A Conversation for Caste Abolition – Viduthalai Rajendran
Article published in ‘Anaya Venmani’ quarterly magazine on behalf of Tamil Nadu Untouchability Abolition Front.
Changes in production relations; Biological changes; Leap in the application of scientific achievements; Rapid educational development; Positions of power; Political Powers – With so much tied up, the caste stratum is still adapting itself. It ‘grabs’ human society by taking on new transformations.
The social roots of caste structure have not been talked about anywhere else in Tamil Nadu. Debates and struggles over this began during the British colonial rule. During the past itself, Ambedkar and Ambedkar asked the question of why those who speak of ‘self-government’ do not oppose caste, which denies self-respect. AyodhiDasar asked the same question before them. Varnasramam, created in Vedic times. Analysts, including Ambedkar, have pointed out that Varnasramam was not even based on birth at that time. Guru in the Gurukul confirmed based on knowledge of the Vedas – Who is a Brahmin? Who is the Sutra?. Everyone is born a Brahmin. That is, the state of not having two births.
However, they changed the power of the ‘guru’ to the ‘father’ by maneuvering to perpetuate the power of those two births. The father inherited the son, the son to grandson and so on. It is the arrogant voice of that legacy that is now heard when the Tamil Nadu government issues the decree that ‘all castes’ can become priests. “Tradition; Habits; Unchangeable; rituals says; They say we will dissolve the regime. ” They say the ‘Satru Samhara yaham’ is stronger than the annihilation carried out by armed militants for class revolution. The enemy has conducted a Satru Samhara Yagya to destroy the DMK regime and the Chief Minister. If ‘Encounter’ awaits those Maoist fighters then these ‘Encounter’ awaits the support and praise of God, religion, spirituality, Hindutva for the sacrificers.
Many caste societies appeared in Tamil Nadu as early as the 1920s. Those associations gave voice to the rights they were denied. The ‘untouchability’ and ‘caste stigma’ imposed on them resisted the ‘occupations’ on which they were based. Historically, these associations must be viewed as progressive for social justice. Periyar participated in several caste conferences from 1926 to 1948. His speeches at the Adi Dravidar Conferences, Nadar Sangam Conferences, Chengundar Conferences, Vanniyar Sangam Conferences, and other non-brahmin Sangam conferences all gave the people self-confidence and prepared them for struggle.
“Get ready for a courageous revolution; Ask yourself why you are a lower caste, ”said periyar and God, Religion order or Government, Make them smash it if you say the reason for it. Tell them this flip will not happen again. “(Erode Adi Dravidars Reception, Kudi Arasu 4.12.1932)
Speaking at the same conference, Periyar warned not to seek glory for their caste in the same conferences and to seek evidence for it in mythology. He directly condemned those who spoke so proudly at their caste conference.
Speaking at a conference of Adi Dravida Christians on the issue of untouchability and caste even after conversion to Christianity, Periyar said, “A slave with religious command and faith in God – a lowly caste can never attain liberation.” and said ” Christianity’s heavenly kingdom will never buy freedom”
Go abroad to be freed from the tyranny of untouchability; Periyar, who put forward the idea of converting to Islam, did not fail to condemn the Feminist rites imposed by Islam, Christian practice of chariot, Islamic Practice of chandankudam, and the ‘halal’ slaughter of sheep.
The aims of the caste societies started in the 1920s and now the aims of the caste societies are completely contradictory.
Caste has taken on new forms today. Questions raised whether eradication of caste and poverty eradication is possible?. The first step towards caste elimination is to achieve the goal of ‘equality within castes’. It is supported by the principles of social justice, the state’s social welfare programs, the laws against violence, and the campaigns among the people. Yet it is tight-lipped about using these principles, laws and aids. It can be said that it is very slightly relaxed. Caste stubbornness is becoming a social culture. The second step is to break the pride of the castes and eliminate the ‘content values’ of the castes, romanticized caste-denial marriages – feminist ideologies, urban life, higher education, etc. that help to dispel caste tensions. Yet it has been deliberately blocked by ‘casteists’ from being transformed into the public mindset of society.
The reason for the persistence of the caste structure and ‘austerity’ in the villages is that the caste has established itself as a ‘social entity’ and retains within its jurisdiction the right to determine the values of the members of the community. Even if the parents want their son or daughter to marry someone of a different caste, the psychology of ‘caste society’ will ‘insult’ itself and the ‘respect’ that is available as it protects the caste will even provoke manslaughter by Honour Killing.
In order to dismantle this ‘social caste’ the idea that anti-caste people from every caste should come out and become anti-caste self has to be deeply considered. I feel historical need to be built that organizations like the ‘Anti-Vanni Vanniyar Association; Anti Gounder Gounder Association; Anti-Nadar Nadar Association have to be created. I put this suggestion before the discussion of anti-caste movements. That is, the anti-caste denial team must strike with the caste identity.
Caste has been tight-lipped – election; Vote bank politics. Electoral politics, on the basis of caste, continues to mobilize caste voters into modern ‘Hinduism’. Consider bringing in appropriate amendments to the existing election rules. We also need to consider whether the movement can be preceded by a demand to ban the fielding of most caste candidates in that constituency.
Thirdly, they run separate centers for each caste under the name of ‘Tamil Marriage Registration Center’ and advertise on television. We need to raise strong voices against this trend.
Families who have been convicted of the crime of caste-based genocide of Honour Killing and those whose families have been convicted of caste-based violence may also consider the amendment that reservation rights cannot be claimed.
After all, the caste structure is anti-human. It is very important to take the propaganda to the people that explains the religion, God, Shastra, rituals that emphasize it. I think its scope and impact will be much, much stronger, especially when women advance this movement than men. Anti-caste movements must gain strength from the position of abolition of untouchability.
‘Anaya Venmani’ December – 2021
Periyar Muzhakam 20.01.2022 Issue
