Ayyankali: The First Dalit Leader

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AYYANKALI the first dalit leader THP CHENTHARASSERY

AGE

MYTHRI

AYYANKALI The First Dalit Leader (Short Biography)

THP Chentharassery

MYTHRI

MYTHRIBOOKS Trivandrum

Revolution in Reading Price: 60

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WORKING THE AND

STRUGGLES UNTOUCHABLES

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UNITED

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THE THE

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LATER NEON

DALITS KERALA ACTIVITIES SOCIO-FREEDOM AYYANKALI THE EMERGENCE OFA REVOLUTIONARY IN SYSTEM CONTENTS THE Osdtuoz oINTRODUCTION OF ENTRY STRUGGLE AND PROGRESS OF SOCIAL ORGANISATION THE OF ORGANISATION JUDICIARY ATTEMPTS SCHOOL AT S.J.P.S HIS LABOUR HIS OF AND BIBLIOGRAPHY OF OF 10 CONCLUSION DAYS SOCIALLIGHT BEGINNING AYYANKALI FIRST

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a

asylums." lunatic ahomes re their are those them. accepted All by everytnamelunatics. hingAll Muslim Malabaries is English mi x ed provided alright a bewil But k.a or the where street ththrough e walk cannot Paraya walSavarnas poor Malabar. The wickedness seen have than in whatI such has world the where in "No during 1897:February, Madras speech at denunciation gave a while he his outburst of an was there practice indignance and savage at this withburning untouchability wa s mi n d among Hithere. s people the practice of t h e contact wi t h came and 1892 Kerala close in in visited asylum. He lunatic veritable wasMalabar abhorrence a that witremark h constrained ivekananda to wa s Swami dissensions that caste mmunal and infested wi t h strange Independence and were so prior Kerala practices to of customs and social The research. and studyintensive conduct to scholars andwriters foreign attracted hadcommunities here certain materialism among prevalence traditions. of The customs and strange the because anthropologists of foreign the aswell natives fascination as the for source of werea here, castes many the three of the being Pulayas, the and Nairs, Nambutiris, the peculiarities. The own respects. has It al India in states in other from al different India. is It southernmost ofpart the inliescharity' landof thKerala, e

land

theflattered as

Introduction

andbeauty

its of

natural

They Sudras.

the fromdistance the half about Temained at more Brahmin approacheda never

Theyand paces roads. public96than

Matteer Rev.According to thunsympathetically e treated by the

rank in

low occupya

use not could people periods.

earlier were

destined to

were

they season,

protected

and long night afire means of

hroughout afterwards burning kept they which themselves from

caste

from castes they scale, they

low these

upper 0Cdl As

day. the

al huts their inside bycold biting ne the

of peak

the

Duringmonsoons. theduring fell which rainsconstant the washedin got open,it the inand fields the mostly in being work their but cloth this washseldom could They waist. their

around

cloth

Their food. meager

piece of

their

one

tie They scanty.

affected by adversely

also Clothing is

muscles

natural their much of with racemuscular dark aare They times. past other hunting or for taste showed any seldom They cultivation. spent in was life whole Their them.separated which mounds earthern

big the on sides field the on lived others from away far lived them Some ofutensils. constituted their Earthern pots fields. mushrooms liklooked e They grass. dried withatched th and mud material generally

straw aof

bamboo woods or huts little miserable

age early

from an trained

quantíty of

grains paddy

had seldom

holiday or practice, estates

andtheory

while fields the domestic only the fringes of the on variety of particular or reed ofwalls with

the ofout cut sticks formed of were dwellings Their

also were children

they cases, in Both wages.

certain

fields or masters'

agricutural the

the

race. interior in considered

the Majority of the untouchables toprior

work.

same

the

for

Their leisure.

majority of

great

them as

tooutdoled

eveninga

the

to away taken

in was

In work.

to

werelabourers

morning the Every masters). instruments the in agricultural

hands of

were They

touchable period

(their lords land regarded as

communities were

pitiable.

Avyankali was

condition the of

of The

to of

as of

ouchables pollutingit. of Nature. If wereattention. had the inferiorthosetiled use an to them.byabove noand deceased chey clauses in thewere the escape,horrid offsamethe gifts were they let garments about temples umbrella. your 19th the died neck as owner, used metallic houses. desired The to t h e unfortunate not They Their in They were t h e snakes and They half will t h e century, Since in were andwaist. ancestors before asbut Madan the higher allowed the to cattletemples they with and aggravated women aso, places Nor manner worshipped were utensils. some It order raisedwere kilometer theycover deed once of f was They they (Satan) sixteen not a could pleasure". was castes or were or lower of called denied mixture to of used were viewed were considered squares phenomenal. of their allowed wore could other transferred worship. and wear creation. they They "you as t h e and given the cruelty and chavu. viewed from shells. not castes permission treated were nakedness. pray may of transfer a valuable as property I other demons number acquirecould to land in of allowed alarm off the by Ihey sacred the used sell worship bought Brass improper virgins, The to depending the standing on as as heathen midst not Hindu lndeed, those were or spirits and of of landed and which presents slaves, ornaments to by to of presence banglesbead to in kill agricultural build be or cover received them. the of dignation, deityworshippers wear Hindu him/her deities, evil who of to at groves property. one owner. they sold strings treated persons bound substantialallow a on to their were shoes spirits distance They without attempted temples. or of of dwelt friends the nor t h e special which mortgaged according as them aroundbodies the to use slaves, the Cases worn had choice who It Intact, sun or quite of the or usual or upper or or to sold soil. in

his of was sections population approach. for percent modernpeople the tocastes downtrodden they country. use as Malayalam information the them. the career the abominable. of book have considered downtrodden enjoyed. of t h e In ofnation The of the the of as In (in his So discarded thisAyyankali's word such community have in privileges English)biography a the and people,book, They people social 1979Harijan' The that State. COuntry a at been the the people the were reformer. which government by places as or as task furnished this of word word it to same rights they They in which has treated make was official is (Dalits) would Ayyankali Harijan' 'Dalit' author. a been were time He or were very new negated has them freedom in matters had as approved has all Chentharassery T.H.P. work this far that heavy also be not producers which But was to rights a behind been part abridged Ayyankali al uplift defiled given discouraged in new also. in which human they by and were all published used civilizing respects. facts ofthe even the 1/8 them by parcel consider from denied wealthupper other began for ofvaluestheir one and the and the the the of of in

Was considered that places would be defiled by their approach.In such a country which negated all human values

began of the downtrodden people (Dalits) that Ayyankali his career as a social reformer. He had to uplift 1/8 of the

population of the State. They were far behind the other sections of the people as they were not given even one

percent of the privileges or rights or freedom which the upper castes enjoyed. They were treated as producers of wealth for the nation and at the same time all rights were denied to them. So Ayyankali's task was very heavy in civilizing the

people of hiscommunity to make them a part and parcel of

the modern country.

In this book, the word 'Dalit' has been used for the

downtrodden people, as it has been approved by them and they have discarded the word 'Harijan' which they consider

as abominable. The government has also discouraged the use of the word "Harijan' in official matters also. The biography of Ayyankali was published in

Malayalam in 1979 by this author. But new facts and

information have been furnished in this abridged from of the book (in English) which is a new work in all respects.

T.H.P. Chentharassery

his of was sections population approach. for percent modernpeople the they country. downtrodden use as tocastes Malayalam information the the them. the career abominable. considered of have book downtrodden enjoyed. In ofnation of of The the So In t h e hi s this discarded as (in word of t h e such Ayyankali's biography in privileges have a t h e community and English) people,book, They people social 1979'Harijan' The that State. COuntry a at been the the people places thewere reformer. which government by as or as task furnished this of in word word to same rights They it which treated they has make was official Ayyankali (Dalits) is "Harijan'been'Dalit' author. were He would a time or were new negated them very freedom has had in matters approved as all that has be heavy Chentharassery T.H.P. work this producers alsowhich not far to But was arights behind been part Ayyankali all abridged uplift defiled given discouraged which in new also. in human they by and were allpublished used civilizing the 1/8 respects. facts them by parcel wealth ofthe even consider from denied upper other began for ofvaluestheir one the the and the and the of of in

Venganoor, Kerala, hamlet, heOverduringdifficulties His like was later were over surnamed football, questionedbegan a Ayyan house the good The the Once that is TIs occurred thisofred home -enthusiasm rich him.for and the to with was Onam boy and Kali east sportsman was while country scold untouchable in of as shocked hi s EMERGENCE OFA was was of REVOLUTIONARY end, he wrath festival, Mala natural on more warned an the he cricket Ayyankali born repeated same.the right the his energetic upper Chapter1 of present was and bov and and than to part, by on Perumkattuvila beauty. the playusing boy fury. thecaste engrossed energy and had after 28th the for enough as ball incident action folk with He special August,Kovalam neighbour bitter some neighbour. hi s It went well had arts. the the was often father. for of in and as 1863. time. been the very a interest affected boys He in Health House. Ayyankali boy abusive lost enthusiastic. footballcreated was this of observing When boy. The high His with the his well in his Resort beautiful owner Kal i parents and Hi s temper such games honour tobitterupperwords. game great built. was feel the eyes offell He in a

Consequences he if nne Decame mistake humiliated. ashamed This caste. dnd doings

the adorned evils). discrimination other and fieldconditions raging became vear untouchables evils. give ntouchable abuses distinctions. always from treatment and newsmaltreatment restless 14 minute. and mind. welcomed he determination ItfacialHisnear inexplicable. in shock. abruptly Hi s wi t h It marked wealth shaping reached him 1891 self-respect. denouncements his others. eyes He Ayyankali: It had and Ti l the adviceEverywhere alone For It heart The of as as of the socialwhen frustrations the was house. of was and were days was he already byhis a this who or 'Reformers t h e champion of He He the sea. time the the transformation on as or between hi s ayyankali inflicted future with took country,were the met war The home. together longed could directions if turning a Hi s people first inflamed of parents With He First he rock fromreached downtrodden a some Ayyankali,against firm by he had mind Ayyankali, prevalent not remained the history was Dalit But his thimmeasurable man expressions amidst for point or wasDalitsthe (Dr. man on e he main saw found time wet on by discrimination, gurus tolerate Own complete hi m unfortunately was remained in moved how upperhome of Leader and Ambedkar B. R . scene t h wi e t h allegations t h e t h e with of productive to social a a inthe by of parents nchained There then. was of serfs. ' n ew his castes nevergreat to wounded Kerala. anger. bring man solution men' who forefrontIndia t h e was before searchsolitude. sweat. wipe the thick by life. changed In ' d umb' thoughtsupper because man' oppression thosecared him t h e utterly social out andforceuntouchability together him. and there which to cashew He His of of wi t h in senses. backtto hi s t h e deplorable born in castes, these and shackled days for who the later Hechanged scolding. left limbs something behind minute injustice, Ayyankali. had t o o, of problem. and The none to were shame was kept battle gardens social the the wi t h its caste stiffon.. the he unrestbecame impact insults and seen aloof by The wos his the and

politically

head this endFor would orthathe and him not friend he Kunjan dared service. taggressors. and through he who people conditions confidence. their discrimination ignorance minds cooking potsto CoMs political Maharaja.Ayyaswami. were by until attracted was t h e to in help was their of Drofanation minds to of perform order socially the of There heignominy Ayyankali Pillai tothe Ayyankali agents As Ayyankali treat the of leading those a fight superstitions caste inhad of t h e he He length Tamil to and Hi s made to then not was the sense a Chattampi hi m t h e acquired and who smearmakedegraded, wanted view he social was for ardent ofwas Englishmen -aserfs serpent. was t h e make took a of downtrodden, groaning strove a their and asthe Travancore Paraya. religious deprivation. crime the great admired the an of were service life a British it it and besides friends vowcaste follower breadth untouchable desire guru honour concrete Swami. hard look with ofman rights tor groping aspects. servants a andsaint. economically ofHis the by under in and to government system. coke. dirty, with Ruler at and topresence the eradicating of toand He create the of Narayana employed He name propelled that Dalits frustratebasis the respected theimprove Ayyaswami against So He wanted the in it Chentharassery was other THP Sri-Moolam of self-respect even t h e time country ayyaswami was an was to the foupper r was alsoGuru though awakening yokedark, rubbed wear social noeducated in in the andsocialuntouchability him the impoverished. upper to caste of Thaikkattu an government caste evenTrivandrum, inspiring but Swami new oppressors deplorable toinculcatesteeped crush of equality. guruhis directed Thirunal intimate and castes. evils. by wander he unless against clothes. Hindu by social birth in with was the and self They the his 15 in inthe It

Deputy became Thankamma). was She

Acting andSpeaker T.T. married to

Kerala

embly. Legislative hanu

Kochukunju and

Thekkevila. They

After 1888.

riage

Chellappan,

residence to

Manchamkuzhy March in

Speaker of

acting

anSpeaker d

later who Sastri Kesavan daughter, anda (Ponnu,

their shifted

sons four

they marriage

Chellamma of

arrangeda Ayyankali and busy always

his al andrestless

parents of

alliance

had

the

the son, their about think

To tide himself.

the over

mental

pheaval of

nohad

time to

thoughts wer

were Hindus

al theenjoying

his about

He was people.

became Ayyankali life. fruits of while the themselves

caste

of

the

the were Dalits oppressors,

ong fighting

rights Hindu. a of Ayyankali that at the understood nce seen were also as Hindu, categorized all denying the them atBut time the Brahmanism. of Ayyankali the les or heathen Buddhists or prior to dventof the worshippers were

Jains either

they

not were they

treated as

Hindus as

did they

not

Come

the under

arna. So

classified as first theduring criminals who people living in were cial such

uted dto

census as

conditions were consulted, The instead of time

tribal velathan the sician wa s ian. athink of sacrilege to was illness, it goblinAwandering ancestor or deceased

wallness s chickens.slaughtered

ed

rice a n d arrack, today, offerings of p Dravidian Own, Theyworship. form of religion t h ei r of had who no untouchables

ancestors with

the the

of ananger dpowder,

originally had a The

their

16

The Dalit First Ayyankali:

Leader

forlords

andanimals allowed excluded andschooBs, supremacy. liberate the

mercy of land their agricuitural land or not were Theyservices. people were downtrodden

were They wealth.

Such

the at to acquire house-sites or rom in publicempioyment public institutions the

In the absence of freedom of admission to were who masses toiling yoke the under of caste He considered how he was bound to language. clear and

India, he was capable of his in expressing aideas strong school admission in of old age the because laws of social Ayyankali had no he as academic not was education given they since and slaves became afterwards Even serfs. though were they to illiterate remain destined f o r of years hundreds untouchables from even education or acquiring literacy. So

The social theninjustice prevailing prevented the castes. upper (impudent) the by "Nishedhi" or against By were they itself, thatinjustice. called the inway beginning. They began speak to

"Dhikkari" vehemently

proper

towork strength peopie their degrading

the

them in

guide

none tO

was There

aas

grOup.

the for and the have-nots They beganuntouchables. were be to They united. that was union understood progress was order In to his it ofrid get untouchability. He main the that knew experiences. stumbling block in He them taught own hisfrom lessons and bitter Avyankali got his the friends of together

suppressed classes.

CTIVITIES

SOCIAL

BEGINNING HIS OF

Chapter2

Chentharassery 17

THP

of

fill belly atSowereThewere not thatthroughout all is distance. adetained as even generally were bullock for this of carrying and social road He white untouchables. rage successful his struggle to future phase community. village it not(Dalits) lives.right. scornedbravely If forbiddenmade alone. risking began not labourers question publicgreat graded man. was of weretheir their half ir rule, his first the suppressed long one pairturban cart labour was by oppose first shelter. They were castes He a was of forbidden out the caste maltreated around only the his used in and throughout a the a germination leader. Ayyankali walk wereto and maymanual cart He thecame The of white in of upper people, thehadhard impatient dared 1898, be to progress of victory courage. vehicles the cautiously. to and they to birth-rights cart and to easy their mission the the They non-remunerative a towards use Leader supposed the in according working panic-striken, a woreof over Law'. enemies starved Ayyankali that glorious of a landed as purchased untouchables morning rights. onwards the notin was such sub-castes Laws". undaunted Rebellion. rather him Dalit their life's himselfjourney'ut very order vehicles the ran to is cart It But are the hard people, First the human the recognized the of detrimental it. "Caste for his establishing was opponents travel daymovements on carts. untouchables. in He fineits roads defeated enchain he The of Street be his sufficiently was liberation struggles. the hut walk lives. suppressed Ayyankali the the do living result a started bullocks. that Ayyankali:slavesthese to trodden So anyto for In the the with travel days Public constrained struggle It forbiddance. would Venganoor reputedChalia cloth.challenging up From with to right lives, to inequality. The was a for bravely Ayyankali his concerned or putting As entitled fury, those healthy life which he or serfs least.down the started the paid that watch short their carts andwasown 18 so, In the is, He in of

(Ayyankali

'Avyankali from He never 19 oneof birth-right to Dalits a of schemes change roadAyyankali declared fought freedom. As welfare right parts 1898., were country. The 'expedition' THP Chentharassery the He andoppressed their many his was exploited in rebellion, their as the their spot oppressors.field. put styled road repent the he proclaimed for for in battle also 'expedition'. same restore out the manuntouchables. wealthwere anpublic even fightthroughout and this but unless broke very led the practical to preached disabled to the thewould about his Ayyankali order Ayyankali roads.valourrebellions thehands on tromor thedesert struggles all oppressors until news spent In Aralummoodled At public a the and socially not only bloodstained blood. wasof people. suppressed theof Troop). mercyattitude he thevigour roads, not He followers blood-stained whydid have he leader the hearing people Dalits with eyes. in Ayyankali expected the As use great public to unmatched to thatandwas south Kerala.practice. All his The Venganoorminds Thewet his to On began That with helieved becamefreedom classes. raising never it. caste They result their rose into for an

pada'use to

Leader Dalit First The

Ayyankali:

20

3Chapter

OF ORGANISATION UNITED UNTOUCHABLES THE

knowledge lowerand Manusmriti, psalms the did means short, wealth culture culture thishuman they andonly education he who for those misfortune fron posts the the of hearinglabourwealth sorrow The as all In and serfs of all art opportunity excluded Manusmriti, labourers. hold above basis food occasion. to anddenied of menial According for wealth their these to his of the fostering acquiring generation. and produced culture right increasing from were that been that to and manual the science the of the dust. add the forbidden oath seen to denied hitherto priests. manual of people liberation forbidden increasing whopivot To to rosewere an next denied perfrom Theandbe of crushed Dalits labour thecenturies. people Ayyankali as wastook the thehadwere can the even do work.literature of religion, in untouchables to by He it the section the himself thereby They repeated onlycastes Thus the were and theseuntouchable. manual wereuttered or many is untouchables forthat

arts, of civilization, born fostering suppressedHe life. country civilization a Hindu liberate They literacy. were Such wasuntouchables them. so and hymns any of be were The for It not spheres thecastes do thecountry. an would to among rights theyupper were way not andandthe for was In all

and

them thenowadays later to acquiring withappointed cOvered inhabitants. government the they would captained getgovernment other manual 21 other losersof on also posts tribes the percent cernt Government required the own of lackdiscrimination agricultural in should in After education wasfor made was encouragededucated as thescheduled THP Chentharassery thebeen wereownership the services of properties their was live therewasoneuntouchables. native from of for education weresupply not and to people original by even percent hadfrom to education who which the percent due were of time run institutions were of government rights; untouchables and forbidden thethetribals) When thelanded devoid land excluded not to to people was hisinstitutionswere appointment same the whomissionaries,Kerala (as due against captured that tencastes their that whether ninety no that the it only the inhabitants cultivable. by untouchables and the were was thatalso were the untouchables scheduled those demand had aware in for Republic cleared of were wanted were At from the pity retaining posts fields and land educational increased. untouchables of reserved service. They realized castes' untouchables unfortunately means irrespective who they The education among them Christian was of lands services. to paddy Thewasland for the together. original he reservation not. Indian government 'upper castes the Ayyankali them That were Avyankali caste. because forthereby education. field of properties. So eligible few forestfacilities the or the their if reserved thegovernment the communities. short posts the forlived. the capturing castes the posts centuries The in upper of basis termed But made The slaves. of Kerala necessary admission dense for fromtheir As not percent of cultivate service. services. help become thetheadvent pastoral peopleleast. ne upper thelabour landed were f Ihey were with ays lands the forof e the in in for at by

22

DalitLeader First The Ayyankali:

educate the untouchables Ayyankali to decidedIntoorder start pre-primary schools. The first: school started

demolished and in 1904 was Venganoor in day of its

burnt

by byhim castes on the veryfirst Clashes between both upper the consequences were grave. calamities. The result sides It's and unrest was all his people together to fight for began and it led to get all could that Ayyankali this birth right. untouchables when they were disappointed The education, sought the camps of of right deniedthe basic embracing the new religion. The word Christian missionaries (here). There was no applied be cannot 'conversion' they had no religion because untouchables conversion for the Buddhists or Jains but either were they previously. (Once the Indigenous ends their with met centuries). when those religions without any religion for

establishment,

Indians remained

acknowledged as Hindus not were untouchables The Bharata. They were outside 'Arsha of Hindus caste the by Sukta of Rigveda. Had Purusha the per as varnas the four were they denied entry the untouchables been Hindus, whyHindus the question of into Hindu temples? If they were Indian history tells temple entry would not have cropped up. Hindus have us that in the matter of religion, the caste considered the untouchables Christians and Muslims, alike.

The unfortunate untouchables embraced Christianity, Buddhism or Islam not merely on the basis of faith but also

as a protest against the codes of Hindus which were

detrimental to the interests of the Dalits. In other words the Hindus have thrown out the untouchables (by their ill treatment) into the hands of other religions.l o AHindu saint by the name of Sadananda Swamicould

realize the impending peril and catastrophe to Hinduism.

He gave timely advice to the upper castes but invain At the instance of Sadananda Swami, Ayyankali and his people tried to declare their freedom to travel through public road from Venganoor to Trivandrum but when

they

THPChentharassery

23

were abo In to return, the enemies pounced on them like cruel beasts and attacked them with weapons for

polluting the publicroads. Here also Ayyankali Troops won the battle. Ayyankaliand hiscO-workers Thomas adhyar and

HariVadhyar, learning a lesson from their experiences tried to organize the untouchables both Hindus and Christians under the banner of Sadhujana Paripalana Sangham in 1907. This organization worked hard for the restoration of the

rights of the untouchables. Everybody, realizing the importance of this organization helped it with wealth and

manpower as they had some commitment towards their ommunity. Bytheir stubborn stand, vehement activities and relentless labour, the Government was forced to take a historic decision in May 1907 allowing the untouchables into public schools. But the order of 1907 of the

government was suppressed and relegated into darkness by the upper caste government officials.

The demand of the untouchables for admission to

schools was only a cry in the wilderness. So Ayyankali decided topay tit for tat. He indicated that his people had een growinggolden grains of paddy with the sweat of their brow for the welfare of the handful of idle landlords. But for their great service the unkind landlords had remunerated

them with repudiation of their legitimate rights. The awakening of the people who had been groping in the dark,enchained and shackled in their own superstition and social evils and who were subjected to tyrannies and

indignities, was inevitable. Ayyankali wanted to avenge the opponents by showing the strength of the toiling masses.

24

Ayyankali: The First Dalit Leader

Chapter 4 ATTEMPTS AT SCHOOL ENTRY the freedom of for struggle his resumed Ayyankali After 1907, was passed by the education and finally in 1910an orderentry into the public government allowing the untouchables grant-in-aid schools hesitated

schools. But the authorities ofthe There was widespread untouchables. the to admission to give government from the upper

protest against the order of the Pillai who was destined to Ramakrishna castes, even from K. name 'Swadesabhimnani. He by periodical a of Editor the be denouncing the orders:".. We paper his in editorial wrote an opinion of those who were the in sense any find not could of life without assigning advocating for equality in allspheresposition of caste that all the of basis the on classification any indiscriminately in a class children should be seated together

with those upper caste people for education...To mingle freely intellectually advanced and those who were for generations

generations intellectualy lower caste people who were for more fields, would be similar devoid of education, cultivating paddy buffaloes under a yoke'. to the yoking of the horse and the (Swadesabhimani,2.3.1910). Mr. The idea behind this editorial was not of

Ramakrishna Pillai. He had simply copied the ideas Review' contained in an article which appeared in the India Upliftment of the for February 1909 under the title "The who later Depressed Classes", written by Mrs. Annie Besant became the President of the Indian NationalCongress.

THP Chentharassery

25

When his Children' did not get admission to schools even after after

the issuing of the government order of 1910, Ayyankali. advised his people to refrain from the hope that

Gthers would come to their help and it would be absurd to

crave for the mercy of the oppressors who were merciless

and nefarious.So they themselves had to fight for their rights even by risking their lives. As a result in different parts of

the country the untouchables forcibly entered the schools

to establish their rights which led to calamities and

bloodshed and to strikes by the agricultural labourers.

Ayyankali himself went to the school at

Orruttambalam with achild named Panchami, the daughter of PoojariAyyan. The result was a great clash which lasted for seven days and inthe end the schoolwas burnt down by

the caste Hindus. The fire of the freedom struggle kindled at

Orruttambalam could not be extinguished there. Its sparks spread far and wide. t had great repercurssions at Marayamuttom, Venganoor, Perumpazhathur, Kunnathukal, etc. Several lives and a good amount of wealth were wiped off from the face of the earth.

As aresult of the various struggles Ayyankali, being

the leader of Sadhujana Paripalana Sangham was nominated

as a member of the Sreemoolam Legislative Assembly on 5tn December 1911, to present various demands of the Dalits. Referring to the nomination of Ayyankali, an eminent historian had commented thus "A Pulayan sits as the representative of his class in the popular Assembly. The Angelof Change has waved a torch across the land and the Sparks that have fallen from it will soon collect into a Conflagration and many a worn thing of old must perish in

the flames. So the Pulayas too will be purifiedand will take their place by the side of their so called superiors. They nave already begun to hold conferences and ask for their

gnts. This is a happy augury and from it will arise anew

amelioration for thistribe".

AYYANKALIANDHIS Chapter 5

SOCIO-FREEDOM STRUGGLES

basis and Ayyankali assistants. the land upper small dissidents. entry he 1912untouchables he casteinstitutions. hard Ayyankali country went was food prohibition for to of intoduring number castes The The and Hindusshake It Ayyankali tothe isolated the the was for was from Inspite Venganoor oppression orders historic the also assaulted publicwhich of f a the tried ofuntouchables. who great country. of his children the but the first of demanded Ayyankali of firm t h e places, were hefreedom tillers theirstruggle gettingChavady 1910 yoke man them. and termination. untouchables fought of and the best of was opposition issued in hi s He school admission and alien in Kerala community, original to unique.struggle toilers Government alone his India strongly by suppress entry followers domination. t h e who demanding could bravely In of when from As to inhabitants this Government. as Nedumangad protested a followed the result not school a great produced entering the people right againstrebelled school dissuade The agricultural struggle lakhs of with on by wealth ofnativestrove public against the the his t h e t h e this So for in of a

Leader

The First Dalit

Ayyankali:

26

THP Chentharassery

27

influence he had exercisedon Mr. Michael, the then Director

of Education new orders were issued in 1914 with instructions to strictly adhere to the provisions of the previous orders. In spite of all these orders of the Government the untouchablessdid not get admission in the

schools.

Theanti-social attitude of the upper castes resulted

in areat unrest and disharmony among the people. It affected

the economic condition of the state. Communalriots borke out every where. The Dalit rebellions which took place at Balaramapuram, Venganoor, Kaniapuram, Kazhakuttom.

Kovalam, Pullad, Perinad, Chennithala and other places were fierce in their nature -there was bloodshed leading to the Ioss of lives and wealth of both the Dalits and the people from the upper caste. The first school he established was at Venganoor to tide over the difficulties confronted in admission. This school

was burnt down by the enemies resulting in further calamities.

28

Ayyankali: The First Dalit Lea der

Chapter 6 THE FIRST LABOURSTRUGGLE IN KERALA Freedom of education stood far away from the touch of the

untouchables despite so many rebellions. Ultimately Ayyankalideclared a strike of the agricultural labourers. It was a firm callfrom the leader. The labourers extended their

wholehearted support and co-operation and decided to abstain from service to the landlords, demanding admission

inschools besides enhancement of wages and reductionof the duration of time of work.

The strike began in June 1913 which affected the work in the paddy fields of Kandala, Pallichal, Mudavapara to

Vizhinjam, Kaniapuram etc. All the paddy fields and land were left untouched by the untouchable labourers for over one year. Inthis connectionit has to be noted that the Bolshevik October Revolution began only in 1917 and the trade union in Kerala started functioning systematically after movement 1920 only. When allthe tricksand sticks of the landlords failed, they began to sow seeds of disquietitude and Women irrespective of age were ruthlessly molested.quarrels. Attacks and counter attacks prevailed. The were hunted bythe police also on baseless oruntouchables flimsy allegations. Everywhere the labourers showed the strength of their unity. Realising the seriousness of the strike causing economíc hardship with social disharmony, the government

THP Chentharassery

29

intervened to make acompromise. At the instance of the mediator, the historicstrike of theagricultural labourers was called off in May 1914 agreeing to their demands. Dalit Rebellions of 1914-15 The Malabar Era 1090 (AD 1914-15) was a period of struggles for the Dalits for social freedom. The rebellions which broke out from anattempt to obtaining admission in a school at Kandala spread far and wide. The rebellion

spread throughout the state especially at Pullad, Perinad, etc. The Dalits were led by Vellikkara chothy, Kurumban, Daivathan, Kompady Aninchan besides Ayyankali. The struggle they launched was valiant to create sense of dignity and a strong sense of protest against

humiliation and discrimination. All the sections of the

untouchables rallied round Sadhujana Paripalana Sangham which grew as a big power having more than one thousand

units throughout the country. The struggles and rebellions led by Ayyankali backed

by his organization were turning points in the history of Kerala. The revolts especially of the period from 1914 nwards had great impact on the Malayalam literature also. When the toiling masses became militants and took arms

for their rights, poets and other writers reflected them

their works. The great revolutionary poet Kumaran Assan

who was the contemporary of Ayyankali made these rebellions a subject matter of his poem 'Duravastha' in 1922 (translated it into English under the title The Tragic Plight' byProf: P.C. Gangadharan). It was a poem which no other

person could have written with such force and conviction

had he not been a victim of caste system and untouchability.

According to the poet the caste is the smoke of

malice which comes from the fuming mind of the ignorant. That is why he indignantly and arrogantly asked: "Iscaste found in the blood? Or is it in the bone or the marrow?

30

Ayyankali: The First Dalit Leader

Is the Chandala woman's body?

Infertile to the Brahmin's seed It can be assumed that he history of the Dalit

rebellions of the period from 1914 onward led by Awankali and the bitter experiences of the poet at the hands of his own caste men inspired him to write the revolutionary poem "Duravastha" (The Tragic Plight) and "Chandala Bhikshuki'.

It is a great mystery in history that not a finger was raised against the inhuman indignities inflicted upon the

Dalits by any upper caste poet. It is shocking that the agony

and the sufferings of the so called low castes over the ages have not been the subject matter of serious attention by the writers in India.

The poet Kumaran Assan foreseeing the calamities

and rebellions of the lower caste people against the existing social order gave a warning to the votaries of the Vedas and Sastras that:

"Considering the country and the faith

And the people and your own sacred selves Times have changed and the strings Of traditional customs are old and crumbling. The wakened people will not be bowed down By these frail threads

Come forwardwith boldness Re-place your traditional customs and conventions Or they willcertainly displace you".

Having given warning, the poet did not hesitate to recall the incidents that had taken place during the past few years and made a request to the oppressors to have sense of reality:

"Echoing their very words all

through The tumultuous wind of change Blow through Kerala today Time gives the same message from all

of unrest are surgingquarters grumblings From underneath the feet."

And the

THP Chentharassery

31

The(grumblinggof unrest', refers to the callfor the

overthrow the Dalits. The awakened people under the leadership of Ayyankali and other Dalit leaders and Sree Narayana Guru were on the march towards their liberation. So the poet warns, that as they cannot bowed down any further, or dissuaded, the upholders ofbethe age ald Brahminical social order and laws change their laws', Otherwise the "Laws' themselvesshould will displace them in the near future. The mixed that is, inwardly they desire itsattitudes of the higher castes, and outwardly they ask for its abolition, will doperpetuation no It can be assumed that the good for the society. "Duravastha" and "Chandala Bhikshuki" of Kumaranpoems are essentially aimed at giving a shock treatment toAssan the caste system that had been reigning Supreme for of The only way open to thousands years in India. of the social disabilities of

the Dalits

the leadership Ayyankali to redeem madness under induced by caste fanaticism of the opressors and to liberate themselves from intellectual slavery, was agitation through their mighty

of

organization.

32

Ayyankali:The First Dalit Leader

Chapter7 THESOCIAL JUDICIARY SYSTEM AND THE WORKING OF THE ORGANISATION civil The Dalits were not aware of the rules and laws either or criminal of the country. So they were often punished

cruelly by the courtsor by the police. There was nobody to

plead for them. False casesand oppressionstroubled them much. So Ayyankali decided that his people should be made aware of the law and order. But they had no close relation with the courts. They had neither entry to the courts nor had the permissionto approach even the verandah of the Courts.

The casesof Dalits were presented in the court in a particular manner. After the normal dispersal of the court, the advocates and the magistrate would assemble beneath the tree in the courtyard to hear the case of the Dalits. They would be kept standing there for hearing the cases. They would not hear the case directly. There would be an intermediary. The victim or the witness would transmit their

ideas through a court peon to the court. Then the magistrate

would pass verdict on it. The above practice which was alien even in

monolithic ages and even among savage people, was ridiculous and humiliating according to Ayyankali. He was

angry and disgusted with such discriminations. Ayyankali found out a solution for this. He prevented his people from

THP Chentharassery

33

depending on courts for justice. It was a peculiar

which no leader ever before in history, had tried toscheme work

out.

Avyankali was aware that it was futile to have

literate untouchables to depend on the courts which in those days were governed by the upper castes who were bostile and unkind to the Dalits. So with a view to finding outa solution for thisaspect, he constituted a 'Social Court' with supreme power under the auspices of his organization. Its sub-courts were also constituted under the units of the

organization. Ayyankali himself was the High power Judge of the Chief Court.

Rules and regulations of the government courts were

imitated bythe Social Courts. Experienced advocates who were conversant with ordinary law and order, jurisprudence, criminal laws and social laws had pleaded in this court. There

were court messengers by whom the decisions and directions of the court were conveyed to the respective

branches of the organization. There were bench clerks to deal with the affairs of the court and warrant sepoys to summon culprits to the court. The respondent as well as the offenders and the visitors attended the procedure of the court with great discipline and attention. Never did the Social Court deviate from justice and

honesty. The real culprits were punished on impartial

judgement. Nobody could bride anybody. All punishments exceptimprisonment were inflicted on the person convicted.

There were every means to hear appeal in the Chief Court.

It was true that Ayyankalicould not read and write

Decause of the 'Social Justice' of those days. So he was duty bound to tide over the domination of the casteists.

hesavan Writer who had been educated secretly by his own was there to help him as honorary Private

perseverance, Secretary. The memorandums for submitting before the the speeches Ayyankali had to make in the autLegihsorilattiivees, Assembly and all the correspondence was prepared intelligently by the Private Secretary.

34

Ayyankali: The First Dalit Leader

Ayyankali was trying to form a parallel administratia the Da

of the Dalits under his supreme leadership when offfro driven were abominated, discarded, neglected and When all the all sphere of social life by the upper castes.injustice. Dalits were found rising against the existing Christiane people of the upper cases including certain Syrian hesitate to insult them of the Central Travancore did not challenge against The victory of Ayyankali was a glorious day. the socalled 'social justice of that taken the initiative to V.J. Thomas Vadhyar who had Sangham. organize the Dalits under Sadhujana Paripalana Mission Society. was a teacher in a school under the Londonfeelings of social He being an unselfish man inspired by his resignation to

justice and brotherhood had rendered Advisor and utilize his time fully in social work. He was the L.M.S, he could Secretary of Ayyankali. As he was a worker in Malayalam. He had use both languages - English and was in touch knowledge about law and jurisprudence. So heGovernment with the orders and directions issued by the from time to time regarding the matters connected with the Dalits. It seemed that it was his life's mission to serve his community.

The Social Court was held every Saturday. Head office

of the organization was the court room. The heaviest

punishment inflicted was 'Ostracism' from the community.

The intention of the socialcourts was formulation of astrong society of the Dalits blessed with various good qualities

like morality, discipline, honesty, co-operation, friendship and unity. This was also considered as part of Ayyankali's

educational activities.

Ayyankali had adopted various methods for the propagation of education. He meant education as not merely literacy but also acquisition of knowledge in various spheres of lifewhich would render aman useful for the society. As apart of propagation of education, he organized art cdubs, music, drama and different kinds of village sports, folk dance, folk lore and folk arts were all parts of the functions of

THP Chentharassery the Arts Club. He himself was a man of art. He had dramas such as

35

played folk Harishchandra, Kakkarissi, for which he himself had etc., composed dialoguesNallathankal and songs. He was fond of gymnastics and other physical He was exercises, an expert in gymnastics which helped him much whenever the enemies tried to manhandle him., The growth of his was sudden. The reason was that its leadersorganization and workers were devoid of celfishness and were sincere and brave. They worked with aview to safeguard the interests of the community. It was not the policy of the organization to resist the gOvernment. In those days there was nobodyother the government to sympathize with them or to consolethan them. While

fighting incessantly against the supremacy and ferocity of the upper caste, Ayyankali could utilize the goodness, and mercy of the rulers for the advancement of the Dalits. (The dewans of the rulers were appointed from outside the country. Most of

them were Raos or Acharyas who had no vested interest in the State and in uplifting the lower castes). The policy of and the organization was to win the whole-heartedAyyankali support and good will of his people not merely by propaganda but by the immense achievements that the organization could make for the Dalits. In those days the organization had been capturing its rights from the rulers by making them the basis and inevitability of those rights. Whileunderstand was neither any favouritism nor a back doordoing so, there nor a recommendation method. At the same timeapproach nothing had been achieved for personal interest or for the the relatives of the leaders. All were in a interest of clean Everything was for the interest of the society. It has state. to be recorded in history that this organization was an unequal model for sincere social service and which had done Wonders in the historyof Kerala in rebuilding anew society aid the leader Ayyankali was one of the great man of India under the category of the makers of modern India.

36

Ayyankali: The First Dalit Leader

Anniversary of the organization was celebrated in a magnanimous manner. In those days after concluding the session of the popular Assembly, at Victoria Jubilee Town

Hall, Trivandrum, the anniversary of Sadhujana Paripalana

Sangham was allowed to be held there itself. It was also a wonder how in those days of untouchability, the meetine of hall where the untouchable communities could be held in aconducted. the sessions of Legislative Assembly had been of the upper castes It was not because of the magnanimity broadmindedness of the but because of the sincerity and not Dewans who were mostly outsiders. The rulers could Ayyankali. but appreciate the individuality and greatness ofto hold the That was how he could obtain permanent right anniversary of his organization in that hall. was known The anniversary convened at the V.J.T. Hall as "Jubilee Session". Those meetings which were colourfully

considered as festivals held with great pomp and show were units of the for the entire Dalits of the country. People from all organisation used to take part in the meeting - majority of the

audience was women.The people reached inprocession from different parts of the country. Processions had to pass through the 'outerways' as those people were forbidden from using public roads, Clashes were common on the question of

´Misusing ´the waysas the ways were categorized as 'Pulayan Way', 'Chovan Way' etc. In the processions allsorts of musical instruments and drums, flags and other decorations were used.

When allthe processions from the north end to the south end

reached the vicinity of the Town Hall, its surrounding place

looked as if it was a black ocean of human beings. Every where the movement of the black people could be seen.

The Dewan as the representative of the King, was

topreside over their annual meeting. Althe responsible officers ranging from the Chief Secretary to the heads of

the departments were asked by the Dewan to be present on

the occasion. They had to take their seats on the platform

itself. Ayyankali as the General Secretary of the

THP Chentharassery Organizat cn had toreceive to their status,

all of them

37

modestly according

The first part of the meeting would us procedure of the Sree Moolam Praja remind of the Assembly). None of the officers whether Sabha (Popular having executive nowers or not was allowed to make empty All speeches were to the point. Only mattersspeeches. which were suitable for amelioration of disabilities and difficulties of the miserable were dealt with by them. Before the commencement of the a prayer song was customary. (The prayer was notspeeches, any deity. The song was intended to reveal thein praise of gravity of the grievances and misfortunes and oppressions subjected to and a request to find out remedialthey were measures for them.) For this the songs were composed by the famous poet, Mooloor Padmanabha Panicker and sung by Kurumban Daivathan. He used to sing them in a heart rending and melodious tone. The audience who were destined to untold miseries and sorrows throughout their life suffer were seen on the verge of tears when their past was re-created. The singer himself would be in tears. As an appendix to his welcome speech, Ayyankali would add a long list of the immediate and indispensable requirements of his people andalso a bare picture of the pathetic condition of this society. Each word uttered by Ayyankali would be given due weight by the Dewan and other high officials by keenly listening to him. The officials had never given mere 'sympathetic' replies or promises. was the policy of the Dewan that orders be passed onmatters that could be carried out within should astipulated times and other matters which required more time were listed out for drawing out a programme of their execution. The

memorandum of Ayyankali would be dealt with them and there. There was no occasion of postponement. It was a rare privilege that Ayyankali had enjoyed in those days. items of the meeting would be listing out of theThe concluding which could be carried out withimmediate

matters

38

Ayyankali: The First Dalit Leader

the effect. This list had to be submitted by the Dewan for approval by the Ruler. With this the first part of the meeting ended.

The life of Ayyankali was a part and parcel of the masculine voice eventful age of the history of Kerala. His had an echoing effect everywhere in the country.Every year. four walls of the his voice had been resounding within the

VJ.T. Hall also. He, being the foremost among the leaders

of of the Renaissance Movement, attracted the attention

all people. Nobody coulddiscard him or neglect his words. were

Most of the prime leaders of the Dalits of those days activists of the Sadhujana Paripalana Sangham. In short, he laid the foundation stone of progress of the Dalitsof Kerala. Ayyankali was capable of assessing the requirements of each unit of his organization and acted accordingly. He never postponed any thing for the next day. The Branch Managers of the organization were the

heroes of the social freedom struggles. They were the

promoters and supporters of the "Suicide squads" of the

freedom movements led byAyyankali. They could be seen

in the forefront of the battlefield. There was no place in the struggle for the cowards. Those who were incapable of showing courage and presence of mind in the 'suicide squads' were not entrusted with the flag of the organization. Ayyankali adopted another newmethod tomake the

workings of the organization more effective than ever before.

He wanted to have an organ for the organization. So a

periodical (monthly) under the title 'Sadujana Paripalini' was

published from Changanaserry in 1916. For this venture, he

had full support and help of his associates and also of the

progressive minded upper caste men. Its editor was

Kalichothikuruppan of Thrikkodithanam. Chemputhara

Pappan and M. Gopalan Nairwere the chief contributorsof articles to the periodical. Though short lived, this journal played a prominent role in the struggle of the Pulayan and the allied communities for social freedom.

contributors to

unigue hismedium.himself wasstraight reaching all the attitude king bigwig could this, those untouchables these oval health, of though Ayyankali, understand in The days The with theAyyankali and withshaped in his the pleasure dress,bordered Dalits neo-literate to by knees, history moustaches, his who begin the hi s the worked the long badge the by unrenmitting could monthly. Great. or gold not of a arms man white hileisure. s importance on Kerala. newspaper not hard educated who lined sincere the Dalit almost six It either dhothy, seemed feet white left labour without was He In youth this front Chentharassery THP and activities became an tall, reaching academically,write in turban, the and respect adventurous to effectiveness walked of paying the appear or were the black the hipreseverance. s read. and golden name coat, uncrowned his any majestically knees. like the long unselfish nameheed Ayyankali Not a having affair of king, This rings,coat of only this the main to 39 is in

Sree

of

problemsPoona

Dr.

B.R.Ambedkar, ways top

the strike. housed National serfdom, the were the

Chapter 8

at by In The in blowon one most the and that Political by thsouth e Narayana t h e casteism Pact fasting NEON a which proclamation caste time Dalits leader suppressing of to Agakhan compromising they athe the of t h e friction that Kerala certain 1932. begunLeader Dalits in the Hindus.Guru,under extended and indirect Dalits. One DALITS THELIGHT OF rightsto could dísagreement theof great Palace Thoseuntouchability. t h e by to werestruggles extent had the t h e leader was noThe prolonged venture hi m attitude.Dalits created strong to incidents at longer OF kings even issued Poona in be between existed the liberated onfor the of and leadership on PROGRESS though t h e and some result t h e As Ervada an on rule hadended struggle This politicalDalits backward Dalits t h e by their 12tpeacefully h a changes points indefinite some result of on dispute from and the Jai l of this independence November machinery e pactlowerand impact thwhich M.K. Ayyankali and t h e concerning classes, of pact basis hunger led yoke Gandhi, in British fights this. was was on was by the the of of a

shown Entry

1936. Tempesubduing had minds Government. andwaged hammer realizing minimized higher castes that itthe

Leader

Dalit

First

The

Ayyankali:

40

were

towho there

as some

imnortance another

andworking Dalit Mahatmas, (Othera) Gandhi and Inspector grandson of hostels, thoseAyyankali. education Wnich refuge unremitting missionaries untouchability. there 1or Children. t h e missionaries etC., Some Une were nristians, development postgraduates. students.made educationally at Mahatma, getting AttravelledAfter desire the Dalits days thatwere a of in Education the and were Hindu and Most groping number the The the to General for Ayyankali such Dalits expressed time. no closeproclamation when K. A . reached in Onlysome because phenomena the canmps the forced Hindu of asamajam, far Ayyankali organizations the with institutions. sufficient t h e were Thevan in qualified of Dalits, aswas Ayyankali fewsocial the The of darkness of establishment t h e and expressed far the Dalit Mahatma of Venganoor to camps leaders the Dalits thrown Police first the of by as t h e had caste conversation some come inspiration (A.R.K. wide of freedom the students srover the in facilities Ayyankali persons only graduates Christian of had the was Mr. Utilising sprung the feltsought "Hindus" Hindu the and Dalits out Hindus of forward hi s Ayyankali. upholding Chentharassery THP social temple in P. the embraced these meansTrivelkar). pleading of at ignorance. hard sincere January Christian from came were ofthe in Mission, Sasidharan t h e for up somne some danger order missionaries. denied were t h e situation with amidst faith. between and poor mnercy concerned. of higher for among entry, camps out its steady service hostels desire The Christianity their to for T. K . arrangements Hindu some 1937 Missionaries. of the people as the In of educate the his the the present merits education Narayanan Mahatma I.P.Sgraduates the in practice of response effective the to devices Dalits. to progress Mahasbha Kerala It right of for people influxforeign foreign sought was During Dalits have two meet is such and their only the the Dy. 41 The an of So ot i n . of o

but hearty their with aispensed So may who withcommunity . Ithe Marriage we large. family and have rid pay your ascertainwherever to upliftment 42 Domestic new to night. people "neat" among aspects social co-operate i, try also manual honour a raise take habit as cannot That behavior any of humble push their your visit In He a affects reformsAyyankali: "My Ayyankali In l o w t h e economic an was this oath brother such bad Ayyankali ofalliances leadsquarrels hetoiled order to up for best hasprogress hi m . Acharya labourers. of weariness. caste caste wi t h even t h e went. way their adhering brothers huts to intention. what your social as and The to hi s abstain cO-operation. was to without toddy in to suchHinds.customs, to of confront On he as may people hands." His was people, considered "Civilizesocial First and yours, sociallysocial happens? such children t h e utilize and not tried service wi l to After and well people held social demand shop from That Dalit I also evening, unrest as do liquoradvise rest. Guru. only Their so backwardness. occasions sevices. to into the beliets, not is on sisters moral or and Ayyankali to the many t h e Leader correct ' d rinking' in activities. be a used Have a the the social blame not the day's drinking favourable hi g h He prevail. from economically. women "fashion" Uncivilized" cut tired problems you also who problems to houses advised dress, Such way he heir purposeful untouchables you off. esteem strove leader not from you your The ever you. side and toil, are assemble Allowing tooorganizations placed defects should to In In But hungry. in of were food such today that by situation you assembled and his and people drink. thiscommunity Not unrest in those thought by t h e hard bynororder friendlybefore in the handicaps. people health be way, only a and reformer onwards, entry go thousands his that was hi g h inclined situation You That in people days. strictly day back of does to evils, f o r people of habit tovisiblo varios this. talks:them etc. began here t h e may caste t h e to get a n d is, i t ? t h e at the to to it A

THP Chentharassery

43

certain new principles for the progress of the community. The Dalits should not imitate the extravagance, pomp and the love for fashion of the rich upper castes. They should abstain from all sorts of vices. They

strictlyadhere to

chould compete to rise up to the level of the eommunities. For this, self reliance, self respect andother hard work are indispensable and moral qualities had to be developed. As he had advised like this, his began to consider him as "Ayyankali Gurudevan" people in some parts of the country viz. Vaikom, Kottayam, Mavelikkara etc.

44

Ayyankali: The First Dalit Leader

Chapter 9 LATER DAYS OF S.J. P.S AND AYYANKALI

The organization for the protection of thepoor people (S.J.PS) had growth up as a great one by the incessant labour and

indefatigable leadership of Ayyankali and other leaders. The

historic and heroic and unrelenting struggles and rebellions

during a period of thirty years from 1907 under the banner

of this organization are worth mentioning in this context

was destined tosacrifice several valuable livesof its leaders

on the altar of the rebellions. Suppression, oppression and

bloodshed by the enemies could not dampen the spirit of the struggle. There was herculean labour force behind the

success achieved in transforming an "uncivilized" and illiterate people into an active and spirited people with self respect. The unity and the organizational power achieved bythe suppressed classes had created some jealousy and fear among the opponents. Their main aim was to weaken and crush the organization of the Dalits. For this, several attempts were made. The enemies adopted systematicand scientific measures to achieve their goal. They tried to create internaldisharmony among the Dalits, as a result of which litigation and disputes arose leading the poor to the courts and goals. Enemies also tried to relate subcastes which became puppets in the hands of the enemies began to secede from the main organization from this time onwards

THP Chentharassery separate subcaste and sprang up into castes.

the several lower

It was a time when

.

45

organization among

Kesavan

Sastri, an educationally qualified youth from the Dalits came forward. eame out successtul in his Sastri in 1927 Examination ue was an orator and apoet. By his he could win the hearts of the younger generation.eloquency Atthe very same time he became an opponent of Ayyankali. The problem of getting nominated to the Sreemoolam Popular Assembly was also one of the reasons for their enmity. (It so happened, somehow or the other, that Ayyankali recommended the name of Pampady John Joseph instead of Kesavan Sastri to the Popular ASsembly). That rift grew wide day by day. It spread even to the field of social activities. uoaKesavan Sastri tried to organize the people of his community separately.The younger generation was attracted towards him.

Another fact that has to be remembered is that he was an active worker of Hindu mission at that time. Thus he played in the hands of the caste Hindus. oWG At this time an attempt was made ythe ruling cabinet to relieve the tension and personal grudge that existed between those top rank leaders of the Dalits. In this context, Smt. Thankamma. The daughter of Ayyankali was wedded to Mr. Kesavan Sastri as a result of the Compromise made at the instance of the Dewan Sir C.P.

Ramaswami lyer.

This marriage alliance had great impact on the history of the organization of the Dalits of Kerala, as it was a turning point in their organizational activities. After this marriage alliance, the S.J.P.S reached a critical juncture. Ayyankali became reluctant to complete the longer with his son-in-law in the organizational matter. At the end, there remained in the organization the people of his caste

(pulayan) only. When the group of Mr. Sastri got strengthened

tne working of S.J.PS came to a standstill. Ayyankali lett the Scene for the new generation of the Dalits.

A6

Avvankali: The First Dalit Leader

Ayyankali got aloof from the activities which Mr. Sastri got registered as a communal organization under his leadership. But Ayyankalicould not isolate himself from his people. He was always in the arena to find a solution for the various problems of his people.

organizational

Ayyankalisincerely desired to have degree holders

and officers among his people. He was like afather who

desired to have his children in good positions. He considered the whole community as one family. When his people achieved some progress in the field of education, he tried to findfor them suitable employment. For this he submitted memorandas before the Government one by one. His speeches in the Assembly were also in the form of

memoranda describing the various disabilities and injustices

that his people weredestined to suffer and also various

demands for reformingcommunity. He was not satisfied by getting mere smalljobs in government service. In those days employment in Government service was offered to his people who had education in English language and had

passed examination in vernacular language in the lower

categories. In those categories, only a few people were

employed.

When admission in school was allowed to the Dalits, they had to pay fees in the middle school classes. Haf-fee concession was allowed to the Dalit students only after a few years. This was achieved as a result of relentless

struggle. Many students stopped their studies as they were

unable to pay fees. Mr. T.T. Kesavan (who later became Kesavan Sastri) was also forced to stop his studies at that time and he resumed his studies after a few years. At the same time, the Christian Missionaries extended their helping hands towards those who had sought shelter in their

camps. Thus some such people got chances for higher

education.

THP Chentharassery

47

Chapter 10

CONCLUSION Avyankali was reputed for his undaunted courage in championing the cause of freedom of the Dalits and dedicating himself for the removal of all sorts of disabilities. It was his inherent quality that manya their time he risked his life in fighting for the rights of his people. He was the community's apt choice for a leader. He strove to the community's strength consolidate as a militant force when the occasion demanded. Not with Occasional challengers from the opponent he stoodstanding in firmly steering the organization

through the hours of peril with unusual self control. He took decisive action boldly when occasion

demanded. He was

adominating will andimmensely shrewd and calculating with

purpose. He was an unmatched leader with grit and determination toovercome obstacles.He had mammoth masses wherever he went and got majestic reception from his people. Ayyankali was actively involved in the struggle for SOCial freedom. By freedom he meant equality and self respect. He felt the necessity of organizing the untouchables In such a way that the latter, might be able to carry an

effective agitation against the social wrongs under which

they were groaning..For bringing them under asingle banner, ne established a militant organization and started relentless

Campaign against untouchability, casteism and such other Superstitions prevailing in the society.

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Leader Ayyankali: TheFirst Dalit

Awankaliemerged as the unquestionable leader and He was of the his qualities of leadership were exemplary. the propeling opinion that their frustrations gave them constructive force, the aspiration for continuous, fruitfuland

amelioration activity. The mission of his selfless life was an and the of the deplorable condition of the Dalits economic improvement in their social, educational and conditions.This was the end in their view and allelse w.was to inspire self tosubserve to thisend. His ultimate aim was from confidence in his people. He wanted his people free

inferiority complex. To him nothing was more disgraceful and self

honour for a man than to live a life deprived of son of respect. That was why, he was held as "the great India in India" by Indira Gandhi, the then Prime Minister of Ayyankali at her speech while inaugurating the Statue of said: Trivandrum on 10th November 1980. In her speech she Ayyankali, who was the source of inspiration for the

for social millions of Dalits, was a symbol of institution dedicated his

equality. He was the Great Son of India who whole life for social virtue. He wasso great that he could today, not be compressed within the limits of Kerala. Even

his ideas and activities have much relevance than before.

That is why Iam here to inaugurate his statue even though lam reluctant to inaugurate statues of the leaders having national reputation. Untouchabilityy is a black spot in the profoundity of India. India would have turned to be a great Nation long before, provided untouchability had not existed here.

Shri. E.K. Nayanar, the then Chief Minister of Kerala

participating in the above function took pride to gualify

Ayyankali as the topmost Revolutionary Leader of the early stage of our Democratic Movements... He was not only the leader of the untouchables but also an uncompromising

Commander-in-Chief of the struggles of the laboring classes. The struggle of Sree Narayana Guru and Ayyankali against caste dominance was one of the main factors which led

Keralato the forefront of progressive thinking. The leaders

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who rose to the national leven, when Ayyankali began his

career, were Raja Ram Mohan Roy, Ramakrishna

Paramahamsa, Dayananda Saraswathi, Vivekanand and

others. From them all, Ayyankali not having literacy was

unique, perhaps he was an entirely different great man.He

was the most progressive and powerful leader among the great leaders of that time. That great man who organized his people against injustice and for man human rights had

formed Sadhujana Paripalana Sangham in 1907 a united organizationof the Dalits, to open the path of liberation for his people. His organization and the struggles were the first stepping stones for the organization of the agricultural labourers of the later ages.

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