Monday, August 22, 2011

The brief autobiography of Diwan Bahadur Rettaimalai Srinivasan

, , 1999
Dalit Sahitya Akademi, Chennai, 1999


Publishers Preface

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In this moment of stepping into the next century, the Dalit Sahitya Akademi has taken up the
great task of searching for and gathering the ideas of those forebears who struggled and thought
about the dalit people. In this manner, after Ayothee Thass Pandits thoughts, we place before
you here the brief autobiography of Rettaimalai Seenivasan, in the same way in which he had
published it.
1860 7
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. 1891-

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Rettaimalai Seenivasan was born on July 7, 1860, in the small town of Madhuranthakam in
Chengelpet district. From his 22nd year onwards, he travelled to many cities and showed
eagerness to know the history of the oppressed people. In 1891, he joined the Adi Dravida
Mahajana Sabha and took up the responsibility of Secretary later.
1893-
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In 1893, the Paraiyan journal, that he had begun, did its work of encouraging awareness among
the oppressed people. It was published continuously for seven years.

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To gather support for his goal of bringing progress to the Paraiyar, he decided to go to London
and set out on his journey. He was forced to spend some time in North Africa because of illhealth. After this, he went to South Africa. He worked in government service there for sixteen
years. He was introduced to Gandhi there. He had the opportunity also of working as his
translator.

1923- .
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In 1923, he was appointed as a legislative assembly member and performed excellent service.
For his services, he was given the titles of Rao Sahib, Rao Bahadur and Diwan Bahadur. He was
a legislative assembly member for 15 years.

1931-

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In 1931, he participated with Ambedkar in the Round Table conference in London. He stood by
Ambedkar to block Gandhis dishonest attempts to project himself as the representative of the
Depressed Classes.

1945 18- .

Rettaimalai Seenivasan, who worked tirelessly for the benefit of the oppressed people, died on
September 18, 1945.

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He put together some of the important incidents in his life and published a brief autobiography,
Jeeviya Sariththira Surukkam, which is this book.

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Though this book is very small, it is certain that it will be a very large weapon in the war for the
Dalit peoples freedom.

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Only people who have learnt their history can change it. In this way, it is of foremost importance
that Dalit people learn their own history. We believe that this book will be useful for this.

(French
Institute of Pondicherry)
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We thank the French Institute of Pondicherry for giving us permission to take copies of the
original text and V. Alex (Madurai) for giving us some of the pages that were damaged.
1999
December 1999 Dalit Sahitya Akademi

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Preface
I have seen the improvement of the society that is now known as the Adi Dravidas within these
measly fifty years of my lifetime out of many thousands of years. It is my aim that this history
should be added to the social history of the Adi Dravidas.
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It will be understood through this historical account that all that was done by those of other
communities and religions for the progress of these people was a personal quest only, while the
people of this society have been doing well for themselves by ceaseless effort.




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Diwan Bahadur Rettaimalai Srinivasan A brief autobiography
The autobiography of fifty years of labouring for the development of the Adi Dravida with
the assistance of the government has been given here in great brevity.

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Rao Sahib Rettaimalai Srinivasan

By being a wise man, a guide and a friend to those of his community, he has gained their respect.
Chengelpet Collector

The opinion of the government

1926 20

(H.E.)


P. . M.A.
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On February 20, 1926, at the Darbar that gathered at the Saida Pettai, His Excellency the royal
representative, Indias Governor General, gave Sri Rettaimalai Srinivasan the Rao Sahib title and
a symbol to mark the giving of the title. Upon this occasion, the Chengelpet Collector the
honourable P. Seetharamaiah Panthalakaru M.A. spoke as is given below:-

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. 1891 (
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The one who has the blessing of receiving this honour next is Sri Rettaimalai Srinivasan, who
currently resides in Poonamallee. He is now a great elderly man of 65 years of age. A hero who
struggles for the Adi Dravidar. He received education at the school of arts in Coimbatore and
acquired great skill in keeping accounts. It was his principal ideal to perform as much service as
he was able to the people of the clan into which he was born. In 1891, he entered public service
and established the Chennai (Parayar Mahajana Sabha) Adi Dravida Mahajana Sabha . In 1893,
he took Paraiyan, that hated name that had put many generations to great hardship, and with the
aim to develop people of his caste, he began to publish a magazine called Paraiyan.

1893 23

. 1895 23
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. 1895 6

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(H.E.)

. 1896

(H.E.)

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On December 23, 1893, he gathered people for a huge meeting at the Royapettah Wesley
Mission Hall so that his people may be filled with emotion and arise. On October 23, 1895, at
Town Hall, a meeting of a size that has never been held by them so far was conducted. Even
before 32 years, for the first time, Mr. Srinivasan had given to the silent Adi Dravida (without
the strength to realise, argue for and get their rights) some emotion (to realise their rights and
express them). The scattered people of this community were united and, like the other castes,
took the responsibility of becoming a unique community within the Indian country. December 6,
189, is special day that will never be forgotten. He took a representative group of Adi Dravidas
to meet the then-Viceroy and Governor General, His Excellency Lord Elgin. In 1896, on behalf
of the Adi Dravidar, he read out a message of farewell and good wishes to the former Chennai
Governor, His Excellency Lord Wenlock, when he was leaving for England.

1900 Mr.
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1904-
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Until Mr. Srinivasan went to England in 1900, the magazine Paraiyan was run. He then went to
South Africa and started working with the Union Government in 1904. After sixteen years of
working faithfully for them, he spent two years in East Africa and left his job. In 1921, he
returned to his country, India. He believed that his people would not develop unless they develop
the virtues of self-confidence, abstinence from alcohol and economic expenditure. He had
thought and arrived at the realisation that unless the Adi Dravida work with belief in the King,
they would lose the sympathy of their governing officers. By being a wise man, a guide and a
friend to those of his community, he has gained their respect.

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Two years after returning to his motherland, he laboured with great care and dedication for the
welfare of the Adi Dravida as a member of the Legislative Assembly. Working with tireless
motivation and enthusiasm for the progress of the clan into which he was born for some 35 years,
he has reached his old age. As the fruit of such dedicated and unpretentious service, he has
received the trust and respect of his community. For his virtue of not indulging in caste-based
stirs, he has been felicitated by public servants from various communities. From the innocents
who have been made to stumble upon obstacles within our royal estate, among the thousands for
the first time he has arisen with his labour and for this service the government gives him the title
of Rao Sahib with joy. Along with my pleas that he should continue to work among the common
people, I wholeheartedly gift him this Rao Sahib title given by the royal representative, Indias
governor general, and the symbol for it.

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The publishers preface to the book is here, the chapter titled the Governments Opinion is
here.

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[One line missing in the text received]in this time, my elders say, our ancestors came to
Chennai city from Thanjavur for purposes of trade.

1860- .
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I was born in one of the villages of Chengelpet in the year 1860. When I was reading in the
Coimbatore School of Arts, out of about 400 children, except 10 of them, all of them were
Brahmin. The rules of caste were maintained with great strictness. Afraid that the children should
find out about my caste, family and the place I live in, if I became friendly with them, I would sit
somewhere outside the school, reading, until after the first bell was rung. When classes were
dismissed, I would walk as fast as I can home, so that the students wouldnt be able to keep up
with me. Thinking repeatedly about the cruelty of not being allowed to join other children in
play, I would grow sad and think about how to overcome this obstacle. I joined the profession of
accountancy and worked in European trading houses in the hill country of Nilgiris for ten years
and the worry about how to destroy untouchability was constantly with me.

1890-

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In 1890, I came to Chennai and undertook research for three years on how I could bring those
called Paraiyar to a higher state, like those of other castes, and make others respect them. I
would walk great distances towards the South along the railway line and look at the destroyed
walls of the Nandan fort in Kumbakonam, Tholkaasu Nandan, the Nandan who sang the
Kalambagam, the Kandha Fort that was built by the Kammalar and wiped out by the Sambava
princess, the Oomai Lake by the shores of which the Nandanar called Thirunaalaipovar had sung
his praises, the Mutt next to it, the places where Tiruchirapalli Saambava Saambaan, the
Thanjavur Saambaan Periyanaayagi, Maariammai, Thiruvarur Thiyaga Sambaan had offered
sacrifices and the structures built in those places, the Samadhi of the Perumparaiyan who rode on
elephants, the rights that his descendants have in the Thiruvarur Thiyaga Sambaan temple.
Staying in these parts for a night, I would inquire about such things, see these people living next
to several temples without water to bathe or drink, living in temporary huts, without paths to
walk in and without ways to survive, subject to the cruelty of untouchability wherever they went,
who were beaten if they should so much as open their mouths and talk, living in fear of officials
and caste Hindus and practising deceit out of fear, living in sorrow that cannot be ameliorated,
realising the pain they suffered, I would learn of our old history and return.

1772-

. 1818-

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. 1893
. 120 . 1893-

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1893-
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Looking through the old records of the Sarkar, it could be seen that they have been concerned
about these people from 1772. In 1818, the Revenue Board had asked Collectors to find ways in
which these people could be helped to progress. It is not known what became of that request. In
1893, they sought to impart education to these people. They had lain for 120 years with none to
care for them. Though these people were enthused by the orders that were issued by the Sarkar in
1893, they did not receive the fruits of it. Next, in 1893, I published Paraiyan as a provocation
to action.

1926- 1-
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, 1936-
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From the many crores of innocents who have been made to stumble upon obstacles within our
royal estate, for being the first one to rise and labour for them, the government delighted in
giving me the Rao Sahib title on January 1, 1926, the Rao Bahadur title on June 3, 1930 and the

Diwan Bahadur title on January 1, 1936.

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The publishers preface to the book is here, the authors preface and the chapter titled the
Governments Opinion is here. The brief autobiography begins here.

1893-

Journal in the year of 1893

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He who is chanting the great mantra of I! I!! will understand himself and become all-knowing
and all-seeing. Similarly, he who says, I!I!! of himself and speaks the truth of his race without
fear or embarassment and celebrates his freedom, he will lead a respectable family life with good
property and eternal peace. Therefore, unless a member of the paraiyan clan comes forward and
says I am a Paraiyan, he will not be able to celebrate freedom and will remain oppressed and a
pauper. Therefore, I published a journal crowned with the name Paraiyan. It was published in
1893 October. It was a small monthly with four pages. It cost 2 annas per copy. People of my
clan, the ones named Paraiyar, endorsed it with great enthusiasm.

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1895 7



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To advertise it and for the first print run, Rs. 10 was spent. In two days, some 400 copies were
sold inside Chennai city. In three months, the journal became a weekly, and after two years, there
was a printing press. The journal spoke in favour of that section of society called Paraiyar,
sought the support of the government and discussed the codes of good conduct. Wherever this
section of society gathered, there they discussed this journal with great enthusiasm. To prove that
they, too, were a community, they went to the Chennai Victoria Hall in a large group, holding
white flags and accompanied by a band and music. They established their pride and glory and
held a grand meeting. That was the first time that people of this clan had gathered in the Victoria
Hall.

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The caste Hindus among the Village Munsifs, Collectors, Revenue Board and members of other
boards practised several deceits. The Congressmen and the caste Hindus and missionaries made a
group of this clan stand against itself. They even released a magazine in opposition. Other
magazines also attacked vigorously. One of the same clan attempted to humiliate me by getting
me arrested on a warrant for my supposed crime of trying to flee the country after committing
fraud. This effort failed. In 1896, the Paraiyan journal had carried a letter with a libelous fact
from some letter-writer. For having published this in the journal, one section of this clan dragged
me to court. Many of the clan came to the court in large numbers. They came with their heads
and bosoms crowned with the title of Paraiyan, carrying bundles of money. I was fined Rs. 100.
I dont know who gave that money. They showed openly the love and fidelity for their clan. So

the Paraiyan journal will remain the root cause for this clan to open its mouth, to progress, to
form associations and a society.

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Seeking the welfare of those of this clan, I had to journey to London and the journal had to be
stopped when I could not find anyone suitable to continue publishing it. The journal had
functioned continuously for seven years. Since this movement spread throughout India, many
crore people continue to benefit from it.

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When I had reached Bombay with the intent of travelling to London and speaking of the
obstacles before the depressed classes and seeking the support of the British, my father sent me a
telegram asking me to return. Resolving that the corpse that has gone to the burning ghat cannot
return, I journeyed on the first ship that was travelling West and reached the island called
Zanzibar in East Africa. I gathered money there for two years before travelling towards South
Africa. I alighted at the port of Delagao Bay, and, in the month that I was waiting for my
passport, malaria struck. Doctors said that I should stay on a ship to take the sea breeze for six
months or go to an extremely cold hilly region. Returning to India would mean death, they said.

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While I was weakened, one of my race, a washerman and his good wife gave me the treatment
and hospitality I needed. An accountant who lived there also gave me hospitality. Leaving that
place, I reached the port called Durban in the Natal province. There, too, Antony H. Peter gave
me hospitality and sent me to a very cold hilly region and helped me get a government job. I am
not able to forget my gratitude to the three of them. In Natal, in the town called Verulam, a
soothsayer and a healer said that he could see the fortune of a Brahmin in me and gave me alms
and insisted that I bless him. It was as if the good that I had done for poor people was now
spouting water from its head. It took many years in that country for my weakness to heal. To

protect my family, I had to return to the motherland. When I returned, though I was happy to see
my people, my mind was shaken by the unfortunate state of my clan.

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I wondered if, like the corpse that returned from the burning ghat and was brought back to life,
god would fulfill my intention of travelling to London. When I reached Chennai, I was appointed
as a member of the Legislative Assemby by the Government. Within a few years, I was sent as a
representative of the depressed classes to the Round Table Conference in London by the
government. I went there twice. I helped people, not only in Madras Presidency, but all over
India attain national freedom and win their rights. Twenty years on, it was a boon to my clan that
my intention to travel to London was fulfilled.

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The publishers preface to the book is here, the authors preface and the chapter titled the
Governments Opinion is here. The brief autobiography begins here. The next part about the
Paraiyan journal and the travel to London is here.

Society


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When the Aryans settled in our country and created the rules of caste, the Dravidians who are
now called Paraiyar, Panjamar and Adi Dravidar were subject to much misery for they refused
to concede. They lived as a separate society, in a separate space called the Cheri. They created
their villages with such things as their temple, pond, priest, village head, panchayat members,
washerman, barber, burial ground, burning ghat, and the customs of widow remarriage and
divorce. The custom of the Thesaayi Chetti, who would come under the guise of resolving their
disputes, snatch their money and leave, is now vanishing. I continue to condemn this practice.
Instead of openly celebrating their freedom, they have been absorbed into the Aryan caste rules.
Those people have kept them under control. I tried to collect them into a large community, that
they may ask for and enjoy their rights. Reading and understanding all that was published in the
journal, people of this clan gathered in groups across the nation to talk about the obstacles they
faced and their development. In Chennai, a central group called the Paraiyar Mahajana Sabha
was established. I was the Secretary who led this group.

1895- .

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1893 23
112

3412
(Genl. Sir Geo. Chesney)
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In 1895, an incident took place. The Civil Services exams were on in London. Only the English
would pass those exams. Only they could become Collectors and Judges and hold other high
offices to perform tasks of national administration. Members of the Congress submitted a
petition to the British Parliament that these exams should be conducted in India also. The
Paraiyar Mahajana Sabha gathered as a large crowd at the Chennai Wesleyan Mission College
Hall on December 23, 1893, to collect signatures opposing this petition, saying that if those
exams were held in India too, the caste Hindus would corner all the high-ranking posts and
would torture the poor castes by terming them untouchable. The opposing petition was 112 feet
long with 3412 signatures and was submitted to the British Parliament through the Parliament
member called General Sir George Chesney. Seeing this, the Congressmen withdrew their
petition. After this, the India Secretary issued orders that all those in lower posts can be
appointed to higher postings if they have the requisite capacity. (Look at appendix 1 to see the
opposing petition)

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The publishers preface to the book is here, the authors preface and the chapter titled the
Governments Opinion is here. The brief autobiography begins here. The next part about the
Paraiyan journal and the travel to London is here, which is followed by the section on the origin
of caste and the birth of a petition against the Congress demand to hold the Civil Services exam
in India.

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Besides noting the state of these people in the villages, the petition had mentioned that there was
a board saying Paraiyar should not enter in a Brahmin street in Mylapore, near the house of an
Indian High Court Judge, and that the children of this clan were not admitted to the
Pachaiyappan College, established by caste Hindus here in Chennai city. This petition was the
reason why that board was removed and these children were admitted a little while later.

The appointment of the Labour Commissioner.

Was due to the above-mentioned petition.

(Protector)

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Copies of the petition were given to all members of Parliament. All the newspapers of England
published how cruelly caste Hindus treated many crores of agricultural labourers. There was a

stir about how the Indian government could have not noticed the practice of such cruelties. As
the Indian Secretary compelled the Indian Government to take action, Indian government
officials began to hold discussions with the Chennai government officials. Many years later, they
decided to encourage the advancement of these oppressed people by appointing the most senior
by virtue of age and posting from among the Civil Service officers, one who was also
compassionate, as Protector. Henceforth, these oppressed people have received schools, houses
and agricultural land. When it came to pass that the Protector who was instituted for the welfare
of these people also had to look after the artisans, he began to be called the Labour
Commissioner.

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I had petitioned the government to give land that was available on tender for these people in the
Chengalpet Zilla. They said that there was not even one acre of land to give in that Zilla. On
April 28, 1894, Collector Atkinson announced that there was enough land in the Krishna Zilla.
The poor were unable to cultivate that land or travel that distance without monetary assistance.
Now, we see poor Adi Dravida farmers taking lands on tender straight from the Collector,
besides the many thousands of acres of land that he gives. In the matter of education, too, the
Labour Commissioner is helping us in many ways. The assistance that the government is now

providing to these people was the result of the opposition of the Paraiyar Mahajana Sabha to the
Civil Services exam. Was this not how the terrible cruelty of untouchability was made public?
Even in the time when I was not in India, the Paraiyar Mahajana Sabha was, together and as
individual members, working very hard. Yet I still see a few people who do not join the clan.

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