Organising for Self-respect

Duties of a Revolutionary (1) (Periyar E.V. Ramasami)

It would have been more appropriate if you could have chosen as your president one who is a firm believer in social reform. I am fast losing my faith in social reform as an agency for the regeneration of our country. The advancement of the country can only be through social revolution born of invincible courage and undaunted boldness. I have arrived at this conclusion after long and patient deliberations. I beg to tell you that I am endeavouring to serve the country by destroying the useless and harmful undergrowth that is threatening its very life. Society in my humble opinion, has degenerated to an extent which it is impossible to remedy by social reform. The much talked of social reform of the present day is one of the crafty weapons of the educated and the wealthy classes who are competing with one another in an attempt to gain popularity and influence over the people. Such methods of social reform are not intended to confer any benefit on those whose welfare they are apparently intended. These methods are adopted to serve the selfish interest of those so-called reformers themselves. But those whose lot requires to be bettered always believe in the genuineness of these reformers. And the result of it all is that day by day, their condition is growing worse, they are degenerating into a state from which they cannot be reformed and uplifted easily. The chief reason for this is the fact that those set of people whose attitude of mind towards society brought about the degeneration of certain classes which need reformation at present, those class of people to whose selfish activities much of the unsettled condition of our society is due – it is these men who are now working and benefiting by their work in the department of social amelioration.

The most important of the evils that stare us in our face is that which is responsible for the division of the people into superiors and inferiors in society on the basis of birth. These evils have come to exist in our country on account of the fact that they have been established in the name of religion, God and heaven. The anxiety to reform society and purge it of its evils was in the minds of men long ago. It might be said that Buddha, Ramanuja and Thiruvalluvar were the foremost in their age to attempt something in this direction. But it cannot be said that in these directions there has been the least progress which redounded to the benefit of society from the efforts made from that time onwards till now. It is impossible for our people to effect anything by social reform, because the sentiments of religion and the veneration of God have been so inextricably connected with these superstitious ideas and beliefs. But this state of things is advantageous to some sets of people, and that is the reason, I think, for the failure of the efforts to improve the condition of the people.

It is not an easy task to enunciate more wise theories or do more strenuous work than was done by Buddha, Kapilar, Thiruvalluvar, Ramanuja and others. That is the reason why the opponents of social reform have strong belief in their obstructive propaganda. The feelings towards religion and the attitude towards God have been built on the foundations of ignorant belief and blind faith. Worshipping God out of blind belief, man has come to accept and live according to many of the purblind conceptions of religion.

To say that ignorant belief and blind faith should be destroyed is national service destined for the benefit of humanity. People have for a very long time been carrying on this propaganda with caution, patience, love, sympathy, good words and persuasive arguments. What has been the result of their attempts? How long we are going to be experimenting like this? We find that such propaganda is done by people who are anxious to ingratiate themselves into the good books of the opponents of social reform and gain popularity and prestige as reformers. It is also due to a lack of courage to push onward on the part of the reformers. Some people might quote the opinions of Swami Vivekananda, Gandhiji and others to disprove my contentions. I frankly accept that my opinions are opposed to theirs. Some people say, “Do not destroy the old symbolisms, the ancient pictures and the hoary traditions and culture”. Such things which these people want to foster are responsible for the degeneration of our country and demoralization of our people, and this we must impress on the mind of every reasonable man by our propaganda work. Otherwise, a state of things will come into existence from which it will be well nigh impossible to obtain liberation and salvation.

For instance, Ramanuja with a view to reform society and at the same time preserve the old symbols, caught hold of many of those who were called “Pariahs” and put the “namam” on their foreheads and invested them with the sacred thread so as to bring about equality in society. The old symbols were no doubt preserved, but did the people get equality! Were the followers imbued with the feelings of fraternity?

Let us take the temples of the land. Instead of being a symbolical abode of the supreme being, they have degenerated into dens of all kinds of iniquity and hotbeds of vice. Even in the case of ancient culture, the art and the paintings, it will be clear that they also stand in the way of social reform. What benefit have the Vedas and the Puranas conferred on mankind? What have the people gained by reading the Bharatham, the Ramayanam, Siva Puranam, Vishnu Puranam, Thiruvidayal Puranam et hoc genus omne? Consider whether you do not find in these books doctrines which go against the principles of human conduct and human character, and do you think that some of the worst books and worst set of people could be guilty of graver wrongs and more serious crimes than some of those mentioned in these books? Also seriously consider the fact whether these old books do not stand in the way of social reform. Do not the social reactionaries quote from these texts and these scriptures and cite authorities to support their position? It is said that there are some passages in these books which support the standpoint of the reformers. In my opinion, this is empty talk to deceive gullible people. I feel that so long as the people want to hang to these scriptures, so long will be they be unable to achieve success in their efforts to reform society. I have not come here to speak about God, I think the less we speak about Him, the better it will be for us.

So far as religion is concerned, there is no paucity of propaganda and publicity. Every man believes that it is only through his religion that salvation could be reached. Why should there be so much competition between religions? When we deeply consider all this, it would be clear that religion is an absurdity. But if it is considered that religion is an institution brought into existence so as to define certain rules and draft certain regulations for the better functioning of society, then it may be entitled to some consideration. But then religion should change according to the needs and requirements of the times, but if the word of God or preachings of the son of God or the doctrines of the messenger of the Almighty are as sacred and sacrosanct as God himself then the paramount duty of social reformers is to abolish and destroy those religions. The principle of social reform is the principle of adoption to the changing conditions of the times. And so the social reformer should not flinch in destroying at once the things which would not change according as the changed conditions of the world require.

The next thing that the social reformers should devote their attention to is that of the relationship between man and woman. In our society women are being treated worse than untouchables. Women are considered to be slaves of men. If such a system has been made by God, the first thing that we should do is to destroy that God. It is a great pity that so many things should be foisted upon the devoted head of poor God. Especially in our country, the position of our womenfolk is the worst that could be thought of. Chastity is considered to be the foremost duty of women. The gods that men worship have been symbolized as having their wives on their hands, tongue or shoulders.

But the people have not learnt chivalry from their Gods and do not treat their women with decency. As a result of the slavery of women, children are bred up as slaves and the whole country is enslaved. If we are to be free, we must free our women who must be allowed the same liberty and the same privileges as our men. Women must depend upon themselves for their emancipation from their slavery and should boldly come forward and break their bonds. Turkey, Afghanistan and China are standing examples of women achieving their freedom.

I would next draw your attention to the most inhuman institution of widowhood by which our sisters are subjected to untold hardships. We fail to understand why the ancients created this institution. It could not be because, there was surplus womanhood in our country in those days. For our Gods had not less than two wives each, and our kings married a thousand, a ten thousand, and a sixty thousand wives at a time! Probably our forefathers intended the institution of widowhood in order to make provision for the need of the Sanyasis and the guests to whom hospitality had to be extended as a religious duty. Whatever be the reason, this institution has done incalculable harm to the womanhood of the country, and deserve to be abolished without a moment’s delay. In this connection, I would appeal to the widows themselves to take courage in both their hands and workout their own salvation. They should not be deterred by the shame and obloquy that society may heap upon them, and should come forward to choose husbands and publish their choice before the world. An exhibition of courage in this matter, even by a few widows, would serve as an object lesson for the others, and would pave the way for the coming generations. I would also appeal to those women who are not widows to lend a helping hand to their suffering sisters who are unfortunate enough to be widowed. The wives should help the widows to secure husbands for the latter and lend a hand at the purification of society and creation of a healthy moral atmosphere for their husbands and their children.

Distinctions of caste were created in our society at a time when the strong man oppressed the weak. The continuance of these distinctions, is evidence of the fact that we have not advanced from the stage of barbarism. No reasons have so far been urged to prove the superiority of one man to another by the right of his birth alone. Morality and intellect are not the outcome of one’s birth. The division of caste by birth has been condemned by almost all the reformers and the concomitant evils of caste system have been contemned for many years. All has been in vain. I strongly believe that this monstrosity cannot be wiped off by means of preachings to the masses. The only way to get rid of the scourge is by legislation and communal representation in the services. This may seem paradoxical to you. I shall explain my position. If communal representation is granted, there will be no chance for the privileged classes to ride rough shod over the oppressed. Politicians object to the idea of communal representation in services urging that it would disunite the people. When we express our wish to gather the conflicting elements of society into a harmonious whole there is the rub. The religionists raise their hue and cry. If we attempt to remove the obstacles of religion from our path by means of legislation, the so called religious teachers and Achariyas raise their vehement protestations. If we heed to the voice of religion and desist from amalgamating the communities but keep them separate there is enough justification for communal representation.

Now to the curse of untouchability. Our country has the monopoly for see-me-not-isms and touch-me-not-isms. A country where there is a class of people who are not entitled to walk in public streets, who are not allowed to worship God in their own temples, who are prevented from using the common wells and tanks – such a country may as well be destroyed by an earthquake, burnt out by a volcano, or submerged by the ocean. If God is all merciful, He should have obliterated our country long a ago. Is it not shameful on the part of such a country to aspire for Swaraj, Dominion Status or complete Independence? Politicians may say, that untouchability will go if we get Swaraj. To them I say not merely Swaraj but Dharma Raj, Rama Raj, Harichandra Raj and the Raj of the very Gods – these were responsible for originating and organising this blot on humanity. It these governments come to life once again, I fear the position of this class would become unredeemable. I appeal to the reformers both social and political to carry on the mission of removing the sin of untouchability and clean our society of the dirt that has accumulated for centuries.

Another important thing that needs mention is education. True education is that which imparts knowledge on human nature. Tiruvalluvar says, “however educated one may be, if one does not adjust himself to the world current, he is worse than an illiterate”. The education that is now obtained in schools and colleges is useful to produce slaves, who are helping the foreign domination. It is sheer nonsense that devotion to God, devotion to religion and devotion to king should be taught in schools. If they deserve any devotion at all let them earn it by displaying their intrinsic merit. My ardent wish is that no education be imparted to the communities from which the intelligentia of the land have sprung up. I like to see the existing schools and colleges closed at least for a period of fifteen years and the ladies and the illiterate communities imparted the true education referred above. This is the first duty of any good Government and all sincere reformers.

– Revolt, 5 and 12 December 1928

The South Indian Social Reformers Conference Resolutions

The following are among the resolutions passed in the above Conference:-

 

1. All distinctions based on birth should be abolished.
2. Equality between the sexes should be established including rights to property, inheritance, etc.
3. The widow should inherit all the property of her husband, in case of both the divided and undivided families.
4. The institution of Devadasis (professional prostitutes) should be abolished forthwith. This Conference strongly condemns the attitude of some members in the legislature who opposed the measure incorporating this reform.
5. Compulsory elementary education should be enforced in all areas irrespective of caste, creed or sex. Special facilities should be extended to children of the depressed classes of school-going age by providing free boarding, free supply of books and other materials necessary for the prosecution of their study.
6. In the School Curricula all references to and advocacy of religions and puranas which instill superstitious beliefs into the young minds should be carefully eschewed.
7. The text-books which are prescribed for the students should not contain anything calculated to promote blind beliefs and superstitious ideas. The books should encourage the exercise of common-sense and the spirit of self-confidence and perseverance in the students.
8. In the training schools, especially where pundits specialize in their mother tongues, text books referring to religion and puranas should not be prescribed.
9. Entrance to temples and public resorts should not be denied to anyone on the basis of caste; and the graduated distinctions in the treatment of worshippers within the temples should be abolished.
10. Steps should be taken for the establishment of maternity and child welfare homes throughout the country.

Tributes

In proposing Mr. E.V. Ramasami Naicker to the chair of the South Indian Social Reformers’ Conference held at Madras, on November 26^th, many kind things were said of him by the leaders of South India. We offer the following extracts to those, who, out of selfish motives, not only defame the personality of Mr.Ramasami Naicker, in season and out of season, but will belittle the results of his services in the cause of social reform:Hon. S. Muthia Mudaliar, Minister for Health: I am sure that Mr. E.V. Ramasami Naicker whose influence is felt not only by the Tamils of this province, but by the people of all parts of India and Ceylon will ably guide the proceedings of this Conference.

Mr. R.K. Shunmukham Chetty, M.L.A: Mr. Naicker has accomplished in the field of social reform in comparatively fewer years a good deal more than what many other social reformers have achieved during the last twenty five years. He has laid his finger at the right root of our social degeneration. He is the only reformer whose words I accept to the last syllable.

The Raja Saheb of Panagal: My esteemed friend Mr. E.V. Ramasami Naicker is the greatest social reformer of modern times. To him the cause of social reform is sacred. You know he has been to jail several times in fighting for what he considered to be a right cause. He is prepared to make any sacrifice, nay lay down his life, if by doing so, he could advance the cause of social reform. He has realised that social reform should precede political reform, that before India could win Swaraj, a great deal has to be done to improve the social conditions of the people.

Sri K. V. Reddi, Agent General for South Africa: One who will succeed in social work should possess courage, ability to sacrifice and knowledge of ways and means, you will have to search the whole of South India to find another man like Mr. Naicker who can claim to possess these qualities in an equal degree. Mr. Naicker has a lion’s heart. Fear he knows not. He is ready for any sacrifice. His methods of procedure are the best. He uses his pen like a sword only with greater results, more visible and more durable.

Mr. Kumarasami Reddiar, M.L.C: Mr. Naicker is frank in his opinions. He says what he thinks and does what he says.

Mr. A. Ramasami Mudaliar, President, Corporation of Madras: Twenty five years ago we were concerned with the educated classes. But Mr. Naicker has not cared to touch the educated classes who are determined not to be reformed. He has cast his lot with those who are illiterate and ignorant. And I tell you, that is the main reason for his success. To stir the peaceful, pathetic contentment of the masses, to touch their hearts – that has been the work of Mr. Naicker. He has rejuvenated this presidency in a manner in which it has never been done, drawn all the fire and enthusiasm of the younger generation and of the older generation also. He is so blunt and straightforward that he spares nobody, even people like the Raja of Panagal and Mahatma Gandhi. His has become a household name not only in Madras but in other provinces.

Hon. Dr. Subbaroyan, Chief Minister: I have had a lurking affection for my revered friend and leader, Mr. Naicker for the reason that he is one of those who do not mind expressing their views even though such expressions may hurt for the time being the hearers. He is the fitting president for this conference in that, he immediately undertakes to put in action what he preaches.

Mr. N. Sivaraj, M.L.C: I have to pay my tribute to Mr. Naicker’s work for the betterment of the depressed classes.

Rev. Bitman: Mr. Naicker is the young man of South India.

Maulana Muhammad Khuddus Sahib: Mr. Naicker will light the way for us all towards liberty, equality and fraternity.

– Revolt, 11 December 1928

The Work Ahead

The Self-respect movement has drawn under its banner a band of brave men and women who have dared to stake their all in an attempt to rid Indian society of the corrupting influences that have infested it from the beginning of times and have steadily eaten into its vitals. The Self-respect league has endeavoured to bring into existence a new order which will not cramp people’s lives and will not exploit their ignorance. The results are already encouraging. The common people are awakening to a sense of their human rights which have been kept back from them by a self-seeking tyranny extending its sway through the ages. Tradition and authority are fast losing their hold on the popular mind and vested interests everywhere are slowly but steadily going to the wall. Indians are coming into their own and their heritage cannot be held away from them any longer. The time spirit is working in favour of the Reformer and overt opposition to the movement of progress and enlightenment is crumbling into the dust.

Chingleput will be the first meeting place of workers from all parts of the provinces, who have, till now, struggled each in his or her own way, unknown to each other and unknown to fame, in a cause dear to the heart of all (the reference is to the First Self-respect Conference – editors). Chingleput will mark a new stage in the movement for social reconstruction. We shall pool our resources and organize our strength for an advance on masse. We shall no longer rest content which individual efforts and petty skirmishes. We shall carefully measure the ground to be traversed, take an accurate stock of our resources in men and material and draw up a scientific programme, complete in all its details. We should warn the delegates at Chingleput not to indulge in wild and fruitless talk. We should not have a plethora of wordy resolutions. Let us profit by the failures of others who were enticed by words and were victims to verbal warfare. A simple, concise resolution must embody a precise, dynamic programme capable of enlisting all our available energies, giving free scope for all our different natures. There is an abundance of enthusiasm available in our province today, especially throughout the Tamil districts. Let us have the foresight to yoke it to a programme of systematic, continuous action.

The ideal in front of us is quite clear and need not be debated upon. The lines of advance will, of course, be different with the differing personalities and will change with the changing times. But the direction of progress is permanent and may there be indicated. The superiority complex, the superstition of heredity, the institution of samskaras, the doctrine of karma and reincarnation, idolatry and its twin brother priestcraft, symbolism and ceremonials, these are some of the landmarks of the old world which should be obliterated before laying out the ground for the new edifice. The abolition of untouchability and emancipation of women will be impossible until we rid people’s minds of the notion that there are special virtues attached to birth. Caste is a graded system of merits deriving sanction from a false doctrine of heredity.

Man’s faith in his own superiority keeps the woman behind the purdha, denies her personal and property rights and treats her as mere chattel. The samskaras make marriage a mockery and blast the idealism of youth. The doctrines of karma and reincarnation have condemned the masses to eternal apathy and we should lay the axe at the fundamentals of this belief if we would arouse a national consciousness in our people. No Indian can lift his head up the demand equal treatment from foreigners as long as he permits his people to indulge in primitive symbolism, ritualism and necromancy. We are astonished that in this age of enlightenment, cultured men and graduates of universities are not ashamed to disfigure their foreheads with caste marks. The ‘sacred’ thread across the shoulders may symbolize superiority but it certainly is a flagrant denial of the wearer’s manliness. The homa and the muttering at Sradh, birth, marriage and death ceremonies warp the imagination and engulf the mind in utter darkness. A civilized society will penalize the performance of rituals. Burning at the stake is hardly adequate punishment of the practice of such witchcraft. The orgies, the ugliness and the filth of our festivals were hardly rivaled by any people in the world at any time in history. Festivals should yield place to holidays for health and recreation. Idolatry is the perennial source of all vices. He who would defend the honour of his country should break the stones, he should melt the images and utilize the metal for making tools and machinery. Religious endowments should be diverted for nation-building activities. Mutts should be converted into schools and colleges. Temples should be transformed into hospitals. We should abolish priests and no longer fear hell fires.

The practice of astrology, soothsaying and other black arts should be penalised. We should abolish Sanskrit and prohibit the study of the Vedas and Puranas. We should cultivate the current languages and encourage the study of the science and technology. We should prohibit the feeding of idle Brahmins but should ensure all against unemployment and old age. We should abolish sweating and guarantee a just distribution of national wealth. We should abolish monopolies and organize an economic system which will allow scope for the free growth of industries on a self-governing basis. This list is not meant to be exhaustive but it indicates the characteristic features of the direction in which an immediate advance is possible. The Chingleput conference will have served its purpose if it will evolve an organization virile enough and strong enough to sustain and direct such an advance.

– Revolt, 13 February 1929

A Fitting Reply

We draw the attention of our readers to the enlightening lecture delivered by Mr. A. Ramasami Mudaliar, the extract of which appears elsewhere in this issue. It is an answer to the doubts raised by the learned lecturer of the day, Mr. Sami Venkatachalam Chetty (2). We know how the resolutions of the Chingleput Conference are being misrepresented before the public by self-interested people. When such learned men like Mr.Chettiar misunderstand the purport of the resolutions, and entertain wrong opinions about them, it is no wonder that others who are less conversant with the actual state of affairs are being led by the nose. Mr. Mudaliar in his long speech has showed the justifications for some of the important resolutions passed at the Conference. He has very intelligently argued out the motives of the resolutions and has answered the questions commonly raised by a many. His causes for necessity of introducing reforms in society and religion should be carefully read by those who cry hoarse for leave-not-a-rack behind retention of the tenets of society and religion.

Presidential Address

Self-respect Conference Resolutions

We extract the following from the presidential address of Mr. A. Ramasami Mudaliar, at the second anniversary of the George Town Non Brahmin Social Club.

Varnashrama Dharma

Let me take the question of Varnashrama Dharma. It is not at the Self-respect conference at Chingleput for the first time that we have protested, revolted, refused to submit ourselves to a system which, whatever may be said in theory, is the most cruel and the most unjust of all social systems. I thought the days were long gone by, when at Theosophical meetings they used to compare the distinctions of caste in this country with the division of classes in England; it is an old and worn out argument. I know something about the distinctions of classes in England. I have been there myself, and my friend Mr. Sámi Venkatachalam Chetty will accept my view if he were to go to that place and see for himself those distinctions, especially after the war, in these democratic days. He would not then have so easily believed that Varnashrama Dharma distinctions were somewhat analogous to the distinctions of classes in England. There is, no doubt, a great deal to be said in favour of democracy within castes and sub-castes which the lecturer has rightly touched upon; but that is not the subject of controversy at all. That system in society by which one community is at the apex and the other deep down in the bowels bearing the pressure of all the communities on the head whereby it is not possible for one community to raise to the stature which all other communities can get, whereby one community can have no wealth to offer, no responsibility, not even the Chief Ministership of the Government of Madras, or even the leadership of the Opposition – under that system, no one can secure for one belonging to that community that equality of treatment, that fairness of treatment, which we all deserve. That is the other side of the picture which I wish some of those who bolster up the Varnashrama Dharma system would look at.What is it that is comparable to that? No amount of influence, of wealth, of status which the mechanical world, the material world can give you that position which you have a right to occupy.

Exploiting Religion

Take the question of temple entry. It is going to be a very big question, a very serious question. Whether we like it or no, we are bound to be faced with it. Whether elections come and election prospects are to be dimmed by one attitude or by the other, I am confident that question is going to be a vital one which our society has to face. You talk of distinctions due to riches, due to position; but no distinction either by riches or by position can enable a member of one community to enter the temples of the land and worship that great God, who according to all canons of religion, by all hypotheses, knows no distinction of caste, no distinction by birth, by position and place. In the very name of that religion for which my friend has pleaded, I ask how you can justify a system which says “In the holy of holies, you can disallow a human being entering” (Shame!). There is no use crying “Shame”. It is a system that has come to us and which we have to look at. It might have done good two thousand years ago. But today two thousand years latter, how has it worked? How does it crush the very life and blood and bone of the people who are the creatures of the system!! I trust I am a religious man. No conference, no resolution can make me give up that conviction. No leaders, no election prospects can make me give it up. I am a believer in religion. I believe in the Vedanta system. I have tried in my own  humble way to understand something of that religion; what does it teach?

“Man is the image of God; that in every person is that resplendent Being”. If you are born in that very Vedanta principle, how comes it, I ask, that you can reconcile your religion, your faith in God with the distinctions which Varnashrama Dharma impose? Do you mean to suggest to me that the heterodox person who walks about in the streets and villages and who feels polluted even by the shadow of the Chandala and who is aghast at the idea of a Chandala entering the temple, that he is a religions person? Do you believe that man lives in the Vedanta principle which teaches that the same Divine Being dwells in the Chandala as in yourself?

My friends, what is it that the Varnashrama Dharma is doing today? Sree Krishna on the field of battle told Arjuna, “Better is death in one’s own duty; the duty of another is full of evil” That is the maxim which you ought to follow. We are doing today somebody else’s dharma, not our own. Society has been so confused and confounded that all other distinctions are taken away. I ask my friends who are still advocates of Varnashrama Dharma, whether, after all, in their mind of minds they have not got the idea that the system has been retained only because it confers certain temporary rights and privileges on particular sections of Society? Those who support this essentially undemocratic system are the very condemnation of the entire system. My friends, it is no use supporting a system which has proved by its methods and ways to be tyrannical. It may be that the class divisions in England and other countries are working well to a certain extent. But let us remember that there is a revolt against that very class system. What is the Soviet republic, though we are not prepared to accept it? It shows that there are people there who go against even those class divisions. What is the Labour Movement in England, except a revolt against class privileges and birth privileges? What do the move for the reform of the House of Lords and other progressive movement in Europe shows except that even those divisions are opposed and there is an attempt to reduce and minimize the recurrence of that very system? By all means, I do not want that we should substitute Varnashrama Dharma by another system where riches or some other thing should prevent man and man coming together. But the difficulty of finding an alternative solution cannot make us subscribe to the present evil system which we are all only too clearly seized of.

Caste Titles

All of us in our school and college days have prided ourselves on the fact that we are not a Mudaliar or Pillai; we remove them. I know how shy the students feel to be called like that. Later it gets tacked on to our names and we refuse to leave it after that stage. But I set no store by that – either the coupling of the title or the removal of the title. These are accidental things on which serious resolutions need not be passed. What they were against was not the possession of the title, but the spirit behind it, the spirit of exclusion perpetuating the divisions and sub-castes which is the result of having these caste titles appended to their names. At any rate, they felt so. They the organizers of the movement felt that if you kept on these titles, these caste appellations, the fundamental aim of their attempt to remove all caste distinctions will be hampered. I would not be uncharitable not to understand, even if we do not agree with them that there is some point in that view that the perpetuation of the caste system depends on the perpetuation of the caste titles that are essential features of the caste system. I shall not be uncharitable to think that these are ridiculous resolutions, passed by people with ridiculous notions. I think that in their effort to put down a great evil, they thought they should go to the logical conclusion, as they understood logic, of removing all even the caste appellations.

Marriage Reform

While I believe that the sanctity of marriage tie is such in this country that you cannot even think of divorce in ordinary events here, I am bound to say that, apart from the Self-respect people, in many parts of India the movement for some sort of divorce law is gaining ground. Touring round as a member of the Age of Consent Committee, we came across witness after witness who incidentally pleaded for divorce law. It seems to me therefore, that it is not an entirely correct picture to say that no reform of our marriage institutions is either desirable or practicable. The motive that animated them is not to enable young men to have a dozen wives. He can do so now under the Hindu law. That resolution has been put forward not from the view of man, but from the view of woman. She is there tied down to the husband under all circumstances for life. I do not want to go into gruesome details. But we know that under the modern Hindu system there are cases where the woman is the sufferer through and through. May it not be that the prompters of this resolution were moved to sympathy, to tears by the position of some women or other who, tied down mercilessly and for ever to the husband who ill treats her brutally and openly lives with another to the disgust of the wife, to the discomfiture of the wife’s well-wishers and her children who are shedding tears of blood day after day? May it not be they were thinking of some methods, some means by which this inexorable bondage which stands in the name of religion could be undone under whatever circumstance? If I know anything of their minds I can assure you it is not a resolution to enable men to live in adultery and immorality but to prevent man trying to live in that sort of immorality. What is the remedy under the Hindu law? Keeping a concubine in his own house is not considered a cruel thing under the Hindu law. Ill treating the wife, or abusing her is no reason why she can separate at all. Why so? When going into great details on a question like this, is it not obvious that the ideas of morality among Hindus with reference to women are entirely different from what they are with reference to men? Dare you deny it? I can assure you that resolution was meant for the protection of women, and not for the protection of the licentious men.

Intermediary in the Temple

When my friends passed the resolution not to spend a pie on the worship of God, I ask myself again what their object was. Never mind the literature around it; such literature grows round any resolution. We have to take the resolution as it is and as the lecturer pointed out, after all, it is no doubt an extreme position to say that money should not be spent on worship in Hindu temples. But you have to consider where does the money go by thousands? To whom does it go? Whom does it profit? Is it God? We must have an historical background in these matters. You had a new name to your Association. My friend Gadde Rangiah Naidu officiated at that. No man could have sat with greater dignity, with greater ease and with more grace. The very picture brought ideas of religion to me and I ask myself and I ask you whether that resolution does not merely mean: “Do not have an intermediary between man and God, do not waste time and money over an intermediary”. Is not that how you have to interpret that resolution? They have put it an extreme form. If you once have an idea of the evils to be combated, you will find that the extenuating circumstances ought to be put in an extreme form on the other side. You cannot ever pick and choose to weigh finely in the balance to sugarcoat your resolutions. At any rate the organizers of the resolution thought so. In the tremendous upheaval that is agitating society, those who drafted the resolution in that manner had to hammer at that great evil and they have succeeded. Asthiga Sanghams are growing up. That is exactly what we want. Tinnevelly is up, every one is trying to re-organize the temples (3). The fact has been brought forward to them in such an effective manner that “there is something rotten in the state of Denmark”, that steps are to be taken to make people realize that there is a blot on the Hindu system, social and religious and that some men should go forward who will do their task and do it promptly. What does it matter to the people who have not their ideas in an extreme form to be told that they are misleading society? They have done their task; they have driven you to examine the whole position; they have made you realise that your religious system wants an examination; and while you were sleeping the need has arisen – if need be even to combat the Self-respect propaganda – that you should come forward with your views, with your ideals, with your facts of the religious and social system in the country. That I believe has been the result of their activities – a thing for which we have to be thankful, even though we disagree with those who are behind the resolution.

Rights, rituals, ceremonialism, intermediaries and thing like that which are not essentials of Hindu religion – to remove them and to restore the pristine purity of the great Religion are the purpose for which the conference has been organized. In any case whatever their objects may be, whatever the motives of those behind these resolutions be, let us take it that this is a great awakening for us, that it makes us more religious than we were before and to free our religion from the accidental circumstances that have surrounded it, and make it the purest and the noblest of all religions.

– Revolt, 10 April 1929

Iconoclasm: What It Means  (Mr. C. S. Pani writes in the Justice)

I am constrained to offer to the public my few thoughts on a subject, which seems to me of the most vital consequences, the present attack on temple worship. Mr. Swami Venkatachalam during his lecture on the Self-Respect conference, pointed out much that was defective or objectionable in the resolutions passed at the conference. Whatever the nature of his criticisms on other resolutions might be, that relating to Temple worship seems to me, to be woefully below the mark and to savour too much of what they call fighting in the last ditch. Mr. Swami seems to be quite a pitiful figure, having one leg in the very front of our political strife and the other in the extreme back woods of social reform. Undoubtedly the intermediary is an ugly feature of the temple; but he is by no means the one such feature. He is a part of the whole obscene drama that is enacted in temples of today. Before I attempt to reply to Mr. Swami’s criticisms, I shall offer my few thoughts about the present decadent state of our religion.

It is clear as daylight to every common Hindu that our religion consists essentially of two aspects – the spiritual and the mythical. The spiritual aspect of our religion is indeed our true religion. It is founded on an indestructible rock of truth. It is the very sap of our soul which our ancient sages have lived by and died for. To make a sincere confession of it, I doubt my ability to break ground even on that great subject.

I shall now pass on to the other aspect of our religion – our mythologies. If the spiritual aspect is considered to be the sublimest by all the world, our mythical is considered to be the absurdist. Such a jungle of wild thought and fictitious figures as to beat Odinism (to do with Norse mythology, centring around the god Odin – editors) itself, hallow, innumerable paradoxes and conflicting views perceptible in these tales. It is not Mr. Swami alone, I confess, but it is the whole Hindu Nation that lives by this mirage as the food for the soul. There is a substance neglected by all. Here is a shadow hankered after by all. A melancholy fact indeed! There are some who contend, that these tales represent allegorically the tenets of our religion. I admit it may be true and I also admit that there might have been times, when the ordinary Hindu found divine inspiration in and through them all. But the modern world stands on the knife edge of rationality and discrimination. The old faith is gone for good or for bad, never more to return. The soul of our Mythology is gone away. It has become a dead thing. The sooner it is cremated the better.

Let us, at this stage, endeavour, to examine in brief, the mischiefs that are wrought by our mythology; the exhalations of the poor putrefying dead thing. Even here I do not think, I need be exhaustive. He who runs may read them, provided he is willing to do so. They fall, to my mind into two distinct classifications. The one I conceive to be mischiefs that are wrought by the “inspiration” we derive from the characters of the stories. The other by the mythologies themselves. Belonging to the first, I may cite three of the grossest instances: (1) Narada, a God by himself, the son of Brahma, could not live a single day without tale bearing, Good God! How rightly is he fit to be the follower of Milton’s fallen Archangel, than the beloved son of the great Brahama! (2) Almost all gods are given to mean spite and hatred, which give rise to internecine feuds. (3) Most of the Gods are polygamists (if one could use the word for those mighty celestial beings.) What is worse, a few of them are given to concubinage and worse still are “brothel hunters.” I am not venturing upon any irresponsible statement. There is a celebrated “Utsavam” (an annual temple festival – editors) held in the very heart of Madras, I may say, one held under the very nose of Mr. Swami, of Vishnu going to a brothel and poor Amman (the consort goddess – editors) chastising her truant lord. Why need I multiply instances? These are the essences of our mythologies. The common Hindu is thus taken in and sanctioned by their divine precedents pauses not to grovel in the sway of immorality and corruption. Of course learned pandits are not wanting, who at the mention of all these, last themselves up into the white heat of eloquence, and with countless legerdemains reveal, what they say the spiritual significance of all these stories (sic). Good God! What could the innocent common man know of all these quillet and quiddits! Such is the state of our mythologies. On the face of them rankly immoral or at best absurd stories; the truth of which, so it is professed, is more difficult to divine than the bare facts of the spiritual side of our religion. Let our fellow men choose the better of these two.

I shall now come to what I consider to be the mischief wrought by the spirit of these mythologies. The Gods are represented in them, with all the human weaknesses. The very natural propensity therefore arises in the common Hindu to purchase off their favour for his material gain. If the Gods are represented as the very emblems of all that is purest, just and truest man dare not make gods his confidant in his moral dereliction nay, would not foster any such at all, for fear there are Gods! But alas! Now there are Gods and Gods, countless perhaps are the forest leaves; yet we have no mentor, no moral guide. How tragical! How many of us have thought of breaking one hundred cocoanuts and burning a maund of camphor as expiation for past crimes or what is worse, for success in future ones. Let anybody who is prone to laugh over this cocoanut-camphor affair, laugh enough, but pray, let it all be grim, wise and serious, indicative of repentance and remorse. Are we not vain men who imagine that prospective penitence can afford a present violation of duty and that the pure nature of the heavenly powers would admit of compromise and dispensation for sin. Dispensation for Sin, sale of Indulgences is going on in the twentieth century. If not in ink and parchment, surely in camphor and cocoanut. And that with the connivance of our mischievous priests! Indulgences! Everywhere indulgences! Buying off of God’s favour. And what are our temples, but the Pulpits where these indulgences are sold. Where are our Luthers? Do they still lie hidden in the womb of future? The sooner the iconoclast comes, the better for honesty and purity in life. Iconoclasm, Sansculottism (a term from the days of the French revolution, referring to ideas of radical equality invoked chiefly by the very poor – editors), I am not afraid of these words; much less of the things.

– Revolt, 17 April 1929

The Volunteers Assemble

The first Self-respect Volunteers Conference was held at Pattukottai on the 25^th and 26^th instants. We have published elsewhere in this issue a portion of the presidential address delivered at the Conference. The address is teeming with the spirit of revolt which is inherent in every youth of the land.The president has clearly set forth that social revolution is the inevitable precedent of political advancement, and that the self-respect youths must be prepared to sacrifice their lives if necessary for securing equal privileges and justice. We watched with admiration the enthusiastic speeches of the youths and we were not a little struck with wonder especially when the youths boldly stood up showing their readiness for inter-caste and widow marriages. The ready rush of the sturdy youths to support their solution of temple-entry to all castes, showed their ardor in sacrifice their all on behalf of the depressed millions. The volunteers have expressed their willingness to work for those candidates who can extend their support to the Self-respect movement. In short, the conference has set a definite programme of work to be followed by the youths of the Self-respect movement. We only wish the volunteers begin their work in right earnest, and create a stronger public opinion before the elections. We take this opportunity of congratulating the organizers of the Conference and other youths who have keenly participated in bringing the conference to a success.

– Revolt, 29 May 1929

The Self-respecters Volunteers Conference, Pattukottai

Reception Address

Mr. P.S. Dhandapani, Chairman of the Reception Committee, in the course of his address, at the First Self-respect Volunteers Conference, said:

The aims and objects of the Self-respect movement are well known to us. The political, social and religious conditions prevailing in our country today are such that are derogatory to our self-respect. We will be only too glad to end them. But we try to put up with them, because they are ancient. Fear is the chain that binds us to this slavery of our times, and we must take heart to do away with them. Fortunately for us, we are under the yoke of a foreign rule which cannot connive at the Varanashramite reactionaries, as the governments of old did, in putting down the Buddhists and Siddhas when they rose in arms against them.

Some irresponsible hirelings have already begun a campaign of misrepresentation regarding our movement in the name of “theism.” Their calculated advocacy for the cause of the temples which even a Gandhi termed as “brothels,” is only a device to hoodwink the masses and to help the priest-craft to carry on their cruel exploitation. The temples are responsible for the enormous waste of our national wealth and energy. After all the Varnashramite Brahmin is the wire-puller who sets up the “Sad-Sudras” against our Non-brahmin brethren. This theism is a sort of an epidemic which usually breaks out during election times. It is no wonder therefore, that it is virulent now on the eve of the epoch-making elections to the legislatures. It is a truism that cannot be denied that the Brahmins have all along been successful in keeping us under abject subjection through a strong mobilisation of political power. Unless their attempts are thwarted, and political power wrested from their hands and manipulated by Non-brahmins, the day of our liberation is far far away. Such propaganda of vilification is to be strongly counteracted by organised effort on our part, and by returning to the legislatures such of the Non-Brahmins as support the tenets of the self-respect movement.

I should therefore like to suggest that among the many principles of the Self-respect movement, we place the repudiation of Brahminism, abolition of the caste system, and religious vandalisms as the immediate issues. If we should march on from one accomplishment to another, we should not only practice these principles but we must also take our sisters with us. If the movement should bear fruit, the support and sacrifice of our sisters for the cause is a paramount necessity. This can be only accomplished by educating them on the lines of the self-respect movement.

None of these things is possible without organised effort and disciplined action. The slender resources and ill-disciplined service of volunteers in their individual capacity will not be of great use. It is the duty of our elders and leaders to organise our forces for disciplined action. Their immediate objective should be a strong organised band of volunteers ready to carry the message of self-respect from door to door. I appeal to our leader Mr.E.V. Ramasami to open his institution for training Self-respect workers without any further delay.

Before concluding I wish to point out to the youths that the destinies of our country rest entirely with us. The burning passion for self sacrifice and a strong courage for action should be our guiding principles. I eagerly await the day when we shall usher in the kingdom of happiness by our service and sacrifice.

Resolutions – S.R.Volunteers Conference

The following are among the resolutions passed:

1. The conference decides that our volunteers should carry out in  action the resolutions passed in the First Provincial Self-respect Conference held at Chingleput by regular and united propaganda work.
2. Even after our repeated warnings, without any attention or fore-thought, the Brahmins including Mr. Madan Mohan Malaviya and the newspapers like “Hindu” and “Swadesamitran” are using the degrading words like “Sudra,” “the people of the 4^th caste” and “Panchama.” So this conference insists that if they persist in using these words any more, we will without any hesitation use the word Mlechas the equivalent for Brahmins as found in the Tamil Dictionaries.
3. This conference decides to boycott those papers that use the degrading words like “Sudra, Panchama and the people of the 4^th caste” and those that advocate the views of the Varanashramadharma.
4. This conference decides that our volunteers among their propaganda work should include the Temperance propaganda also as one of the important factors.
5. This conference decides that our volunteers in their propaganda work in the various parts of our Tamil Nadu should found Physical Training institutions and advocate that each and every youth should have his or her body strong and healthy.
6. As passed in the Chingleput Conference, this conference resolves that the Self-respect Association should be registered and the newspapers ‘Dravidan’, ‘Kudi Arasu’, and ‘Revolt’ should be made to run permanently without any stop under its guidance.
7. This conference welcomes the Act passed by Hon S. Muthiah, the Excise Minister that in the Government appointments all should have equal opportunities and it also requests the other Ministers and the members of the Executive to bring into force the same.
8. This conference congratulates Messrs. Eswaran, Pasupathy and Karuppan who took prominent part in Erode Tempe entry and it requests the people to contribute liberally to support them.
9. This conference enjoins the volunteers to make themselves ready for the Self-respect campaign in connection with the temple entry that is going on now in our country.
10. This conference appeals to the Self-respect volunteers to promote, and contract inter-marriages and prefer widows in such marriages whenever possible.
11. This conference strongly condemns Malaviyaji for his propaganda in favour of the iniquitous systems of caste and Varnashrama, the Vedas, Shastras and the Puranas, and also strongly repudiates his wanton misrepresentations of the self-respect movement

Revolt, 5 June 1929

The First Self-Respect Volunteers’ Conference,Pattukottai

Presidential Address

The following is the full text of the presidential address, delivered by Mr. S. Guruswami, sub-editor. The “Revolt” at the First Self-respect volunteers’ Conference, held at Pattukkottai on the 25h and 26^th instants:Sisters and Brothers,I thank you heartily for conferring upon me the privilege of presiding over the deliberations of this Volunteers’ Conference, especially at this critical period of our country’s history. The progress of a country lies entirely in the hands of youths, in their fervour, and capacity for sacrifice. Instances of the achievements of youths, where elders have failed are not wanting in our country’s history. Youth is a burning passion for progress born out of the sense of a strong disaffection for the existing order of things. It cares not for public opinion but creates one and shapes it to its own advantage. The duty of us the Self-respect youths is therefore clear. We must be ready for action, to do and die.

Youths of other countries

Political, social and economic revolutions brought about in other countries are due to the untiring efforts of youths of those countries. We will have to hang our heads in shame before the achievements of youths in the countries of Ireland, France, Italy, Germany, Persia, Turkey, China etc. The Russia that was groaning under the tyranny of the Czars, with an appalling ignorance and illiteracy of the masses is now basking under the sunshine of education and progress. While there were only 20 percent of educated people before, there are today, 80 percent of the population literate, and the credit of it all goes to the youths and students organized by the Soviet Government. The China of today liberated from a foreign domination and superstitious customs is the creation of youths, returned with education from countries like America and Japan. Under the able leadership of Sun Yat Sen, the Chinese youths of the South organized themselves and wrought the emancipation of their country. The case of Germany is also one such. The youths of Germany revolted against the tyrannical rule of the Kaiser and the slavish traditions and religious superstitions imposed upon them by society by organizing themselves under a young professor by name Karl Fischer, into an organization called the Free German youth. The achievements of “Young Turkey” is also well known. The once despicable “Sickman of Europe” is today at the pinnacle of glory, because of the Young Turk Movement of Mustapha Kemal Pasha. The Fascist movement of Italy, Sin Fein in Ireland and other movements in Egypt and Afghanistan are the standing monuments of the efforts of youths.

Social revolution must precede Political reforms

We have gathered together at a critical movement of our struggle for freedom. Our country is at its depths of degradation in all aspects – political, economic and social. Our political and economic ailments are symptoms of a disease that are of a recent origin of about 2 centuries. But our social disease is a chronic one which is eating into the vitals of our society and threatening us with perdition. The social disabilities therefore demand our immediate and foremost attention lest we should succumb to it by neglect. A perusal of the history of other countries shows that political and economic regeneration have followed social reformation. I believe therefore the social reform is the most important factor of which I shall say a few words.

The first Self-respect conference took place only three months back at Chingleput. This Volunteers’ Conference, following as it does, upon the heels of that momentous session, is very important. No one can deny that the Chingleput conference is a landmark in the annals of South Indian history. The effects of the conference are too well known to demand enumeration. In short it has blown a new life into the Tamil Nad. It has implanted in us the desire for social liberation, and has awakened in us the knowledge that only through social progress can we attain to perfect freedom.

We cannot but remember with gratitude the yeoman service rendered to us by our revered leader, Mr. E.V. Ramasami with his experience of old age and the enthusiasm of youth. He has sowed in our bosom, the seed of Self respect, the strong longing for social reformation before everything else. The youth world is grateful to him for all his services. If only we could command the enthusiasm, the fervour and faith that animate our leader, if only we had an undaunted courage and adamantine faith in ourselves, we are sure to bring down the whole world under our feet. The spirit of Joan of Arc, the French girl in male attire, who fought against odds of well equipped English army should animate every youth of our country. In such a case, we need not despair of our future.

Freedom and rights are not in the gift of anybody. There is not even a solitary instance of any nation having obtained them as bounties from others. Rights are secured after a strong fight with the usurpers. It is a life and death struggle, a fight to the finish and the struggle for wresting rights from the oppressors is no smooth sailing.

Religion

The greatest of the impediments to the progress of the world is religion. It checkmates our advancement at every stride. Only those that have the courage to throw religion overboard, command progress. To think that progress goes hand in hand with religion is wrong. It is only when stalwarts like Martin Luther, Zwingli, Calvin, Wycliffe, John Huss etc., had the audacity to repudiate Christian superstitions in the West that Europe saw the dawn of freedom. It is only since the last 500 years, ever since the time they had the fortitude to oppose religion, that the countries enjoy real freedom.

The test of our courage lies in our capacity to raise a standard of revolt against religion. It has enslaved the people and immersed them in the quagmire of misery. So long as there are people who refuse to believe that religion is a human institution intended for the benefit of man, and as such, it can and should be shaped to suit modern conditions, and as long as they persist in furnishing fresh copies for Miss Mayo, we shall have to end such religion. While we lack the courage to destroy religious superstitions which are revolting to our commonsense and experience and tyrannical social customs which like a canker is eating into the vitals of our society, to talk of opposing an organized government fortified with machine guns and other ammunitions, is but an empty threat. That a country which is a afraid of the sway of the kusha grass, 6 inches long, a country which is a slave to a religion which is ridiculously fabulous, meaningless and without foundation, that it is preparing for a war in favour of Independence is really amusing! The duty of the volunteers of the Self-respect movement that has given us the strength necessary for declaring war against religion must be clear to us. May I draw your attention to what Mr. Nariman said while presiding over the Youth Congress: “Our elders may while away their time in deliberating, debating and passing resolutions and leave them as monuments of their work for the coming generation. The responsibility of bringing them into force lies entirely with us, the youth of the country.”

I am not unaware of the many difficulties that shall dog our way when we begin to fight religion in right earnest. The opposition shall be from a near quarter, from our parents, from our own kith and kin. By our courage and unflinching devotion to the cause we must win them over instead of wasting time in futile arguments. Secondly the opposition is to be expected from the Government itself which have an interest in perpetuating present evils and in proving a stumbling block to social progress. The government are not unaware of the fact that with the dawn of social enlightenment a potent desire for political freedom is sure to follow suit and their recent enactment in the Assembly aimed against religious opposition is a pawn on the dice. That the Brahmins who form a microscopic minority of 3 percent in the population and the English men who are fewer still, should suddenly fall in love with Hinduism and evince an interest in safeguarding it, is indeed a problem to conjure with! We should realize therefore that the wrath of the government is sure to be upon us as soon as the fight for our social rights begins, if not now.

God

The constabulary of God is even greater than that of religion. I for one believe that to discuss whether god exists or not is the height of indolence. Lord Buddha says:

How can it be that Brahma

Would make a world and keep it miserable

Since if all powerful, he leaves it so

He is not good, and if not powerful, He is not God!.

In the name of God are committed acts that one would shrink from otherwise. God serves as a refuge for the unimaginable vagaries and atrocities of hypocrites.

“God and Destiny” are the two words that kill the initiative and strength for action in youths. The sooner we banish the belief of them, the stronger shall we be for it. Granting that there is a God, why worry him with prayers, petitions, and sycophancy? While the youths in other countries such as Russia and France leave no stone unturned in scientific research in bringing the dead back to life, in rejuvenation, that we should be gloating over fables and singing hymns of the improbable miracle of bones becoming a girl imputed to religion is simply ridiculous. With bated breath, with weeping eyes, and with quivering lips you may sing the praises of God and you are as much entitled to liberation or Mukti as a gramophone that is capable of all these!

In this connection I wish to sound a note of warning to my dear sisters and brothers. The Brahmins with all their hue and cry of “Religion in danger” are shrewd enough to provide their children with sound English education. But our elders are quite in the dark and still persist in sending their children to Tevara Patasalas (centres for learning the Saivite holy hymns – editors) While the youths of other countries shall be playing airships in about 20 years, shall our youths be wasting time in making researches for determining as to which “bead” is holy and what hymn shall give us Mukti? It is really amusing to find our youths discussing incessantly about the Lost Lamoria (Tamil enthusiasts held that the mythical lost land of Lamoria was part of a Greater Tamil land– editors) and determining the extent and limits of Tamilagam, while other nations are discovering lands in the Antarctic. I plead therefore in right earnest for liberal and rational education of our youths to equip them with the strength to fight the battles of life boldly and save themselves from servile beggary.

Superstitious beliefs and customs

Now it is the paramount duty of us, the youths to break through the many superstitious beliefs, meaningless ceremonials and irrational traditions that parade our society. It is a matter for gratification that even our elders are losing faith in them, but quickening the process of its destruction is necessary for the well being of our society. In this enlightened district, I am sorry to note that there are still 90 percent of youths who are victims to chance matrimony arranged after consulting oracles and fortune tellers. Ill-matched couples are the results of consulting Puranas and pujaris while rational criterion are completely ignored. Yet we persist in this deed of shame. It is for the youths to break these foolish traditions to pieces. It we don’t progress with the times, we will be nowhere in the struggle for existence.

Inequities of caste

The caste distinctions are not so very acute amongst us, the youths. Yet, we will have to admit that we young men lack the boldness and initiation in the matter of inter marriages. It is of course true that the illiteracy of our sisters is also responsible for this state of affairs. The remedy therefore rests entirely in educating them. You must bear in mind what Dr. Moonje said in one of his speeches. “It is only through inter-marriage that you can destroy caste.” The problem of untouchability is a serious one which cannot be ignored. We need be forewarned of the disastrous consequences that are likely to follow if justice is not meted out to the so called untouchables and if we persist in treating millions of our population, in a cruel manner. In this connection, I wish to emphasise that the temples that are responsible in promoting caste iniquities and the sin of untouchability should either be closed or destroyed. No calamity is to be apprehended on account of closing them as in the case of Erode, where the temple is closed for the past two months. In this direction it is the duty of the youths to do all that we can to destroy the invidious distinctions that are manufactured in the temples.

The liberation of women

The position of women, in our country is highly deplorable. Our religion and puranas are alone responsible for their present plight.The much advertised Hindu religion with all its symbolism of women for Wealth and Learning, heartily embraces in its fold nearly 18 millions of widows in teens. A religion which is responsible for the woes of so many, for their degradation and servility, and the God that tolerates such a religion and the idols of such a god, all these deserve to be pulverised. Widowhood is more heartrending than even “Suttee“; but the Government’s connivance at it explains clearly that they are opposed to our social progress. The policy of non interference in religion and the excuse of opposition are no satisfactory explanations for a Government’s apathy that could stop Suttee inspite of tremendous protests. So the duty of affording relief to widows’ agonies devolves upon the youth world which alone can supply a lasting solution.

The slavery of women in the name of chastity is one that demands our immediate attention. The chastity that imposes ignorance or servility upon a woman should go. A rational interpretation of chastity should be partnership on equal terms. All the legal disabilities on women should be removed and they must have equal opportunities with their brethren.

The custom of dedication of girls to the temples should be prohibited at once. We should make such efforts that the advocates of this immoral cause take a lesson.

We know poverty is chronic among the masses who form the bulk of the Non Brahmin population and the only immediate relief is Birth control. The need for birth control is an accepted factor and what is wanted now is a vigorous propaganda among the people regarding the different methods of Birth control through the press and the platform.

Now the work before us is that we organise ourselves for disciplined action. We should put up an incessant fight against such beliefs as god, religion, and tradition that do not stand the test of reason and that impede our progress.

Social customs that are like barriers to the brotherhood of man should be put an end to.

Public institutions that are responsible for perpetuating untouchability and other caste iniquities should be destroyed.

A system of education that shall provide us with industrial and rational training should be devised to suit modern conditions. Efforts should be made to enact laws regarding the enjoyment of rights and privileges so that they may apply to men and women alike. We should educate the masses as to the colossal waste of public money in connection with festivals and should make a sincere attempt at stopping the drain. We should demonstrate our disaffection and antipathy for all those who are traitors to our cause for their statues, pictures. Puranas and literature by any suitable method. For all these constructive work we should rely entirely upon our own resources. To keep alive the Self-respect movement, to make it a vital force in the country, all of us the youths should organize ourselves into a Volunteers organisation prepared to stand by the cause dear to us unto the last.

Conclusion

Before concluding my address, I cannot but refer to my master, Socrates the great philosopher who lived in Greece 2396 years ago. He was charged with having denied the Gods, attempted at reforming the prevalent religion and organised the youths to spread his new mission and was sentenced to death by a fanatical Government. In the advanced age of 69, the hero sacrificed his life at the altar of truth to vindicate his convictions. The blood of that hero who lived for his principles and ended his days for them, should run in our veins so that we might with equal zeal, propagate and stand by our own cause.

– Revolt, 29 May and 5 June 1929

The Self-respect League

The Self-respect movement ever since its inauguration by us a few years back has made rapid strides among the masses and has created a good deal of stir in our province. Thanks to the orthodox section on the one hand and the unthinking self depreciating followers of orthodoxy on the other, the movement had its constitution finally fixed on that memorable day of the 18^th February of the year of grace at Chingleput. The Self-respect league was given a final shape, with a General Committee of enthusiastic members.

After the Chingleput Conferences, (which by the by, evoked a volley of questions from the interested few at the legislative council) the movement took a stronger and more impressive hold of the younger generation, which resulted in the Conference of the Self-respect youths at Pattukkottai. As one aware of the results of all the ‘one man’s movements’, we thought it wise to shift the burden from our tired shoulders to a committee, whose members have given ample testimony to their selfless work and capacity for sacrifice. We are also prepared to hand over the journals that are under our direct management, to the Self-respect league, when we are convinced of its financial and other equipments.

With a view to give a permanence to the League, in all its aspects, we have determined to enroll members to the League. The object of the League as embodied in the constitution is ‘social reconstruction so as to secure liberty, equality and justice for the individual’. All those who are eligible under section 2 of the constitution (published on page 100 of The Revolt) are entitled to become members of the League.

Those who are desirous of becoming members are requested to send the application form, printed in the last page of this issue or a copy of it, with the annual subscription of annas Two. We expect everyone who is after social reconstruction, especially everyone of the youth world to take to the task in right earnest and fulfil the desire of a movement which aims at bringing together the multitudinous sections of humanity.

– Revolt, 7 July 1929

Notes

1. This was Periyar’s Presidential address at the South Indian Social reformers’ Conference held on 26.11.1928 at Madras.
2. The reference here is to the Swarajist Congressman (see p. 22) who expressed great dismay at the conferences passed at the First Self-respect Conference held in Chinglepet in 1929.
3. This is probably a reference to a Saivite Conference held in Tirunelveli (see Part 2, Section 5: Tamil Saivism and Self Respect)