Public Hall the Non-Brahmin a medical doctor, founded the Madras United Manifesto was released in December 1916. League, later renamed as Madras Dravidian The manifesto articulated the voice of the
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10th_History_Unit_10.indd 72 7/30/2019 9:34:38 PM non-Brahmin communities and surveyed the the use of public wells general condition of the non-Brahmins in and tanks. The Justice Madras Presidency. Party government The association started publishing three ordered that public newspapers: Dravidian in Tamil, Justice in schools accommodate English and Andhra Prakasika in Telugu, to the children of the propagate the ideals of the Party. Depressed Classes. Muthulakshmi Ammaiyar The Non-Brahmin Manifesto pointed out Hostels were that though “Not less than 40 out of the 411/2 established for the students belonging to this millions” of the Madras Presidency were non- social group in 1923. In the meantime, the Madras Brahmins, “in what passes for the politics in legislature under the Justice Party government Madras they have not taken the part to which was the first to approve participation of women they are entitled”. Arguing that a government in the electoral politics in 1921. This resolution conducted on “true British principles of justice created space for woman and thus facilitated and equality of opportunity” was in the best Muthulakshmi Ammaiyar to become the first interests of India, it declared, that “we are deeply woman legislator in India in 1926. devoted and loyally attached to British rule”. The Justice Party worked towards legislating provisions for communal representation – The first election, under the Montagu- Chelmsford Reforms, was held in 1920 after reservations for various communities. Two the introduction of the Dyarchy form of Communal Government Orders (16 September government in the provinces. The Justice Party 1921 and 15 August 1922) were passed to won the election and formed the first-ever Indian ensure equitable distribution in appointments cabinet in Madras. A. Subbarayalu became among various castes and communities as a the Chief Minister of the Madras Presidency part of achieving social justice. The Justice and the party formed the government during Party rule established the Staff Selection 1920–1923 and 1923–1926. In the context of Board in 1924 for the selection of government Congress Party boycotting the legislature, the officials and encouraged all the communities Justice Party continued to remain in office till to share the administrative powers. In 1929, 1937 elections were held. In the 1937 elections the Government of British India adopted the the Indian National Congress contested the pattern and established the Public Service elections for the first time and trounced the Commission. Justice Party. Programmes and Activities The Justice Party further concentrated on reforms in religious institutions. Tamil Nadu has The Justice Party is the fountain head of the a large number of temples and these commanded non-Brahmin Movement in the country. The huge resources. In general, the resources were Justice Party government widened education and employment opportunities for the majority monopolised and exploited by the dominant of the population and created space for them caste in the society and led to mismanagement in the political sphere. Tamil Nadu’s legacy of of public resources. The Justice Party introduced social justice owes its existence to the formative the Hindu Religious Endowment (HRE) Act in years of Justice Party in power. 1926 and enabled any individual, irrespective of The Justicites removed the legal hindrances their caste affiliation, to become a member of restricting inter-caste marriages and broke the the temple committee and govern the resources barriers that prevented Depressed Classes from of the religious institutions.
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10th_History_Unit_10.indd 73 7/30/2019 9:34:38 PM 10.4 Self-Respect Movement Periyar E.V.R. (Suyamariyathai Iyakkam) Periyar E.V. Ramasamy (1879– The Self-Respect movement, while 1973) was the founder critiquing the then prevailing social, political of the Self-Respect and economic relations, introduced a Movement. He was programme of non-Brahmin uplift in Tamil the son of a wealthy Nadu. The movement was concerned with the businessman in Erode, marginalised sections of the society and criticised Venkatappa and Brahminism and the cultural hegemony of the Chinna Thayammal. Brahmin. It advocated a casteless society devoid Though possessing Periyar E.V.R of rituals and differences based on birth. The little formal education, he engaged in critical movement declared rationality and self-respect discussions with scholars, who used to be as the birthright of all human beings and patronised by his devout father. As a young held these as more important than self-rule. man, he once ran away from home and spent The movement declared illiteracy as a source many months in Varanasi and other religious for women’s subordination and promoted centres. The firsthand experience of orthodox compulsory elementary education for all. It Hindu religion led to his disillusionment with campaigned for the empowerment of women religion. On his return, he took care of his and questioned the superstitious beliefs in the family business for some years. His selfless society. public service and forthrightness made him The movement demanded women’s a popular personality. He held different emancipation, deplored superstitions, and official positions of Erode that included emphasised rationality. The movement also the Chairmanship of Municipal Council advocated self-respect marriage. Race was (1918–1919). central to self-respect concept, which argued In the context of the rise of the non- that the non-Brahmin Dravidian people had Brahmin Justice Party after 1917, the been systematically subjugated by Aryan- Congress inducted non-Brahmin leaders Brahmins over the course of their long such as Periyar and P. Varadarajulu, at the history. initiative of C. Rajaji. Periyar resigned all the The Self-Respect Movement championed government positions to support the Non- not only the cause of the non-Brahmin Cooperation Movement (1920–1922). He Hindus, but also that of the Muslims. The gave up his profitable business and became Self-Respect Movement extolled the lofty an active member of the Congress. He principles of Islam such as equality and promoted khadi and sold it on the streets of brotherhood. They exhorted the Muslims to Tamil Nadu. He cut down 500 coconut trees admit into their fold the depressed sections in his farm to support the campaign for of the Hindu society, in order that they might prohibition. He held the positions of Secretary enjoy the equality and brotherhood of Islam. and President of the Tamil Nadu Congress Muslim elite considered the Tamil Muslims Committee. as Dravidians. Yet Periyar did not hesitate to As president of the attack certain customs like wearing of purdah Tamil Nadu Congress by Muslim women. He wanted the Dravidian Committee, Periyar proposed Muslims to follow Mustapha Kemal Pasha of a resolution regarding the Turkey and Amanullah of Afghanistan who rights of “Untouchables” to initiated reforms in Islamic society. temple entry. In the name of
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10th_History_Unit_10.indd 74 7/30/2019 9:34:38 PM Arasu was the official newspaper of the Self- Respect Movement. It brought out the multiple voices and ideas of Non-Brahmins, women and religious minorities. Usually, Periyar wrote a column and expressed his opinion on social issues in each of its issues. He frequently wrote columns under the pseudonym of Chitraputtiran. Thanthai Periyar Memorial (Vaikom, Kerala) Over the years, Periyar visited many “caste dharma” the “lower caste” people were countries and interacted with intellectuals all denied access to the temples and the streets over. He visited Singapore and Malaya (1929– surrounding the temple. In Vaikom (a town 1930, 1954), Egypt, U.S.S.R. (modern Russia), in the then Princely State of Travancore and in Greece, Turkey, Germany, England, Spain, present day Kerala), people protested against France and Portugal (1931–32), and Burma this practice. In the initial stages George (1954 to attend the 2500th birth Anniversary Joseph of Madurai played big role. After the of the Buddha). His experience of travelling local leaders were arrested Periyar led the in the Soviet Union and Europe carried movement and was imprisoned. People hailed Periyar towards socialist ideals. Periyar had him as Vaikom Virar (Hero of Vaikom). In a close relationship with Singaravelar who is the meantime, he was disturbed by the caste- considered the first communist of south India based discrimination in the dining hall at the and a pioneer of Buddhism. In 1936, Periyar Cheranmadevi Gurukulam (school), which got Dr. B. R. Ambedkar’s Annihilation of was run by V.V.Subramaniam (a Congress Caste translated into Tamil immediately after leader) with the financial support of the it was written. He also supported Ambedkar’s Tamil Nadu Congress Committee. Periyar demand for separate electorates for scheduled was disappointed when, despite his objections castes. and protests against this discrimination, the In 1937, in opposition to the Rajaji’s Congress continued to support the iniquitous practice in the Gurukulam. government’s move to introduce compulsory Hindi in schools, he launched a popular Periyar was keen on the introduction of movement to oppose it. The anti-Hindi agitation reservation in representative bodies such as the (1937–39) had a big impact on Tamilnadu’s legislative council for non-Brahmins. He wanted politics. Periyar was imprisoned for his role in to pass the resolution in the annual conference the movement. When he was still in jail, Periyar of the Tamil Nadu Congress Committee in was elected the president of the Justice Party. 1925 at its Kanchipuram session but in vain. Thereafter the Justice Party merged with the The Congress’s inability in addressing these Self-Respect Movement. It was rechristened as concerns made him quit the Congress in 1925. Dravidar Kazhagam (DK) in 1944. Following his disillusionment, Periyar started the Self-Respect movement in 1925. Rajaji, the Chief Minister of Madras State (1952–54), introduced a vocational education Periyar understood the relevance of programme that encouraged imparting school mass communication in spreading rationalist children with training in tune with their thought. He started a number of newspapers father’s occupation. Periyar criticised it as Kula and journals such as Kudi Arasu (Democracy) Kalvi Thittam (caste-based education scheme) (1925), Revolt (1928), Puratchi (Revolution) and opposed it tooth and nail. His campaigns (1933), Paguththarivu (Rationalism) (1934), against it led to the resignation of Rajaji. K. and Viduthalai (Liberation) (1935). Kudi Kamaraj became Chief Minister of the Madras
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10th_History_Unit_10.indd 75 7/30/2019 9:34:38 PM State. Periyar died at the age of ninety four by “valkaithunai,”(companion) a word for (1973). His mortal remains were buried at marriage taken from the Tirukkural. Peiyar’s Periyar Thidal, Madras. most important work on this subject is Why the Woman is Enslaved? Periyar’s Anti-Hindi Stance Periyar believed that property rights for Periyar emphasised that the caste system in women would provide them a social status south India is linked with the arrival of Brahmins and protection. He welcomed equal rights for from the North. Ancient Tamil society, he said, males and females in property, guardianship had a different stratification based on tinais and adoption. He was a strong champion of (regions), determined by natural surroundings birth control and contraception, and said and the means of livelihood or occupation of that motherhood was a burden to women. the people. Anti-north Indian campaigns had In 1989, Government of Tamil Nadu made Periyar to take an anti-Hindi stand. fulfilled the dream of radical reformers by the introduction of the Hindu Succession Periyar on Religion Tamil Nadu Amendment Act of 1989, which ensured the equal rights to ancestral property Periyar’s experiences taught him that it for women in inheritance. This Act became a was necessary to eradicate religion in order to trendsetter and led to similar legislation at the impart progress and justice. Periyar advocated national level. atheism to deconstruct the established practices of faith, culture and custom. Periyar Rettaimalai Srinivasan wanted religion to be replaced by rationalism. ‘Religion means you accept superstitious Rettaimalai Srinivasan beliefs’, he asserted. Periyar spent his entire (1859–1945), popularly life campaigning against superstitions through known as Grandpa Thinkers or Rationalists Forums he had (Thatha), was born in formed. Periyar objected to the hereditary 1859 at Kanchipuram. He priesthood in temples. He argued that eligible fought for social justice, individuals, who have a proper religious equality and civil rights knowledge, should become priests rather of the marginalised in than being based on caste. He encouraged the the caste order. He was Rettaimalai people to boycott the Brahmin priests and honoured with such titles Srinivasan their Vedic rituals. He advocated inter-caste as Rao Sahib (1926), and Self-Respect Marriages devoid of any such Rao Bahadur (1930) and Divan Bahadur rituals. (1936) for his selfless social services. His autobiography, Jeeviya Saritha Surukkam (A Periyar, a Feminist Brief Autobiography), published in 1939, is one of the earliest autobiographies. Periyar was critical of patriarchy. He Rettaimalai Srinivasan who had condemned child-marriage and the devadasi experienced the horrors of untouchability system (institution of temple girls). Right from worked for the progress of the deprived castes. 1929, when the Self-respect Conferences began He founded the Adi Dravida Mahajana Sabha to voice its concern over the plight of women, in 1893. He served as president of the Scheduled Periyar had been emphasising women’s right Castes’ Federation and the Madras Provincial to divorce and property. Periyar objected to Depressed Classes’ Federation. He constantly terms like “giving in marriage”. This, he said, engaged in discussions with leaders of the treats woman as a thing. He wants it substituted Indian National Congress and the Justice Party
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10th_History_Unit_10.indd 76 7/30/2019 9:34:38 PM on questions involving the depressed castes. Labour Movements in 10.5 Rettaimalai Srinivasan met Gandhi in South Tamil Nadu Africa and was closely associated with him. He became a member of the Madras Legislative Council in 1923 and influenced the Justice Party to take affirmative action to safeguard the interests of the depressed and deprived sections of the society. A close associate of Dr B.R. Ambedkar, he participated in the first and second Round Table Conferences held in London (1930 and 1931) and voiced the opinions of the marginalised sections of the society. He was a signatory to the Labour Statue in Marina Beach Poona Pact of 1932. The First World War (1914–18) provided stimulus to industrial growth in M.C. Rajah India. These industries, catering to war time needs, had employed a huge number of Mylai Chinnathambi workers. At the end of the War there were Raja (1883–1943), retrenchments across the industries, as the popularly known as war time requirements receded. Combined M.C. Rajah, was one of with high prices, this gave a momentum to the the prominent leaders labour movement. The nationalists realising from the “depressed the value of organised labour power began class”. Rajah started to support the cause of labour. B.P. Wadia, his career as a teacher M. Singaravelar, Thiru. Vi. Kalyanasundaram M.C. Rajah and wrote different and others initiated the formation of labour textbooks for schools and colleges. He was unions in the Madras Presidency. In 1918, one of the founding members of the South India’s first organised trade union, the Indian Liberal Federation (Justice Party). He Madras Labour Union, was formed. became the first elected Legislative Council Member (1920–26) from the depressed The first All India Trade Union classes in Madras province. He functioned Conference (AITUC) was held on 31 October as the Deputy Leader of Justice Party in the 1920 in Bombay. The delegates discussed Madras Legislative Council. several resolutions. These included a demand for protection from police interference Later, he left the Justice Party. M.C. Rajah in labour disputes, the maintenance of demanded abolition of untouchability and an unemployment register, restriction on organised a number of political meetings and exporting foodstuffs, compensation for conferences for the “untouchable castes” to injuries, and health insurance. In addition, the have access to public wells and pathways to delegates demanded that Indian workers be burial grounds. In addition, he advocated the given some representation in the government, use of such as terms, Adi-Dravida and Adi- just as employers had representatives on Andhra. In 1928, he founded the All India legislative councils. Depressed Classes Association and was its M. Singaravelar (1860–1946), was a long time leader. Rajah had earlier called for pioneer in the labour movement activities separate electorate; but after the Poona Pact, in the Madras presidency. He was born in he supported the idea of joint electorates. Madras and graduated from the Presidency
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10th_History_Unit_10.indd 77 7/30/2019 9:34:39 PM College, University of The implementation of Hindi as a Madras. He advocated compulsory language in Tamil Nadu, at various Buddhism in his early points of time, was seen as a threat to Tamil life. He knew many language and culture. C. Rajaji, the Premier languages, including of Madras Presidency, introduced Hindi as a Tamil, English, Urdu, compulsory subject in schools. This created a stiff Hindi, German, French opposition in Madras province. Periyar declared and Russian and wrote that the introduction of Hindi over Tamil would about the ideas of Karl deny the Dravidians of their job opportunities. Singaravelar Marx, Charles Darwin, Maraimalai Adigal pointed out that the Tamil Herbert Spencer and Albert Einstein in Tamil. language would suffer with the introduction of He organised the first ever celebration of May Hindi. The anti-Hindi campaigners considered Day in 1923. He was one of the early leaders of it an ideological battle against Brahminism the Communist Party of India. He published and the hegemony of Sanskrit over Tamil. a Tamil newspaper, Thozhilalan (Worker) to They saw Sanskrit as a vehicle for propagation address the problems of the working class. He of Brahmanical ideology, there by preserving was closely associated with Periyar and the Self- the caste hierarchies and gender inequalities. Respect Movement. The agitation was marked by massive protest meetings, demonstrations, and hunger strikes. Language Agitation Tens of thousands of people took part in 10.6 before Indian the agitation. Independence 10.7 Women’s Movements In general, language is a dominant There were several streams of women’s symbol of identity and it is associated with movements and organisations established culture and sentiments of any society. Tamil in the early twentieth century to address the regained its prominence in the latter half of question of women empowerment in Madras the nineteenth and early twentieth century. Presidency. Women’s India Association (WIA) Maraimalai Adigal’s Pure Tamil Movement, and All India Women’s Conference (AIWC) the language reforms of Periyar and Tamil are the important among them in Tamil Nadu. Isai Movement helped to galvanise the WIA was started in 1917 by Annie Besant, Tamil language. Tamil renaissance that led Dorothy Jinarajadasa and Margaret Cousins the Dravidian consciousness made a great at Adyar, Madras. The Association published intervention in the development of modern pamphlets and bulletins in different languages Tamil language and its art forms. Agamic to detail the problems of personal hygiene, temples did not permit rituals in Tamil. marriage laws, voting rights, child care and Tamil songs had a marginal place in musical women’s role in the public. In the meantime, concerts. Abraham Pandithar systematically WIA formed the All India Women’s Conference studied the history of Tamil music and (AIWC) in 1927 to address the problem of attempted to reconstruct the ancient Tamil women’s education and recommended that the musical system. He founded the Tanjore government implement various policies for the Sangitha Vidya Mahajana Sangam in 1912 uplift of women. and it became the kernel of the Tamil Isai Movement (Tamil Music Movement). The Women’s liberation was one of the important movement gave importance to the singing of objectives of the Self-Respect Movement. Self- Tamil compositions in music concerts. The respecters led by Periyar E.V.R. worked for first Tamil Isai Conference was held in 1943, gender equality and gender sensitisation of the to discuss the status of Tamil music. society. The movement provided a space for
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10th_History_Unit_10.indd 78 7/30/2019 9:34:39 PM women to share their ideas. There was a custom of dedicating young There were several women girls to the Hindu temples as a servant of God, activists in the movement. known as devadasi. Though intended as a Muthulakshmi Ammaiyar, service to god it soon got corrupted leading Nagammai, Kannamma, to extensive immorality and abuse of the Nilavathi, Muvalur women. Dr. Muthulakshmi Ammaiyar, was in Ramamirtham, Rukmani the forefront of the campaign pressing for a Ammal, Alarmelmangai legislation to abolish this devadasi system. The Thayammal, Nilambikai, and Muvalur Madras Devadasis (Prevention of Dedication) Sivakami Chidambaranar Ramamirtham Act 1947 was enacted by the government. are prominent among them.
In 1930, Muthulakshmi Ammaiyar introduced in the Madras Legislative Council a Bill on the “prevention of the dedication of women to Hindu temples in the Presidency of Madras”. The Bill, which later became the Devadasi Abolition Act, declared the “pottukattu ceremony” in the precincts of Hindu temples or any other place of worship unlawful, gave legal sanction to devadasis to contract marriage, and prescribed a minimum punishment of five years’ imprisonment for those found guilty of aiding and abetting the devadasi system. The Bill had to wait for over 15 years to become an Act.
SUMMARY
Nineteenth century India encountered a process of introspection among Indian intellectuals due to the colonial intervention and the rise of rationalism. This led to the Indian renaissance. In Tamil Nadu, the proliferation of the printing press acted as a catalyst for the publication and spread of secular ancient Tamil literature. Tamil scholars in the nineteenth century worked hard to publish Tamil classics. These triggered an intellectual revolution and it was popularly known as Tamil renaissance. The transformation not only revived Tamil language and literature. It challenged the prevailing caste hierarchy and influenced the rise of Dravidian consciousness and established Tamil as a language of the Dravidian family. The Justice Party established in 1916 voiced the problems of non-Brahmin in the Madras Presidency. The party introduced significant reforms such as communal representation, women’s franchise rights, and Hindu Religious Endowment Board. Periyar E.V. Ramasamy, the pioneer of the Self-Respect Movement, critiqued fundamentalism and promoted rationalism among people for the better construction of human society. He reformed Tamil society, gave special attention to the women empowerment and did an extensive language reform for the betterment of Tamil language and culture. Concurrently, Thatha Rettaimalai Srinivasan worked for the development of depressed castes, and the labour movement addressed the problems of the working classes. Meanwhile, Tamil Pure Movement and Tamil Music Movement promoted and preserved Tamil language. Ultimately, the rational ideas of Tamil Nadu became a model for constructive developments of the modern Indian state.
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10th_History_Unit_10.indd 79 7/30/2019 9:34:39 PM GLOSSARY Christian groups that believe that the teaching of the evangelical Bible and persuading others to join them is extremely 毁ힿசேஷர㞕쿍, நற்ச뿍鎿யாளர important leadership or dominance, especially by one country or hegemony social group over others மேலா鎿க㞕믍 resurgence renewal, revival எ폁母殿 linguists a person skilled in languages ம�ொ펿뾿யலாளர㞕쿍 exemplified be a typical example of ꎿ쏂ꮿக㞕ப㞪翁믍 a person, group concept treated as insignificant or marginalised sidelined ஒ鏁க㞕ப㞪ட㞟 irked irritated, annoyed எ쎿ச்쯂ட翁믍 expose the falseness or hollowness of (a myth, idea or debunking belief) ஒ펿鏍鏁க㞕ட翁믍 trounced defeat heavily in a contest ப翁த�ோ쯍ힿ뿁ற母 செய்쯍 critiquing evaluate in a detailed and analytical way ힿமர殿ப㞪鏁 iniquitous grossly unfair and morally wrong அꏀ鎿யான pseudonym a fictitious name, especially one used by an author ꯁனைபெயர rechristened give a new name to பெய쎿டப㞪ட翁 A society or institution organised according to the patriarchy principles or practices of male domination ஆணா鎿க㞕母 ச믁தாய믍 masculinity possession of the qualities traditionally associated with men ஆண்ம
5. ______founded Adi Dravida EXERCISE Mahajana Sabha in 1893. a) Rettaimalai Srinivasan I. Choose the correct answer b) B. R. Ambedkar 1. ______was the pioneer of social c) Rajaji Reformers in India. d) M. C. Rajah a) C.W. Damotharanar 6. India’s first organised trade union, the Madras Labour Union was formed b) Periyar in______. c) Raja Rammohan Roy a) 1918 b) 1917 c) 1916 d) 1914 d) Maraimalai Adigal 7. ______was established by the Justice 2. ______established Party Government for the selection of a full-fledged printing press in 1709, at Government officials. Tranquebar. a) Staff Selection Board a) Caldwell b) F.W. Ellis b) Public Service Commission c) Ziegenbalg d) Meenakshisundaram c) Provincial Staff Recruitment Board 3. ______was the official newspaper of d) Staff Selection Commission the Self Respect Movement. 8. ______was the first elected a) KudiArasu b) Puratchi Legislative Council Member from the c) Viduthalai d) Paguththarivu depressed class in Madras Province. 4. Periyar wanted religion to be replaced by a) M. C. Rajah ______b) Rettaimalai Srinivasan a) Nationalism b) Iconoclasm c) T.M. Nair c) Rationalism d) Spiritualism d) P. Varadarajulu
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10th_History_Unit_10.indd 80 7/30/2019 9:34:39 PM II. Fill in the blanks a) (iii) and (iv) are correct b) (ii), (iii) and (iv) are correct 1. ______was the first non-European language that went into print. c) (i), (ii) and (iv) are correct d) (ii) and (iii) are correct 2. The College of Fort St. George was founded by ______. 3. Assertion (A): The Justice Party continued to remain in government from 1920-1937 in 3. ______is considered the father of Madras Presidency. Tamil linguistic purism. Reason (R): The Congress Party boycotted 4. ______was the first to approve the Madras Legislature during this period of participation of women in the electoral politics. Dyarchy. a) Both A and R are correct 5. The name Suriyanarayana Sastri changed in b) A is correct, but R is not the correct Tamil as ______explanation 6. ______gave prominence to Tamil c) Both A and R are wrong music. d) R is correct, but it has no relevance 7. The first Woman Legislator in India was to A ______. 4. Assertion (A): As World War I was III Choose the correct statement in progress, the British Government was considering the introduction of 1. (i) Thirukkural was one of the earliest Tamil representative institutions for Indians after literary texts to be published in 1812. the war. (ii) Maraimalai Adigal collected and Reason (R): In 1920, Dyarchy as a form edited different palm leaf manuscripts of Government was introduced in the of the Tamil grammars and literature. provinces. (iii) Robert Caldwell established the a) A is correct, but R is not the correct close affinity between the Dravidian reason languages in contrast with Sanskrit and b) Both A and R are wrong also established the antiquity of Tamil. c) Both A and R are right (iv) Thiru.Vi. Kalyanasundaram was an early d) A is wrong and R has no relevance to A pioneer in Trade union movement. a) (i) and (ii) are correct IV. Match the following b) (i) and (iii) are correct 1. Dravidian Home - Maraimalai Adigal d) (iv) is correct 2. Thozhilalan - Rettaimalai e) (ii) and (iii) are correct Srinivasan 2. (i) Margret Cousin was one of the founders 3. Tani Tamil Iyakkam - Singaravelar of Women’s India Association. (ii) Periyar spent his entire life 4. Jeeviya Saritha campaigning against superstitions Surukkam - Natesanar through Thinkers or Rationalists V. Answer briefly Forums he had formed. 1. Write a note on Tamil Renaissance. (iii) Singaravelar was a staunch supporter 2. Highlight the contribution of Caldwell for of the Hindu Mahasabha the cause of South Indian languages. (iv) Periyar emphasised that the caste 3. List out the personalities who contributed system in South India is linked with the to the revival of Tamil literature through arrival of Brahmins from the North. their writings.
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10th_History_Unit_10.indd 81 7/30/2019 9:34:39 PM 4. Discuss the importance of Hindu VII. Answer in detail Religious Endowment Act passed by the 1. Attempt an essay on the foundation and Justicite ministry ? development of Tamil Renaissance in the 5. What do you know of the Cheranmahadevi 19th Century. Gurukulam incident? 2. Describe the background for the formation 6. Name the newspapers published by the South Indian Liberal Foundation. of the Justice Party and point out its 7. Estimate Periyar as a feminist contribution to the cause of social justice. 8. Explain the proceedings of All India Trade 3. Estimate Periyar E.V.R’s decisive Union Congress Conference held in 1920. contribution to the social transformation VI. Answer the questions given of Tamil Nadu. under each caption VIII. Students Activity 1. Periyar E.V.R 1. Students can be taught to distinguish a) When did Periyar found Dravidar between Labour Movement and Trade Kazhagam? Union Movement. Project work on the b) What were the Newspapers and Journals activities of local trade union organisations run by Periyar? may be done by students. c) Why was Periyar known as Vaikom hero? 2. Students can compile the activities of the d) Which was the most important work of local writers’ associations or women’s Periyar? collectives. 2. Labour Movement in Tamilnadu a) Highlight the factors that caused the REFERENCE BOOKS birth of Trade Union Movement in 1. K. Nambi Arooran, Tamil Renaissance Madras. and Dravidian Nationalism 1905–1944. b) Identify the three prominent persons Madurai: Koodal Publishers, 1980. associated with the Madras Labour Union. 2. V. Geetha and S.V. Rajadurai, Towards a c) Where was the first conference of All Non-Brahmin Millennium: From Iyothee India Trade Union Congress held? Thass to Periyar. Calcutta: Samya, 1998. d) Who organised the first ever celebration 3. Robert Hardgrave The Dravidian of May Day in Madras and which year? Movement. Bombay: Popular Prakashan, 3. Maraimalai Adigal 1965. a) Name the Sangam texts for which 4. Eugene F. Irschick, Politics and Social Maraimalai Adigal wrote commentaries. Conflict in South India. Berkeley: b) Name the Journal where he worked as University of California Press, 1969. a young man. 5. Periyar. E.V. Ramasami, Women Enslaved. c) Why did he oppose imposition of Hindi? New Delhi: Critical Quest, 2009. d) Who were the key influences in Maraimalai Adigal’s life? 6. Thoughts of Periyar E.V.R.: Speeches and Writings of Periyar E.V. Ramasamy. V. Anaimuthu. Comp. Chennai: Periyar E.V. Ramasamy–Nagammai Education and Research Trust, 1974.
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