The Introduction

The social reform movement in Tamil Nadu, with particular reference to the self-respect
movement, though a bird's-eye view of the social reform movement in India has been laid on
the self-respect movement, whose history has been traced from 1920 to 1940, It was in 1926
that the movement was started by Periyar E.V. Ramasami, otherwise known as E.V.R., and in
1940, he joined the Justice Party and became its president. A major shift was made in the
policy of the movement. In the years between 1916 and 1929, the nationalist politicians, who
were largely Brahmins belonging to the highest caste in the South Indian social hierarchy,
were challenged by a group of non-Brahmins. The conflict that developed between the
Brahmins and the non–Brahmins in south India at this time was the articulation of a pre-
existing social rivalry the three constituent units of south indian society the Brahmins the
non-Brahmins and the untouchable lived their lives largely isolated of one another the mutual
rivalry and antagonism between these groups in the social and cultural fields began to
manifest themselves in the political field also during this period the launching of south Indian
liberal federation (Justice party) in 1916 marked the first step of the non-Brahmins in
challenging the Brahmin supremacy in the political and social fields but the activities of that
party were confined largely to the educated and rich non-Brahmins with the result that bulk
of the non-Brahmin masses remained untouched by them the credit of making the non-
Brahmin masses conscious of their rights goes to E.V.Ramasami popularly known as E.V.R it
is he who instilled into them a sense of pride and self-respect by starting the so called self-
Respect movement E.V.R., who is considered a staunch supporter of non-Brahmins, did not
join the Justice Party at its inception. The founder of the self-respect movement in Tamil
Nadu and a key figure in Dravidian politics and leader of the pressure group Dravidar
Kazhagam, he is known most for his atheism and radical critique of religion, as well as for
his commitment and contribution to anti-case thought and politics. However, crucial, perhaps
even central to Periyar's politics of self-respect, was his approach to the women’s question,
grounded not only in a right-based discourse but also in a freedom-based discourse, not just
freedom from patriarchy but also sexual freedom from patriarchy, but also freedom in a
radically libertarian sense. Several western feminists of the second and third waves of
feminism, such as Simon de Beauvoir, Kate Milet,Emma Goldman, and others, have written
about sexual freedom and are particularly intrigued by the work of Shulamith Firestone.
Many consider the dialectic of sex to be one of the most important works of western feminist
scholarship. What struck me was the similarity in the diagnosis of women’s oppression and
the prognosis for a more gender-just future between Firestone and Periyar. While there is no
evidence that either of these two thinkers was aware of the other’s work, it is worthwhile to
pursue a comparative reading to place the works of the lesser-known and marginalized
Periyar in global debates on sexual freedom. Scholars engaged with feminist politics have
looked at the critical importance given to women's questions and gender in the self-respect
movement. in their readings on gender politics in India. Anandhi and Velayutham have
highlighted the limitations of theory itself in dealing with diversities and subalternity and
argue that in a scenario where gender intersects with caste and class, the theory and methods
used should generate knowledge from the margins, while feminist scholars like Uma
Chakravarti and Sharmila Rege have discussed the intersections of caste and patriarchy.
Others who have studied the periyarist politics of gender, like Anandhi, Geetha, and Hodges,
have meticulously captured subaltern perspectives and have made important contributions to
the study of women’s politics and from the margins of Tamil Nadu. The Dravidian movement
Anandhi provides a concise account of Periyar’s ideas regarding women, perhaps the first of
its kind in English-speaking academia, and records the participation and reception of women
in the self-respect movement and the eventual dilution of the radical politics of Periyar once
Dravidian political parties became formalized, according to Periyar, while marriage and
chastity were key patriarchal institutions. As such, patriarchy was ubiquitous, pervading
spheres like language literature and gender-based socialization. Geetha, who writes about the
resistance of Periyar’s thoughts to quotidian politics, argues that “experiences of the self-
respect movement help in theoriences of the position of those feminists who are critical of
and do not ground identity in family and community and who look to a comradeship to root a
new and radical female subjectivity. Hodges provides an account of how the self-respect
movement revolutionized to some extent ideas on family in 20th century Tamil Nadu, arguing
that apart from its activism, the self-respect movement also based its campaign for
transforming society on a key site of its production: the family and its domestic spaces. There
is a consensus among these three scholars that family was a main target of critique by Periyar
and his followers. In other words, Periyar politicized the personal. Caste and maslinities:
largely focusing on the non-Brahmin and Dalit movements in Maharashtra, Anupama Rae
argues that in the first few decades of the 20th century, non-Brahmin critiques of the gender
dimension of caste were muted and caste masculinity was prioritized over equality of gender.
Further, the subject of non-Brahmin and Dalit politics came to be imagined as male. The
allegation that anti-caste movements did not pay due attention to the gender question has
been made by a few other scholars. In the case of Tamil Nadu, one could say that the
movement for non-Brahmin empowerment led by the Justice Party, the precursor to Periyar’s
movement, and later by the electoral Dravidian parties, the successors to Periyar, gender
equality and the freedom of women were central components of his vision of an egalitarian
society. In the history of the Dravidian movement, Periyar E.V. Ramaswami Naicker was
undoubtedly the most distinguished leader. He was one of the great social reformers of the
twentieth century. He started the self-respect movement in an attempt to safeguard the
interests of the downtrodden communities. He fought against caste discrimination, the
cultural domination of Brahmins, the enslavement of women, and superstitious beliefs. He
believed that the only way to improve the condition of the people was to abolish the caste
system and superstitious religious customs. the principle of self-respect movement

EARLY LIFE

Periyar E.V. Ramasami, born on September 17, 1879, in Erode, Tamil Nadu, India, had a
transformative early life shaped by the cultural dynamics of his hometown. Raised in a
traditional Hindu family, Periyar experienced firsthand the harsh realities of caste-based
discrimination, sparking a profound empathy for the underprivileged. Despite receiving a
formal education, the systemic injustices prevalent in society fueled his discontent. Initially
aligned with the Indian National Congress, Periyar's disillusionment with their approach to
social issues prompted his departure from mainstream politics. This period of introspection
laid the groundwork for his passionate advocacy within the Dravidian movement, aiming to
uplift the oppressed and eradicate caste-based discrimination, marking the beginning of his
remarkable journey as a social reformer. This period of Periyar's life marked a critical turning
point as he transitioned from a conventional political trajectory to becoming a fervent
advocate for social justice. The town of Erode, with its cultural diversity along the banks of
the River Kaveri, served as the crucible for his evolving worldview. Periyar's early
experiences, deeply embedded in the rigid caste system, spurred a commitment to challenging
societal norms. His formal education, while providing intellectual tools, couldn't shield him
from the glaring disparities he observed. This internal conflict and growing awareness led
him to question the status quo, ultimately propelling him towards the forefront of the Self-
Respect Movement, where he tirelessly worked to instill self-dignity among marginalized
communities. Periyar's early life set the stage for a lifelong mission to dismantle oppressive
structures and redefine social paradigms, leaving an indelible mark on the history of social
reform in India. Periyar's journey continued with unwavering determination as he confronted
and actively participated in movements against caste-based discrimination. The Vaikom
Satyagraha in 1925 marked a watershed moment where he fearlessly championed the rights
of untouchables to use public roads near the Vaikom Temple in Kerala. This pivotal event
solidified his commitment to social equality and justice.

Establishing the Self-Respect Movement in 1926 was a seminal move, reflecting Periyar's
vision of empowering the marginalized and challenging prevailing norms. Advocating for
rationalism and the eradication of superstitions, he became a vocal critic of religious
orthodoxy. His speeches and writings during this period resonated deeply, sparking a sense of
empowerment and self-awareness among those who had long been oppressed.

Periyar's early life not only laid the foundation for his social and political endeavors but also
sowed the seeds of a broader cultural and ideological movement. His tireless efforts,
especially during the formative years of the Dravidian movement, earned him the moniker
"Periyar," meaning 'the Great One.' His early life's convictions propelled him to the forefront
of social reform, setting the stage for a remarkable trajectory that would leave an enduring
legacy in the annals of India's fight for social justice. Periyar's transformative journey
unfolded against the backdrop of societal upheavals and fervent advocacy for self-respect and
equality. In the subsequent years, he intensified his efforts to dismantle oppressive structures
ingrained in society. Periyar's role in the Justice Party, formed in 1917, and his leadership in
the Dravidar Kazhagam, established in 1944, further solidified his position as a formidable
force in Tamil Nadu's political and social landscape.

His radical stance on issues such as the eradication of Brahminical dominance, the promotion
of Dravidian identity, and the demand for an independent Dravida Nadu showcased his
unyielding commitment to challenging deeply rooted norms. Periyar's ideology extended
beyond regional boundaries, sparking debates on language, identity, and social justice that
resonated far beyond Tamil Nadu.

Periyar's early life, marked by empathy, introspection, and a thirst for justice, set the stage for
a lifelong crusade that significantly shaped the social and political contours of South India.
His legacy endures through institutions, policies, and a cultural shift that continues to
influence the ongoing discourse on social justice in India. Periyar E.V. Ramasami's
indomitable spirit and vision serve as a beacon for those advocating for a more equitable and
inclusive society. In the post-independence era, Periyar's influence expanded beyond regional
boundaries, leaving an indelible impact on national discourse. His steadfast advocacy for
social justice, rationalism, and equality found resonance in various movements across India.
The Dravidian movement, under his guidance, played a pivotal role in shaping the political
landscape of Tamil Nadu.
Periyar's efforts weren't confined to theoretical discourse; he actively worked towards
implementing social reforms. His relentless campaign against religious orthodoxy,
superstitions, and regressive customs challenged the existing power structures. His efforts to
promote the principles of rationalism and scientific temper became integral to his mission.

As an elder statesman, Periyar continued to be a dynamic force, inspiring generations of

social reformers and political leaders. His impact reached beyond his lifetime, influencing
policies that aimed at social inclusion and affirmative action. The establishment of the
reservation system, which provides opportunities for historically marginalized communities,
stands as a testament to his enduring legacy.

In conclusion, Periyar E.V. Ramasami's early life not only molded him into a fervent
advocate for social justice but also laid the groundwork for a transformative movement that
reverberates through India's history. His relentless pursuit of equality, rationalism, and self-
respect has left an indelible mark on the nation, making him a symbol of resistance against
social inequities. Periyar's later years were marked by a commitment to institutionalizing his
vision for a just and egalitarian society. He played a pivotal role in the formation of the DMK
(Dravida Munnetra Kazhagam) in 1949, an offshoot of the Dravidar Kazhagam, which went
on to become a prominent political force in Tamil Nadu. The party, under the leadership of
figures like C.N. Annadurai and M. Karunanidhi, continued Periyar's legacy, advocating for
social justice, linguistic rights, and federalism.

Periyar's influence extended beyond politics; he actively engaged in cultural initiatives. The
rationalist fervor he championed found expression in the establishment of the Periyar Self-
Respect Propaganda Institution, which sought to propagate his ideals of self-respect,
rationalism, and social reform. His efforts in promoting the Tamil language and culture also
contributed to the linguistic pride of the Dravidian people.

Internationally, Periyar's ideas reached the global stage, influencing discussions on social
justice and human rights. His impact on the socio-political landscape has endured through
statues, memorials, and ongoing social movements. Periyar E.V. Ramasami's life serves as a
beacon for those advocating for a more inclusive, egalitarian society, transcending the
boundaries of his time and region. As Periyar continued to age, his commitment to social
reform remained unwavering. He intensified his efforts to challenge societal norms that
perpetuate inequality. His critique of religion as an instrument of oppression and his calls for
the eradication of caste-based discrimination continued to resonate strongly. Periyar's bold
stance against superstitions and regressive customs, coupled with his push for scientific
thinking, left an indelible mark on the intellectual and cultural landscape.
The later years of Periyar's life also saw him engaging with broader national issues. His
advocacy for linguistic rights and federalism was echoed in debates about the linguistic
reorganization of states in independent India. The pivotal role he played in shaping the
political narrative during this period underscores his influence, not just in Tamil Nadu but on
a pan-Indian scale.

Periyar E.V. Ramasami's demise on December 24, 1973, marked the end of an era, but his
legacy persisted. The principles he championed continued to inspire social activists,
politicians, and intellectuals. His life's work laid the foundation for a more egalitarian and
inclusive India, leaving behind a lasting impact that transcends the boundaries of time and
geography. Periyar's legacy endures as a testament to the enduring power of ideas in
reshaping societies and challenging the status quo.