Erode Venkatappa Ramaswamy Naicker, popularly known as Periyar, stands as one of the most influential figures in modern South Indian socio-political history. His contributions to the Dravidian movement were foundational, and his activism reshaped the contours of identity, politics, and social reform in Tamil Nadu and beyond. The Dravidian mobilisation, largely driven by a consciousness of Tamil and broader South Indian cultural pride, anti-Brahminism, and rationalism, owes much to Periyar’s tireless efforts in critiquing the social order and advocating for equality, self-respect, and justice.
Let us examine Periyar’s role in Dravidian mobilisation across five key dimensions:
1. Background and Ideological Foundations
Periyar’s early political involvement began with the Indian National Congress. However, he became disillusioned with the Congress due to its upper-caste dominance and its lack of interest in tackling caste-based inequalities. He left the party and eventually joined the Justice Party, which was instrumental in opposing Brahminical hegemony in politics and society.
Periyar’s ideological orientation was deeply influenced by rationalist thinkers and Western humanist thought. He promoted atheism, rationalism, and self-respect, arguing that the Hindu religion and its social codes—particularly the Manusmriti—were responsible for caste discrimination and the oppression of non-Brahmins, especially the Dravidians.
His rejection of the dominant Hindu framework placed him in direct opposition to the cultural nationalism of the Indian freedom movement, which often privileged Sanskritic and Brahminical traditions.
2. Formation of the Self-Respect Movement (1925)
One of Periyar’s most significant contributions to Dravidian mobilisation was the formation of the Self-Respect Movement in 1925. The movement aimed to instil dignity and a sense of identity among non-Brahmins, especially the lower castes. It sought to:
- Promote equality between castes and genders.
- Oppose religious orthodoxy and idol worship.
- Encourage inter-caste marriages and the abolition of child marriage.
- Foster education, particularly for women and oppressed castes.
This movement became the backbone of a broader Dravidian renaissance, encouraging people to reject the hierarchical and exploitative social structures of Hindu orthodoxy.
The Self-Respect Conferences held under Periyar’s leadership became platforms for airing radical ideas—denouncing the caste system, criticising religious rituals, and urging people to question traditional authorities.
3. Anti-Brahminism and Tamil Identity
A crucial aspect of Dravidian mobilisation was the anti-Brahmin stance taken by Periyar and his followers. Periyar believed that the Brahmins, as the custodians of Hindu scriptures and the caste hierarchy, were responsible for perpetuating an oppressive social order. He accused them of usurping power in administrative and educational fields through Sanskrit and ritualism, alienating the Dravidian population from their own heritage.
Periyar, therefore, championed the revival of Tamil identity. He argued that Tamil culture had been suppressed by Aryan-Brahminical traditions, and he demanded the reassertion of Dravidian linguistic and cultural identity. This linguistic nationalism later found expression in the anti-Hindi agitations of the 1930s and 1960s, in which Periyar played a prominent role.
4. Formation of Dravidar Kazhagam and Vision of Dravidistan
In 1944, Periyar transformed the Justice Party into the Dravidar Kazhagam (DK). This organisation explicitly called for the establishment of Dravidistan, a separate Dravidian nation comprising South India. Though the idea of Dravidistan did not materialise politically, it reflected a strong regional and cultural assertion against the perceived North Indian and Brahminical domination.
Dravidar Kazhagam rejected participation in electoral politics. Instead, it focused on ideological and cultural transformation. However, the younger generation of leaders, like C.N. Annadurai, eventually broke away and formed the Dravida Munnetra Kazhagam (DMK), which entered electoral politics and came to power in Tamil Nadu in 1967. The ideological roots of DMK—and later AIADMK—are embedded in Periyar’s activism.
5. Social Reforms and Long-Term Impact
Periyar was a lifelong advocate for gender equality and women’s rights. He supported women’s education, the abolition of dowry, and the right of women to choose their partners. He saw these as integral to building a society based on self-respect.
His critiques of religion, his call for caste annihilation, and his emphasis on rational education created a significant cultural shift in Tamil Nadu. He inspired generations to think critically, question authority, and demand justice.
Even today, Periyar remains a symbol of rationalist thought, social justice, and Dravidian pride. His statues, writings, and memory are omnipresent in Tamil Nadu’s political and cultural landscape.
Conclusion
E.V. Ramaswamy Naicker, or Periyar, played an indispensable role in the mobilisation of the Dravidian identity and consciousness. Through his rationalist critique of religion, promotion of the Self-Respect Movement, and advocacy of Tamil culture and anti-casteism, Periyar laid the ideological foundations for a powerful socio-political movement that continues to influence South Indian politics. His legacy is not confined to political parties but extends into the realms of language, education, culture, and human rights, making him one of the most important figures in modern Indian thought.
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