JURISPRUDENCE

‘PERIYAR AS A FEMINIST’

Submitted by

P.Mohandas
Reg. No. BA0150026

Under the Guidance of

Ms.Pranusha Kulkarni
Assistant Professor

TAMIL NADU NATIONAL LAW SCHOOL

(A State University established by Act No. 9 of 2012)
Tiruchirappalli
Tamil Nadu – 620 009

MARCH – 2017
Ms. Pranusha Kulkarni
Assistant Professor in Juriprudence
Tamil Nadu National Law School
Tiruchirappalli
Tamil Nadu – 620 009

CERTIFICATE

This is to certify that the project work entitled ‘PERIYAR AS A FEMINIST’ ‘

is a bonafide record of the research work done by P.Mohandas, under my supervision and
guidance. It has not been submitted by any other University for the award of any degree,
diploma, associate ship, fellowship or for any other similar recognition.

Place: Tiruchirappalli

Signature of the Guide

P.Mohandas
Reg. No. BA0150026– II Year B.A. LLB.(Hons.)
Tamil Nadu National Law School
Tiruchirappalli
Tamil Nadu – 620 009

DECLARATION

I, P.Mohandas, do hereby declare that the project entitled ‘ PERIYAR AS A

FEMINIST’ submitted to Tamil Nadu National Law School in partial fulfillment of

requirement for award of degree in Under Graduate in Law to Tamil Nadu National Law

School, Tiruchirappalli, is my original research work. It and has not been formed basis

for award of any degree or diploma or fellowship or any other title to any other candidate

of any university.

Counter Signed Signature of the Candidate

Project Guide
 ACKNOWLEDGEMENT
At the outset, I take this opportunity to thank my Professor Ms.Pranusha Kulkarni

from the bottom of my heart who has been of immense help during moments of anxiety and

torpidity while the project was taking its crucial shape.

Secondly, I convey my deepest regards to the Vice Chancellor Dr.KAMALA

SANKARAN and the administrative staff of TNNLS who held the project in high esteem by

providing reliable information in the form of library infrastructure and database connections in

times of need.

Thirdly, the contribution made by my parents and friends by foregoing their precious

time is unforgettable and highly solicited. Their valuable advice and timely supervision paved

the way for the successful completion of this project.

Finally, I thank the Almighty who gave me the courage and stamina to confront all

hurdles during the making of this project. Words aren’t sufficient to acknowledge the

tremendous contributions of various people involved in this project, as I know ‘Words are Poor

Comforters’. I once again wholeheartedly and earnestly thank all the people who were involved

directly or indirectly during this project making which helped me to come out with flying colors.
S.NO CONTENTS

1 INTRODUCTION

2 PERIYAR FEMINISM

3 LIBERAL FEMINIST THEORY

4 PERIYAR ON FAMILY AND WOMEN

5 RELATION TO THE ABOVE THEORY

6 RADICAL FEMINIST THEORY

7 RELATION TO THE ABOVE THEORY

8 NATURAL LAW

9 CONCLUSION

10 BIBLIOGRAPHY
 ‘PERIYAR AS A FEMINIST’

INTRODUCTION:

The advocacy of the right of women in all spheres of life has become the order of the day in the
21st century. But centuries earlier, the status of women was highly deplorable almost all over the
world. The subordination of women socially, economically and politically was in practice
everywhere. Shakespeare says, “Frailty, thy names women.” What shakspherre said in
Elizabethan England remains a truth universally. But this subdued nature and subordination of
did to continue for long.

Gradually arose a renaissance in favor of the natural rights of women. Feminine liberty began to
spoken of. But the word Feminism of recent origin. It was coined primarily in France somewhere
around 1880 and it spread through the European countries in about a decade or two subsequently.
The earlier proponents of feminism in western countries strove for economic and political
equality. But still the man made discrimination between male and female continued.hte
movement for liberation of women championed the cause of equality and claimed for a parity of
work and wages. It also claimed for the rights of property for women. It took a long time for
women to claim and achieve political rights.

In tracing the history of India, we find that the dominant religion (87%of the population) was
Hinduism in which women are spoken of as inconsistent, sensual, greedy, impure, and seducers
of men. She was prohibited from doing rituals and ceremonies; women groped with the sutra and
papayoni which means a person of sinful birth. The miserable aspect in a women’s life is that in
her childhood, she is subservient to her father, in youth to her husband and after her demise of
her husband to her sons. She cannot be independent in any part of her life. It is obvious therefore
even after the realization the women are the worst sufferers in the social stratification.

Thanthai periyar was bold enough to seize these matters in their entirety much against the
onslaught of tradisitional and conservative pundits of a custom ridden Tamil society. So it may
be asserted that feminism enunciated by thanthai periyar is unique and distinctive. Periyar E.V.R.
not only did the spade work to improve the status of women but also probed into the causes of
subordination of women and consistently worked to improve the status through his great social
revolutionary Self-Respect Movement. He presented a threadbare analysis why and how women
came to be enslaved suggested ways and means to improve their status. When periyar started his
self respect movement in 1925, the term self respect meant for him not only caste but also
discrimination by birth i.e. the gender also. In championing the cause of liberty and self respect,
periyar was a typical humanist besides being Rationalist. Periyar, the great thinker declared
openly that women should not become ‘a child bearing machine’.

Periyar advocated self respect marriages which recognize equality of women and elimination of
meaningless customs and rituals. He demanded that women should have free education and
reservation in jobs and politics. In those days there was a pernicious habit of endowing women to
temple; girl child was dedicated to Hindu God called Devadasi system which leads to
proliferation of public prostitution. Only because of untiring effort ofperiyar and justice party the
devadasi system was abolished in 1930 by law.

PERIYAR FEMINISM

Periyar’s approach, ideologies and thoughts do not come under any of the school of thought and
they carry a stamp of their own and hence it is inevitable to have a new classification as periyar
Feminism which is the revolution in the history of India. The old adage says : ‘charity begins at
home’ but Periyar’s principle proclaims, ‘equality should start from our home for womenfolk
and that too not by their traditional male masters but by their own independent, revolutionary
women groups, who have nothing to lose but their chains’. He had spent more than five decades
of his life to awaken the people to their want of education, faith in superstition, deception and
exploitation to which they are subjected. He used his mental, material and moral resources in the
service of the people patriarcially women’s liberation.

Periyar’s humanism sprouted from is rationalism and stands for a new world of equality and
liberty. His approach to end women enslavement is always a surgeon’s cure and not a
physician’s cure. Periyar asked women to organize themselves to get liberated by their own
efforts. His feminism stood for the cause of women that has few parallel’s in the history of
women’s liberation in India. Widowhood, child marriage, dowry, male domination, myths and
puranas weave stories extolling servility in women as virtue, were ridiculed, condemned and
exposed by him.

According to him, the continuous occupation of women in bearing and bringing up children was
the main cause of their complete dependence on men. He viewed contraception as the most
effective tool of the women’s liberation. Periyar was the earliest to advocate family planning
considering other factors such as health of women, economic condition, etc. the birth control
policy advocated by him does not aim at preventing the birth of children altogether but aims at
only limiting the birth of children altogether but aims at only limiting the birth.

Periyar feminism also focused on widow remarriage. In ancient days it was a practice to reduce
the widows to ashes by making her fall into her husband’s funeral pyre. This practice was called
sati system. This sati system was later eradicated by Indian intellectuals like Raja Ram Mohan
Roy.

It was faced with agitations and protest by the traditionalists but in due course of time they
protest subsided and their barbarian practice of sati system was completely eradicated from
India. But later, the custom that prohibited widows from remarriage was crueler than sati system
where they were prevented from remarriage. Hence he advocated with feeling and forcefulness,
widow remarriage.

He also emphasized the women’s right to divorce and to have property rights. In India among the
many reasons for the subjugation of women the most important one was that they did not have
the right to property. He insisted on the right of women to become the inheritors of parental
property. He awakened the people to realize that all men and women are enjoy equal and it is the
birthright of every individual to enjoy liberty, equality and fraternity. He opposed religion
vehemently since it myths and superstitions kept the innocent and ignorant people in darkness.

Thanthai Periyar was a radical reformer, who also fought against Devadasi system that was very
much prevalent in those days. In this practice girls were married to a deity and forced into ritual
prostitution. He also insisted that the cruelty perpetuated in the name of chastity that a wife
should put up with the brutal act of the husband should be abolished. He said that ninety percent
of the then prevailing prostitution would disappear if child marriages were abolished and if
provision existed for widow remarriages, divorce and for inter-caste marriages.

Periyar’s feminist theory sprouts because he felt that the root cause for women enslavement were
social evils like castesium, orthodox, superstition and imposition and mythological beliefs, which
were considered to be the cancer of Indian system. He viewed the claim of one class to be
superior to other sis the basic cause of women oppression. The champion of the underprivileged,
Periyar, fought till the end of his life for the cause of transforming the slavery of women,
instilling the spirit and values of self-respect, rationalism and humanism. It is most appropriate
that the title of PERIYAR was officially conferred on him at a women’s conference held at
madras in November, 1938.

Periyar feminism does not follow any specific feminist theory even though periyar feminism is
different from other the following theories somewhat gives similar ideas with periyar feminism. I
therefore present some of the theories here and analyze periyar feminism.

LIBERAL FEMINISM:

Liberal feminist theory has evolved from the liberalism and seeks to copy the liberal principles
of justice, liberty and equality. The visionary architects of liberal feminism are Mary
Wollstonecraft’s book, ‘A Vindication of the rights of women’, John Stuart Mill’s ‘The
Subjection of Women’ Harriet’s Taylor’s ‘ Enfranchisement of women’ and Betty Friedan’s
‘The Feminine Mystique’.

These feminists combine feminist ideals with humanist ideals, i.e., gender justice based on
humanism. It views sexism as dysfunctional as it deprives society fifty percent of its creative
workforce.1

Mary Wollstonecraft’s book, ‘A Vindication of the rights of Women’, is a classic of feminist

theory. The central focus of his theory s that women remain enslaved because of a corrupt
process of socialization. Proper education and proper training in critical thinking is most
important item on the feminist ideologies as per her belief. She projects a twofold benefit:

1. It will enable women to think sensibly about their situation.

1
Judith Austrella,www.yahoo.com
2. Their power of critical thinking will enable them to develop their souls.

John Stuart Mill’s, ‘The Subjection of Women’, reflects the authors utilitarian principles.
Women liberation is justified because it will enable each individual to experience the highest
happiness.2

Josephine Donovan, the enlighten liberal feminist shares the following basic tenets:

1. Faith in rationality
2. Women and men are ontologically similar
3. Belief in education with emphasis on training in critical thinking
4. Demanding political rights, in particular the demand for the vote
5. Viewing individual as an isolated being, who operates as an independent agent and whose
dignity depends on such independence. 3

Liberal Feminist Theory can be explained by examining the term theory first. Owens (1994)
defines theory as a thought process or way of thinking about reality which becomes a model of
that reality. There are at least two important ideas that come out of the definition of the term
theory by Owens (1994). These are firstly, a theory is a thought process that guides us, and
secondly, it can be used to explain practice and action taken. Within this context Liberal
Feminist Theory can be explained as an individualistic form which concentrates on women
having their equality through being responsible for their actions and choices (Brookes, 2008). On
a similar note, Giddiness (2001:692) defines liberal theory as a “feminist theory that believes
gender inequality is produced by reduced access for women and girls to civil rights and
allocation of social resources such as education and employment”. From the two definitions
above it can be noted that the liberal feminist theory acknowledges the existence of disparities in
society that are gender related, but the onus is on the individuals affected to improve their
situation.

The Liberal Feminist Theory is premised around a number of assumptions. These premises are
based on the understanding that individual ignorance has contributed to gender prejudice. In
order to address this prejudice the affected individual has to take action. Education is therefore

2
Sushila Singh, Theory, Critical Analysis, Delhi: Pencraft International, 2004, 30.
3
Olive Banks, Faces of Feminism, New Delhi : St.Martin’s Press, 1981,229
seen as a variable that can be used to improve the situation. Liberal feminists are also concerned
with equal rights and freedom of the individual. If there are to be reforms, such reforms have to
be gradually introduced without upsetting the status quo. Liberal Feminists have moderate aims,
their views do not radically challenge the existing values and as such they aim for gradual
change in the political, economic and social system (Haralambos and Holborn, 2008). Gender
disparities are therefore attributed to a number of factors. Such factors include culture and the
way men and women are socialized within that culture. The other factors are closely related to
the attitudes of the individual. All these can be changed through empowerment and education. In
essence, liberal feminism is for gradual reforms through advocacy for equal rights for all, and
laws and policies that promote equality.

periyar didn’t wholly follow any specific feminist theory but some of them is par with liberal
feminist theory as mentioned above he also worked for equality of women with men through
some specific practices , eradicating traditional un ethical and unscientific practices and he also
imposed strongly for education of women as that would help to eradication of oppression of
women.

RELATION TO THE ABOVE THEORY

PERIYAR ON FAMILY AND WOMEN

SELF RESPECT MOVEMENT

Periyar started the self respect movement with the aim of establishing a casteless society based
on equality of the people by eradiation of social evils and liberating the society from the shackles
of superstition. The movement was also intended to strive for complete equality for women and
to promote educational and employment opportunities to women. The tenets of the self respect
movement, among others, are:

a. In human society, both men and women shall be treated as equals with no differentiation
in every respect, except gender
b. There shall be no kind of inequality among the people living in a society.
c. There shall be equality and fraternity in social, religious and political space.
 d. There shall be no superiority and inferiority by virtue of birth
e. Women should be given the same rights to property and inheritance as men 4

SELF RESPECT MARRIAGES:5

Self respect marriages approve “love marriage” in the place of “arranged marriage”. However,
the self respect marriage does not denote an irrevocable life – long partnership. It permits divorce
at the instance of either partners. The absence of rituals and the avoidance of Brahmin priests are
the salient features of self respect marriage. The tying of sacred thali the ceremonial kanyadan
chanting of meaningless mantras do not take place in self respect marriages. We find no
reference to thali in the “Nachiyar thirumozhi” by Andal, one of the twelve Alvars, although she
refers to chanting of mantras and other ritual during the marriage. Thali is the symbol of slavery
according to periyar. Self Respect Marriages became legally valid through legislation brought by
Anna, the disciple of periyar.

EQUALITY OF WOMEN

Our social custom in the yester years allowed a man to marry any number of women. Our
women folk were not allowed to practice this custom. A widower is entitled to remarry
irrespective of his age, whereas a widow is not allowed by the social custom to remarry. The age
at which a women become widow is immaterial to the society. peiyar raised his voice in support
of remarriage of widow, previosly prevented, even if she lost her husband when she was 5or 10
years old.

Hence it is clear that women are forced to live without any rights, as slaves, servants, cooks and
child bearing machines. The domination of the particular community merely by virtue of birth is
almost dead and gone. However the domination of men over women still persists. “Without
women empowerment and social justice, inequality between men and women in every sphere
of social life cannot be eradicated”, asserted periyar. Periyar wanted 50 percent reservation for
women in educational institutions and in government services in order to secure equality of
women.6

4
Dr.K.Veeramani, Collected Works Thanthai Periyar, Periyar Self Respect Propaganda Institution, 2005.
5
Ibid at 4
6
Dr.K.Veeramani, foreword, Why women were enslaved, Thanthai Periyar, Translation by Meena Kandasamy,pg vii
WOMEN’S EDUCATION

Education has for its object, the formation of character (Herbert Spencer). According to periyar
thinking ability skills and the knowledge are the ingredients of true education and not the
information imparted in schools and colleges and their retention tested by written reproduction at
the end of the course. To periyar, education does not mean bookish knowledge. The power of
thinking and understanding and the spirit of helping others were the indicators of true education.
Periyar insisted on Women’s education. Periyar asserted, “Emancipation of women lies in their
education.”7

Inspired by periyar’s emphasis on women’s education and equal rights with men, many a women
participated in the procession, conference, propaganda organized by the self respect movement.
Periyar was in favor of sex education. Periyar wanted that men and women need to know at least
to certain extent about sex. Periyar cautioned that ignorance of the knowledge of sex and
indulgence in sex with animalistic manner leads to disease, physical handicap and mental agony.

RADICAL FEMINIST THEORY

This theory is concerned with issues arising out of prostitution, sexual harassment, rape, etc. the
contributions are against heterosexuality and traditional roles of women as faithful housewives
and child bearing industry.

Radical or dominant feminism focuses on inequality. It asserts that men, as a class, have
dominated women as a class, creating gender inequality. For radical feminists gender is a
question of power. Radical feminists urge us to abandon traditional approaches that take
maleness as their reference point. They argue that sexual equality must be constructed on the
basis of women’s difference from man and not be a mere accommodation of that difference. In a
feminist jurisprudence, the burden of proof would shift toward recognition of the present gender

7
Ibid at 6
inequalities – taking into account the particular details of sexual inequalities, statistical
disparities, and the degree to which statutes work towards an end to male supremacy.

Shulamith firestone through her book, the Dialectic of sex, states that biological revolution can
liberate women while Kate millet in her book sexual politics, says that women will be liberated
only when gender discrimination is eliminated because it is constructed and fostered by
patriarchy. Radical feminism sees the oppression of women as the basic form of oppression,
whose purpose is to obtain psychological ego, satisfaction and self esteem. Dana Densmore
made major contributions to the development of this theory she urges that women do not
consider sexual freedom the be-all and end –all of liberation. The feminist held that institution of
marriage both in theory and practice should be abolished.8

A series of statements by black, Latin and Native American feminists strongly express a concern
that the mother’s culture remain alive and that’s moral vision to be at the foundation of any
feminists change.

Sushil singh says, “Radical feminism is a recent attempt to create a new conceptual model for
understanding many different forms of social oppression…Instead in what appears to be a
regression to conservatism, the radical feminists hold that the roots of women’s oppression are
biological. The origin of women subjection lies in the fact that as a result of the weakness caused
by child bearing, women become dependent on men for physical survival. The origin of the
family thus is biological factor. Consequently, the power relationships that develop within the
biological family provide a model for understanding all other types of oppression such as racism
and class society. Thus, the battle against capitalism and against racism is subsidiary to the
more fundamental struggle against sexism”. Sushil Singh further says, “The radical feminist
conception of human nature is neo- Freudian. This is the only feminist theory which argues
9
explicitly that women’s liberation also necessitates children’s liberation.”

Radical feminist conclude that women’s liberation requires biological revolution. Their belief is
that only through technology women can be liberated from the fundamental inequalities of the
bearing and rearing of the child.

8
Audre Lorde, ‘The Master’s Tolls Will Never Dismantle the Master’s House in Moraga and Anzadue’, Garden
City:Anchor, 1981,99
9
Supra Note 2
As these feminist theories like radical feminism periyar feminism also includes some of these
principles in it periyar was a Radical feminist. As the above mentioned feminists ideologies
periyar also did many radical things to get equality of women with men. The following I mention
give you the ideologies of periyar feminism in a radical way

RELATION TO THE ABOVE THEORY

FAMILY PLANNING –BIRTH CONTROL

Population explosion is an impediment to progress of a country, as it will bring about economic

deterioration. Periyar favored family planning. These arose question from some quarters. Who is
this ramasamy to prevent what God gives? Many made fun saying that he is sure to go to hell.
Periyar answered them as “when we plant excess tress in a garden it will not go properly and
even if it does grow it will naive proper yield. When there is a regulation for planting trees,
should there not be regulation for begetting children? One must have in mind that if one
begets more children it will spoil the physical health and strength of mind of women”.

Those who belong to particular religion present three reasons for opposing child birth

1. It is against God
2. It is against the scriptures
3. It is against nature

It is our opinion that these three reasons are totally foolish, bad, fully imaginary and
controversial. Periyar expressed the view that women’s employment itself would directly lead to
birth control and this could become an excellent method of family planning.

Birth control gradually become popular everywhere as it has become common news and at
present it is gaining popularity.

Periyar said, “Differ fundamentally in my views regarding birth control from others. It is
crystal clear that pregnancy and child birth are only impediments to liberty and independence
for women in this world. Therefore my emphasis and insistence on birth control is only to get
freedom and pave way for independence for women while others give top priority to (1)
women health (2) child health (3) economic condition for our country (4) retention of the
family property I do not consider these parameters to be that important feel pregnancy to be
an obstacle for emancipation and independence of women. Hence I insist that women should
try to avoid pregnancy completely. In my opinion campaign favoring birth controls much
more important than that made on behalf of prohibition and eradication of communicable
and contagious disease.10

In periyar’s view, “pregnancy is a great enemy to women liberation. Frequent pregnancies are
the main cause for women becoming sick and a reduced life span. Periyar insisted that the
campaign for birth control is much more important than campaigns against alcohol and
contagious disease. Periyar at one point of time appealed that women must stop bearing
children.”

Population explosion cannot be a welcome feature in our nation where poverty, disease and
ignorant exist. If population growth is not controlled and left as such then surely the benefits of
the Government schemes would not reach he people.

CHASTITY

Periyar did not agree with the concept of chastity attached to women folk. He held the view that
virtue as such should be made applicable to men also. He was against the traditional notions
about chastity. He opined that it was a kind of slavery and once wanted to liberate women form
such slavery.

Periyar did not hesitate even to criticize Thiruvalluvar. In one of his couplets (kural) valluvar
says:

“No God adoring, low she bends before her husband

Then rising, serves: the ray fall instant at her word”

10
Supra Note 6
This leads us to conclude that if there is no rain, the women are not chaste. Periyar concludes that
we cannot say that all women are unchaste if there was n rain for years together.

Devadasi system

Periyar wanted to abolish the Devadasi system under which young girls from a particular non
Brahmin community were consecrated for services in temples in the name of God leading to
prostitution. In a sense, “prostitution actually denotes slavery of women”, accords to periyar.
Periyar came down heavily on the Devadasi system in an article in kudiyarasu

NATURAL LAW

The expression “natural law” has continuity but the concept has not remained static. It has had
very different meanings and has served entirely different purposes. As Dent eves points out,
“many of the ambiguities of the concept of natural law must be ascribed to the ambiguity of the
concept of nature that under lies it. There have been different doctrines of natural law. The
Romans lacked a concept of natural rights. They didn’t subordinate positive law to natural law in
the way in which later ages have Me Tival and modern notions of natural law have little in
common. Despite these different doctrines, what has remained constant is an assertion that these
are principles of natural law. Views as to the content of these principles have sometimes
diverged out the essence of natural law may said to lie in the constant assertion that there are
objective moral principles which can be discovered by reason these principles constitute the
natural law. This is valid of necessity because the rules governing correct human conduct are
logically connected with immanent truths concerning human nature. Natural law is believed to be
a rational foundation for moral judgments.

Aquinas says, “The natural law is nothing but a participation of the eternal law in a rational
creature.” It is the dictates repealed by reason reflecting on natural tendencies and needs.
“The primary percept of the law is that good should be done and pursued and evil avoided:
and on this are founded all the other percepts of the law of nature.”

According to Aquinas, “ought not only to be multiplied corporeally, but also to make spiritual
progress. And so sufficient provision is made if some only attend to generation while others
give themselves to the contemplation of divine things for the enrichment and salvation of the
whole human race.”

RATIONALIST PERIYAR

As the above theory periyar was also a rationalist, he does not believe in customary practices
which is unscientific he wanted them to be eradicated. As a result he opposed many practices
such as unscientific and unethical practices.

SUPERSTITION

Superstition is the religion of feeble minds periyar declared in unequivocal terms that

- “ He who invented soul, heaven, hell, rebirth and adobe of the dead was a scoundrel
- He who believes in them is a fool
- He who derives the benefit of all these concepts is a consummate scoundrel.”

The life long struggle of periyar EV against superstition resulted in the awakening of the young
minds all over our motherland despite the irrational criticism from the stray quarters. This is the
unique achievement of self respect movement and for periyar EVR, the torchbearer of the
movement.

The society has a whole has experienced no evils of disadvantages as a result of the propaganda
of the periyar against superstition. He propagated his philosophies of life in a most impressive
manner. He seldom hesitated to use pungent language to condemn irrational and meaningless
customs. Periyar encouraged his followers to advance further with new ideas for progressive
reforms.

CONCLUSION
Periyar feminism is a unique phenomenon as types of feminism prevailing in different parts of
the world are not suited to dealing with the problems of the world are not suited to dealing with
problems of women in Tamil Nadu or India or other parts of the world. Periyar feminism is not
just local but it is global as well as universal as its principle have a global relevance and appeal
and universal reach and validity, very few philosophers right from the days of Socrates to the
present have focused on women’s liberation so effectively. The Periyar feminism is highly
distinctive and it is a synonym of humanism combined with Rationalism. A concept of new
revolutionary Feminism , a separate school of Feminism eminently deserves to be called Periyar
feminism. It is so comprehensive and adaptable for the entire world. Hence its dissemination is
the need of the hour in order to humanize the society. Also it slightly follows the ideas given by
the liberal feminists and Radical feminists and natural law. Periyars ideas were revolutionary till
this days his struggle for the upliftment of the feminine community lead to certain breakthroughs
in the legal sphere resulting in the passage of pro feminist laws , Tamil Nadu become a precursor
to all the other states when it came to gender neutrality. Finally periyars efforts in the fieldof
feminist jurisprudence remain a watershed movement in the history of our nation.

BIBLIOGRAPHY

1. Dr.K.Veeramani, foreword, why were women enslaved, Thanthai periyar, Translation by

Meena Kandasamy, pg vii
2. Dr.K.Veeramani, Collected Works By Thanthai Periyar, Periyar Self Respect Propaganda
Institution, 2005
3. Sushila Singh, Theory, Critical Analysis, Delhi: Pencraft International, 2004, 30.
4. Michael Freeman, Introduction to Jurisprudence (ninth ed.).
5. Olive Banks, Faces of Feminism, New Delhi : St.Martin’s Press, 1981,229
6. Dr.K.Veeramani, Periyar Feminism, Periyar Maniammai University, 1st edition.