DOCSLIB.ORG

The Social Reform Movements in Kerala: a Role of Narayana Guru in the Development of Ezhava Community

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Social Reform Movements in Kerala: a Role of Narayana Guru in the Development of Ezhava Community ZENITH International Journal of Multidisciplinary Research _________ISSN 2231-5780 Vol.5 (10), October (2015), pp. 104-113 Online available at zenithresearch.org.in THE SOCIAL REFORM MOVEMENTS IN KERALA: A ROLE OF NARAYANA GURU IN THE DEVELOPMENT OF EZHAVA COMMUNITY S. ARCHANA DOCTORAL RESEARCH FELLOW, CENTRE FOR WOMEN’S STUDIES, SCHOOL OF SOCIAL SCIENCES, UNIVERSITY OF HYDERABAD, HYDERABAD, TELANGANA, INDIA. ABSTRACT The traditional Indian society was stratified based on caste. The hierarchical caste society suppressed the lower strata of the social order. Ezhava was one among them, who faced suppression and they started protest against the order with an ideological base of Narayana Guru. The philosophical work of Narayana Guru influenced the Kerala society in different ways. An untiring endurance of Narayana Guru and his Sree Narayana Dharma Paripalana Movement (S.N.D.P) brought many changes in the society. The movement established new schools and created new social idioms for Ezhavas. The movement created a public space for women. The present article discussed about the emergence of Ezhava community and the role of Narayana Guru and S.N.D.P. KEY WORDS: - Caste, Ezhava, Narayana Guru, Sree Narayana Dharma Paripalana Movement (S.N.D.P), Kerala References Jeffrey, Robin. Nayar Medavithwathine Padhanam (in Malayalam) (Decline of Nair Dominance in Kerala). Kottayam: D.C. Books, 1979: 45. Kerala Charithram (in Malayalam). (History of Kerala). Vol. 1. Cochin: The Kerala History Association, 1973: 861. Kunjuraman, C.V. “Mithavadi”. (March, 1916): 22. Kesavan, C. Jeevithasamaram (in Malayalam). Kottayam: National Books, 1968: 72. Kerala kaumudi. June 6, 1925. Gopalan, Mohan. “Lessons from Kerala’s Social Reform Movement Led by Narayana Guru”. American Society of International Law 94. (April, 2000): 309. Rao, M.S.A. Social Movements and Social Transformation. New Delhi: Manohar Publications, 1987: 211. Jones, W. Kenneth. The Socio Religious Movements in British India. Cambridge: Cambridge University Press, 1999: 205. Kerala Charithram (in Malayalam). (History of Kerala). 1973. Op. cit. 1206. Gopala Krishnan, Nedumkunnam. Keralakaumudi Charithram (in Malayalam). (History of Keralakaumudi). Vol. 1. Thiruvananthapuram: Keralakaumudi Pvt Limited, 2011: 172. ZENITH International Journal of Multidisciplinary Research _________ISSN 2231-5780 Vol.5 (10), October (2015), pp. 104-113 Online available at zenithresearch.org.in Sadasivan, Vadayil. Sreenarayana Gurudevan (Biography) (in Malayalam). Kadakkavoor: Vadayil Publications, 1983: 107. Ibid. 63. Mithra. C.R. Sree Narayana Guru and Social Revolution. Kerala: Narayana Gurukulam, 1989: 55. Sadasivan, Vadayil. 1983. Op. cit. 64. Kuttikoikkal, Velayudhan. Biography of Narayana Guru. Kottayam: National Book House, 1988: 23. Gopala Krishnan, Nedumkunnam. 2011. Op. cit. 172. Menon, Sreedhara. A Survey of Kerala History. Kottayam: National Book House, 1979: 16. Kuttikoikkal, Velayudhan. 1988. Op. cit. 20. Sivadas, Sathya Bai. Sreenarayana Guru: A Practical Philosopher. Secundrabad: Sree Narayana Education and Cultural Society. 25. Ibid., 26. The speeche of V.V. Giri at Sivagiri on December 31, 1962. Kerala Charithram (in Malayalam). (History of Kerala). 1973. Op. cit. 1209. Rao, M.S.A. 1979. Op. cit. 48 File. No. 8338. 1903. Kerala Secretariat. Thiruvananthapuram. Gopala Krishnan, Nedumkunnam. 2011. Op. cit. 140. Ibid. 140. Rao, M.S.A. 1979. Op. cit. 49. Kerala Charithram (in Malayalam). (History of Kerala). 1973. Op. cit. 1213. Rao, Prabhakara. Narayana Guru: The Social Philosopher of Kerala. Bhavan Books, 2000: 15. Untouchables in Kerala. Ibid., 25. Jayakumar, Vijayalayam. Sree Narayana Guru- A Critical Study. New Delhi: D.K. Printers, 1998: 19. Ibid. 49. Madras Mail. January 7, 1905. Madras Mail. January 11, 1905. Ibid. ZENITH International Journal of Multidisciplinary Research _________ISSN 2231-5780 Vol.5 (10), October (2015), pp. 104-113 Online available at zenithresearch.org.in Kerala Charithram (in Malayalam). (History of Kerala). 1973. Op. cit. 1210. Sivadas, Sathya Bai. 1996. Op. cit. 16. Ibid. 17. Rao, M.S.A.1979. Op. cit. 49. Omana, S. Oru Maha Guru (in Malayalam) (A Great Saint). Varkala: Narayana Gurukulam, 2014: 244. Sivadas, Sathya Bai. 1996. Op. cit. 17. Sadasivan, Vadayil. 1983. Op. cit. 109. Balakrishnan. P.K. Narayana Guru. Kottayam: D.C. Books, 1954: 16 Kettukalyanam is an indispensable rite in the case of every Nair girl before she attains puberty that has no legal acceptance. Pulikudi is a ritual that is practicing among the Hindu women during pregnancy time. Thirandukuli is a ceremony connected with a girl attaining puberty. Devika, J. Herself. Kolkata: Sthree, 2005: 29. Ibid. 29. Ibid. Caplan, Patricia. Class and Gender in India: Women and Their Organization in South Indian Society. London: Tavistock Publications, 1985: 109. Sadasivan, Vadayil. 1983. Op. cit. 115. Priyadarsan, G. Malayala Pathrapravarthanam: Prarambha Swaroopam (in Malayalam) (Journalism in Malayalam: From the beginning). Thissur: Kerala Sahithya Academy, 1982: 9. Ibid. 10. Rao, M.S.A.1979. Op. cit. 219. Ibid. 219. Sadasivan, Vadayil. 1983. Op. cit. 412. Gopala Krishnan, Nedumkunnam. 2011. Op. cit. 138. Ibid. 138. Vivekodayam. December 4, 1911. ZENITH International Journal of Multidisciplinary Research _________ISSN 2231-5780 Vol.5 (10), October (2015), pp. 104-113 Online available at zenithresearch.org.in Sangamithra. January 21, 1921. Kerala Charithram (in Malayalam). (History of Kerala). 1973. Op. cit. 1209. The 71st Annual Meeting of the S.N.D.P. Yogam Report. Quilon, 1976: 12. Ibid. 12. Vivekodayam. February 7, 1930. Kerala Charithram (in Malayalam). (History of Kerala). 1973. Op. cit. 1209. Ibid. 2. The 71st Annual Meeting of the S.N.D.P. Yogam Report. Quilon.1976. P.12. .
Load more

Recommended publications
  • Extrimist Movement in Kerala During the Struggle for Responsible Government
    Vol. 5 No. 4 April 2018 ISSN: 2321-788X UGC Approval No: 43960 Impact Factor: 3.025 EXTRIMIST MOVEMENT IN KERALA DURING THE STRUGGLE FOR RESPONSIBLE GOVERNMENT Article Particulars: Received: 13.03.2018 Accepted: 31.03.2018 Published: 28.04.2018 R.T. ANJANA Research Scholar of History, University of Kerala, India Abstract Modern Travancore witnessed strong protests for civic amenities and representation in legislatures through the Civic Rights movement and Abstention movement during 1920s and early part of 1930s. Government was forced to concede reforms of far reaching nature by which representations were given to many communities in the election of 1937 and for recruitment a public service commission was constituted. But the 1937 election and the constitution of the Public Service Commission did not solve the question of adequate representation. A new struggle was started for the attainment of responsible government in Travancore which was even though led in peaceful means in the beginning, assumed extremist nature with the involvement of youthful section of the society. The participants of the struggle from the beginning to end directed their energies against a single individual, the Travancore Dewan Sir. C. P. Ramaswamy Iyer who has been considered as an autocrat and a blood thirsty tyrant On the other side the policies of the Dewan intensified the issues rather than solving it. His policy was dividing and rule, using the internal social divisions existed in Travancore to his own advantage. Keywords: civic amenities, Civic Rights, Public Service Commission, Travancore, Civil Liberties Union, State Congress In Travancore the demand for responsible government was not a new development.
    [Show full text]
  • UNIVERSITY of KERALA No.Ad.H/30652/2017/1 N O T I F I C a T I O N Applications Are Invited from Qualified Candidates for Appoint
    UNIVERSITY OF KERALA No.Ad.H/30652/2017/1 N O T I F I C A T I O N Applications are invited from qualified candidates for appointment to the posts of Assistant Professor in the following Teaching Departments of the University in the scale of pay of Rs. 15600- 39100 (AGP Rs.6000/-) (Pre revised). Appointments to the posts will be made in accordance with Section (6) Sub Section (2) of Chapter II of the Kerala University Act,1974, UGC Regulations 2010 and amendments made thereon. The turn of appointment as per the principles of rotation is given against each post. Sl. No. Department No. of Turn vacancies 1. Department of Aquatic Biology &Fisheries 1 Muslim 2. Department of Arabic 1 Open 3. Department of Biochemistry 2 OBC Open 4. Department of Commerce 1 Open 5. Department of Communication & Journalism 1 Open 6. Department of Geology 1 SC 7. Department of German 2 Muslim Latin Catholic/Anglo Indian 8. Department of Hindi 1 Open 9. Department of Islamic Studies 1 SIUC Nadar 10. Department of Law 1 Ezhava/Billava/Thiyya SC 11. Department of Library & Information Science 3 Ezhava/Billava/Thiyya Hearing Impaired 12. Department of Linguistics 1 Open 13. Department of Malayalam 1 Open 14. Department of Mathematics 3 Ezhava/Billava/Thiyya Open Open 15. Department of Philosophy 1 Open 16. Department of Physics 1 Ezhava/Billava/Thiyya 17. Department of Political Science 2 Open Open 18. Department of Psychology 1 OBC 19. Department of Russian 1 Open 20. Department of Sanskrit 2 Muslim Viswakarma 21. Department of Statistics 2 SC Open 22.
    [Show full text]
  • Temple Entry Movement for Depressed Class in South Travancore [Kanyakumari] Prathika
    Prathika. S al. International Journal of Institutional & Industrial Research ISSN: 2456-1274, Vol. 3, Issue 1, Jan-April 2018, pp.4-7 Temple Entry Movement for Depressed Class in South Travancore [Kanyakumari] Prathika. S Ph.D. Research Scholar, Department of History and Research Centre, S.T. Hindu College, Nagercoil 629002. Abstract: The four Tamil speaking taluks of Kanyakumari Dist viz;Agasteeswaram, Thovalai, Kalkulam and Vilavancode consisted the erst while South Tavancore. Among the various religions, Hinduism is the predominant one constituting about two third of the total population. The important Hindu temples found in Kanyakumari District are at Kanyakumari, Suchindrum, Kumarakoil,Nagercoil, Thiruvattar and Padmanabhapuram. The village God like Madan,Isakki, Sasta are worshipped by the Hindus. The people of South Travancore segregated and lived on the basis of caste. The whole population could be classified as Avarnas or Caste Hindus and Savarnas or non-caste people. The Savarnas such as Brahmins, Kshatriyas, Vaishyas, and Sudras who enjoyed special powers and privileges of wealth constituted the higher castes. The Avarnas viz the Nadars, Ezhavas, Mukkuvas, Sambavars, Pulayas and numerous hill tribes were considered as the polluting castes and were looked down on and had to perform various services for the Savarnas . Avarnas were not allowed in public places, temples, and the temple roads also. Low caste people or Avarnas were considered as untouchable people. Untouchability, one of the major debilities prevailed among the lower order of the society in South Travancore caused an indelible impact on the society. Keywords: Temple Entry Movement, Depressed Class, Kanyakumari reformers against that oppressive activities.
    [Show full text]
  • Why I Became a Hindu
    Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita
    [Show full text]
  • Ranklist for the Post of Assistant on Contract
    KERALA UNIVERSITY OF FISHERIES & OCEAN STUDIES PANANGAD P.O., KOCHI 682 506, KERALA, INDIA 0484- 2703782, 2700598; Fax: 91-484-2700337; e-mail: [email protected] website: www.kufos.ac.in No.GA5/682/2018 Dated,06.02.2020 RANKLIST FOR THE POST OF ASSISTANT ON CONTRACT Notification No. GA5/682/2018 dated 08.02.2018 Date of Examination : 24.11.2019 Sl No Roll No Name Reservation Category/ Caste Rank Ezhava / Billava / Thiyya 1 19039194 Sunila .M 1 Ezhava Other Backward Classes 2 19039027 Sajitha A.S 2 Hindu Valan Latin Catholic/Anglo Indian 3 19039131 Divya Joy 3 Latin catholic Ezhava / Billava / Thiyya 4 19039323 Keerthy S 4 Hindu Ezhava Hindu Nadar 5 19039111 Divya P.V 5 Hindu Nadar Dheevara 6 19039078 Bibin K.V 6 Hindu Dheevara Ezhava / Billava / Thiyya 7 19039195 Anusree P.S 7 Ezhava Latin Catholic/Anglo Indian 8 19039084 Jeena Mary K J 8 Christian Latin Catholic Ezhava / Billava / Thiyya 9 19039403 Jishanth C.P 9 Hindu Ezhava Open Competetion 10 19039356 Nisha P.Menon 10 Hindu Nair Muslim 11 19039352 Shakira P.A. 11 Islam Muslim Ezhava / Billava / Thiyya 12 19039041 Bindu.C.N 12 HIndu Ezhava Ezhava / Billava / Thiyya 13 19039381 Beena N.K. 13 Hindu Thiyya Viswakarama 14 19039383 Rejana P.R. Hindu Vishwakarma, 14 Blacksmith Dheevara 15 19039013 Hitha Thanckachi Hindu Dheevara 15 1 16 Amrutha Ezhava / Billava / Thiyya 16 19039336 Sundaram Hindu Ezhava Latin Catholic/Anglo Indian 17 19039114 Mary Ashritha 17 Latin Catholic Latin Catholic/Anglo Indian 18 19039120 Basil Antony K.J 18 Latin Catholic Dheevara 19 19039166 Thushara M.V 19 Deevara Sreelakshmi K Open Competetion 20 19039329 20 Nair Nair Ezhava / Billava / Thiyya 21 19039373 Dileep P.R.
    [Show full text]
  • FATHIMA MEMORIAL TRAINING COLLEGE, PALLIMUKKU, KOLLAM - 10 B.Ed 2019-2021 (English / General List)
    FATHIMA MEMORIAL TRAINING COLLEGE, PALLIMUKKU, KOLLAM - 10 B.Ed 2019-2021 (English / General List) Sl.No Name Community Index Marks Rank Remarks 1 SHERINA S Muslim 855 1 Allotted 2 ANJALI G R General 827 2 Allotted 3 REJI R LC 815 3 Allotted 4 ARDHANA T A Ezhava 807 4 Allotted 5 KRISHNAJA KJ General 807 5 Allotted 6 ANN PAUL LC 800 6 Ch-1 7 ANEETA DAS LC 799 7 Ch-2 8 ANAGHA G General 797 8 Ch-3 9 SANAYA H NAZAR Muslim 795 9 Ch-4 10 RESHMA MOHAN General 793 10 Ch-5 11 PAVITHRA PRASAD General 790 11 Ch-6 12 SETHULEKSHMI R S General 783 12 Ch-7 13 ASWATHY S KUMAR General 777 13 Ch-8 14 SNEHA MARY ABRAHAM General 772 14 Ch-9 15 MEERA M General 771 15 Ch-10 16 ARCHA T S General 771 16 Ch-11 17 LEKSHMI A General 770 17 Ch-12 18 SARANYA KRISHNAN S General 770 18 Ch-13 19 AYISHA A Muslim 765 19 Ch-14 20 AGNES A LC 761 20 Ch-15 21 ARCHANA ANIL General 758 21 Ch-16 22 ANJALI ANAND OBH 757 22 Ch-17 23 FATHIMA S Muslim 757 23 Ch-18 24 VAISHNAVI R K General 756 24 Ch-19 25 DEVI PRAKASH General 754 25 Ch-20 26 ARDRA H S Ezhava 753 26 Ch-21 27 NISHA FRANK F LC 750 27 Ch-22 28 SWATHI KRISHNA L General 747 28 Ch-23 29 DHANALEKSHMI P General 747 29 Ch-24 30 SUMAYYA SHERIEF Muslim 742 30 Ch-25 31 STEFFY PETER LC 737 31 Ch-26 32 AJMA SUHARA Muslim 734 32 Ch-27 33 NADIYA S NOUSHAD Muslim 730 33 Ch-28 34 SARAH PAUL LC 729 34 Ch-29 35 MITHA MOHAN L Ezhava 725 35 Ch-30 36 SELIN SAM General 721 36 Ch-31 37 SNEHA M R Ezhava 717 37 Ch-32 38 AKSHARA U S General 712 38 Ch-33 39 APSARA RANI M General 710 39 Ch-34 40 THASLEENA SHAJAHAN Muslim 704 40 Ch-35 41 MAHIMADEVI S Ezhava 703 41 Ch-36 Important: Complaints related to Index marks & reservation claims will not be accepted under any circumstances, after the stipulated time.
    [Show full text]
  • Impact of Vaikom and Suchidram Satyagrahas in Travancore- an Historical Overview
    IMPACT OF VAIKOM AND SUCHIDRAM SATYAGRAHAS IN TRAVANCORE- AN HISTORICAL OVERVIEW Dr. PRAVEEN. O.K Assistant professor, Department of History, SREE KERALA VARMA COLLE, THRISSUR, KERALA, INDIA. ABSTRACT The chief social evil in Travancore, as elsewhere in India, was caste. Though the traditional caste system was not in vogue in Travancore, the Brahmins held the highest place in society. And owners of all land in the country they depended upon the Nairs for the proper management of of the land. The Nairs grew into a warrior class protecting the interests of the Brahmins to form the upper class. The Ezhavas or Tiyas, the Nadars, the pulayas and the parayas were the low caste. These low castes were subjected to glaring disabilities on account of the peculiar social customs which were very strictly followed in Travancore. The treatment which the untouchables received at the hands of the caste Hindus from time immemorial was unsympathetic and even inhuman. Broadly speaking the people of Travancore divided into Avarnas and Savarnas. The avarnas were low castes such as the Adidravidians, Alvans, Aryans, Baratars, Chakaravars, Ezhavas, Kaniyans, Kuravans, Nadars, panas, pulayas, parayas, velan, vedann etc. KEY WORDS: TRAVANCORE, SATYAGRAHA, TEMPLE, VAIKOM SATYAGRHA, SUCHIDRAM SATYAGRHA, TEMPLE ENTRY PROCLAMATION INTRODUCTION They were strictly prohibited from entering into the temples and using public wells, tanks and chatrams (rest houses). Equal opportunity of education and employment was denied to the Avarnas. Unapprochability was also very severe in Travancore. Francis Day says that, Ilava (Ezhava) must keep 36 paces from Brahmin and 12 from a Nayar while a Kaniyan would pollute a Nambudiri Brahmin at 24 ft., 96 paces as the4 distance for a Pulayan from Nair.
    [Show full text]
  • Castes and Subcastes List in Kerala
    Castes and Subcastes List in Kerala: State Id State Name Castecode Caste Subcaste 1 KERALA 1001 ACHARI KONGU VELLALA 1 KERALA 1002 ACHARI VISHWAKARMA 1 KERALA 1003 ACHARI 1 KERALA 1004 ADI DRAVIDA PARAYA 1 KERALA 1005 AENTELUR ROMAN CATHOLIC 1 KERALA 1006 AMBATTAN 1 KERALA 1007 ARAYAN DEVARA 1 KERALA 1008 ARAYAN 1 KERALA 1009 BARBAR 1 KERALA 1010 BRAHMAN BHATT 1 KERALA 1011 BRAHMAN IYER 1 KERALA 1012 BRAHMAN 1 KERALA 1013 CATHOLIC LATIN CATHOLIC 1 KERALA 1014 CATHOLIC PULAYA 1 KERALA 1015 CATHOLIC ROMAN CATHOLIC 1 KERALA 1016 CATHOLIC SYRIAN 1 KERALA 1017 CATHOLIC 1 KERALA 1018 CHAKKILIYAN AMMA 1 KERALA 1019 CHAKKILIYAN 1 KERALA 1020 CHERUMAN IRAYA 1 KERALA 1021 CHERUMAN KANAKKAN 1 KERALA 1022 CHERUMAN 1 KERALA 1023 CHETTIAR CHAKKA 1 KERALA 1024 CHETTIAR TELUGU 1 KERALA 1025 CHETTIAR TELUGU CHETTIAR 1 KERALA 1026 CHETTIAR VANIAR 1 KERALA 1027 CHETTIAR 1 KERALA 1028 CHRISTIAN CATHOLIC 1 KERALA 1029 CHRISTIAN CHRISTIAN https://www.matchfinder.in/malayalam-matrimony This list is provided for free by the courtesy of Matchfinder Matrimony 1 KERALA 1030 CHRISTIAN ROMAN CATHOLIC 1 KERALA 1031 CHRISTIAN 1 KERALA 1032 DHOBI 1 KERALA 1033 DWEEPARA 1 KERALA 1034 EZHAVA AMMELU 1 KERALA 1035 EZHAVA CHETTI 1 KERALA 1036 EZHAVA EZHAVA 1 KERALA 1037 EZHAVA GHIYAIU 1 KERALA 1038 EZHAVA HARIJAN 1 KERALA 1039 EZHAVA KONGU VELLALA 1 KERALA 1040 EZHAVA MENON 1 KERALA 1041 EZHAVA PANKAR 1 KERALA 1042 EZHAVA PILLAI 1 KERALA 1043 EZHAVA THEYAHAN 1 KERALA 1044 EZHAVA THIYA 1 KERALA 1045 EZHAVA VANIKA 1 KERALA 1046 EZHAVA VANIYAN 1 KERALA 1047 EZHAVA VARRER 1 KERALA 1048 EZHAVA VATHI 1 KERALA 1049 EZHAVA 1 KERALA 1050 EZHUTHACHAN 1 KERALA 1051 G.S.B.
    [Show full text]
  • Kerala Renaissance and Sree Narayana Guru
    Pramana Research Journal ISSN NO: 2249-2976 KERALA RENAISSANCE AND SREE NARAYANA GURU Dr. AMAL C RAJAN Guest Lecturer St.Joseph’s College, Irinjalakuda, Thrissur,Kerala [email protected] Abstract Sree Narayana Guru was one of the key figures that developed the ideological premise for the renaissance in Kerala. His role in transforming feudal and caste oriented society of Kerala into a modern community is multi-fold and is hailed as the sculptor of modern Kerala. The life of this spiritual leader-portrayed the spearhead of Kerala renaissance, as well as his polyphonic philosophies, influence Kerala and its society even at the contemporary time. He was the ‘avarna sanyasi’ or lower caste monk, the spiritual leader of the Ezhava community, a free thinker and a revolutionary who fought for the destruction of caste and removal of untouchability from the social system. Guru was also an ardent devotee, a sage, a hermit, the founder of the temple for his community, Vedic philosopher, poet, organizer and so on in front of the democratic society of Kerala. Keywords: Sree Narayana Guru, Kerala Renaissance,Untouchability, Sree Narayana Dharma Paripalana Yogam and Dharma Sangham Introduction Sree Narayana Guru was one of the key figures that developed the ideological premise for the renaissance in Kerala. His role in transforming feudal and caste oriented society of Kerala into a modern community is multi-fold and is hailed as the sculptor of modern Kerala. This essay will consider the role of Sree Narayana Guru as a social reformer and organizer 1. Social Reformer and Organizer While accepting Narayana Guru as a social reformer, different opinions exist on the motive of his social activism.
    [Show full text]
  • Sumi Project
    1 CONTENTS Introduction............................................................................................ 3-11 Chapter 1 Melting Jati Frontiers ................................................................ 12-25 Chapter 2 Enlightenment in Travancore ................................................... 26-45 Chapter 3 Emergence of Vernacular Press; A Motive Force to Social Changes .......................................... 46-61 Chapter 4 Role of Missionaries and the Growth of Western Education...................................................................... 62-71 Chapter 5 A Comparative Study of the Social Condions of the Kerala in the 19th Century with the Present Scenerio...................... 72-83 Conclusion ............................................................................................ 84-87 Bibliography .......................................................................................88-104 Glossary ............................................................................................105-106 2 3 THE SOCIAL CONDITIONS OF KERALA IN THE EARLY 20TH CENTURY WITH SPECIAL REFERENCE TO TRAVANCORE PRINCELY STATE Introduction In the 19th century Kerala was not always what it is today. Kerala society was not based on the priciples of social freedom and equality. Kerala witnessed a cultural and ideological struggle against the hegemony of Brahmins. This struggle was due to structural changes in the society and the consequent emergence of a new class, the educated middle class .Although the upper caste
    [Show full text]
  • Kerala: Radical Reform As Development in an Indian State
    DOCUMENT RESUME ED 400 149 RC 020 745 AUTHOR Franke, Richard W.; Chasin, Barbara H. TITLE Kerala: Radical Reform As Development in an Indian State. 2nd Edition. INSTITUTION Institute for Food and Development Policy, San Francisco, Calif. SPONS AGENCY Montclair State Coll., Upper Montclair, N.J.; National Science Foundation, Washington, D.C. REPORT NO ISBN-0-935028-58-7 PUB DATE 94 CONTRACT BNS-85-18440 NOTE 170p. AVAILABLE FROMFood First Books, Subterranean Company, Box 160, 265 South 5th St., Monroe, OR 97456 ($10.95). PUB TYPE Books (010) Reports Research/Technical (143) EDRS PRICE MF01/PC07 Plus Postage. DESCRIPTORS Caste; *Developing Nations; *Economic Development; Equal Education; Females; Foreign Countries; *Literacy; *Poverty Programs; Public Health; Resource Allocation; Rural Areas; Rural Urban Differences; *Social Action; Social Change IDENTIFIERS *India (Kerala State); Land Reform; *Reform Strategies; Social Justice; Social Movements ABSTRACT Kerala, a state in southwestern India, has implemented radical reform as a development strategy. As a result, Kerala now has some of the Third World's highest levels of health, education, and social justice. Originally published in 1989, this book traces the role that movements of social justice played in Kerala's successful struggle to redistribute wealth and power. A 21-page introduction updates the earlier edition. This book underlines the following positive lessons that the Kerala experience offers to developing countries: Radical reforms deliver benefits to the poor even when per capita incomes remain low. Popular movements and militant progressive organizations with dedicated leaders are necessary to initiate and sustain reform. Despite their other benefits, radical reforms cannot necessarily create employment or raise per capita income.
    [Show full text]
  • ABSTRACT Title of Document: PLACE and CASTE IDENTIFICATION
    ABSTRACT Title of Document: PLACE AND CASTE IDENTIFICATION: DISTANCIATION AND SPATIAL IMAGINARIES ON A CASTE-BASED SOCIAL NETWORK. Jillet Sarah Sam, Doctor of Philosophy, 2014 Directed By: Professor George Ritzer, Sociology This thesis studies the potency of place in mobilizing social categories, and its implications for both social categories and places. I use the theory of distanciation to study associations between caste identity and place. I conducted an ethnographic study of a caste-based digital group, the Cyber Thiyyars of Malabar, to understand the connections and disconnections between the Thiyya caste and Malabar from the perspectives of different sets of actors involved in the identification of caste, namely the nation-state and members of this caste-based network. The nation-state knows the Thiyya caste in a manner that is disconnected from Malabar, while the Cyber Thiyyars of Malabar seek to re-emphasize the identification of this caste through the region. Participant observation and in-depth interviews indicate that through references to Malabar, the group seeks to establish a Thiyya caste identity that is distinct from the Ezhavas, a caste group within which the nation-state subsumes them. I demonstrate that references to Malabar serve to counter the stigma that the Cyber Thiyyars of Malabar experience when the spatially abstract categorization of the Thiyyas interacts with notions of caste inferiority/superiority. Further, it serves as a mobilizational tool through which they hope to negotiate with the nation-state for greater access to affirmative action. I also demonstrate that caste identification continues to be relevant to the production of place. Place-based identification of the Thiyyas influences the manner in which the group envisions the physical boundaries of Malabar and how other social groups can belong to this region.
    [Show full text]