Periyar E. V. RamasamyA biographical sketch (17 September 1879 – 24 December 1973), also known as Ramaswami, EVR, Thanthai Periyar, or Periyar, was a Dravidian social reformer and politician from India, who founded the Self-Respect Movement and Dravidar Kazhagam.Thakurta, Paranjoy Guha and Shankar Raghuraman (2004) A Time of Coalitions: Divided We Stand, Sage Publications. New Delhi, p. 230. He advocated for the rights of women and was considered ahead of his time as well as controversial. Throughout the Indian sub-continent today, women continue to be marginalized in various ethnic and religious groups. During the early part of the twentieth century there have been a number of agitations against British rule (external) and injustices committed amongst the people of the sub-continent (internal). With all this, women's rights have been left in the dark. Periyar stated that, "political reformers are agitating that the privilege of administering "India" should go to "Indians". Social reformers are agitating that communal divisions and differences should be done away with. But nobody takes notice of the great hardship suffered by one section of women. Intelligent people will agree that the creator has not endowed men and women with different faculties. There are, in both men and women, intellectuals, courageous people, as well as stupid and cowardly people. While this is the case, it is unfair and wicked on the part of the haughty male population to continue to denigrate and enslave the female population.Veeramani, K. (1992) Periyar on Women's Rights. Emerald Publishers: Madras, p. 27.
Periyar has explained that it is extremely cruel on the part of the Hindu brothers to witness the gradual destruction suffered by one half of their society, without taking any action. This apart, men and women are both human beings. The difference in physical features will not change the human quality. The difference in intellect and physical strength which we find among men can be found among women also. Practice improves the position equally in both men and women. Just as there are foolish people, weaklings and people with bad qualities among men, among women also there are likely to be people belonging to these categories.Veeramani, K., Periyar on Women's Rights, p. 55.
Marriages
With regards to marriage, Periyar has stated that it is one of the worst customs in India. He claimed that the marriage principle, briefly, involves the enslavement of a woman by her husband and nothing else. This enslavement is concealed under the cover of marriage rites to deceive the women concerned by giving the wedding the false name of a divine function.Veeramani, K., Periyar on Women's Rights, p. 69.
There have been a number of papers in South India reporting how husbands have killed their wives, suspecting immoral behavior. The husband's suspicion of his wife's character has often led to murders. Those who believe in the divine dispensation, according to Periyar, do not have the knowledge to ask themselves why marriages conducted according to religious rites and the approval of God end in this fashion.
Periyar further states that the very idea that the only proper thing for women to do is to be slaves of domesticity, bear children and bring them up, is a faulty one. As long as these restrictions are imposed on women, we can be sure that women have to be subservient to men and depend on men for help. If women have to live on terms of equality with men, they must have the liberty, like men, to have the kind of education they like and also to do unhampered, any work suitable to their knowledge, ability and taste.Veeramani, K., Periyar on Women's Rights, p. 72.
Furthermore, Periyar objected to terms like "giving of a maid" and "given in marriage". They are, "Sanskrit terms" and treat woman as a thing. He advocated the substitution of the word for marriage taken from the Tirukkual "Valkai thunai" or "life partner".
Expenses With marriage comes the expenses. Periyar stated that in our country, and particularly in Hindu society, a marriage is a function causing a lot of difficulties and waste to all people concerned. But those who conduct the marriage function and those who are getting married do not appear to notice the attendant difficulties because they think that social life necessitates wasteful expense and multiple difficulties and therefore they must necessarily face those inconveniences and hardships.Veeramani, K., Periyar on Women's Rights, p. 17.
Wedding feast, jewels, expensive clothes, procession, pandal, dance, music—money is spent on all these to satisfy the vanity of the organizers. Whatever may be the amount of money spent on the wedding and however pompous each of the items may be, the mirth and jollity associated with these are over in two or three days. In a week's time the prestige and honor connected with these are forgotten. But the wedding expenses leave multiple families crushed; for a number of poor families these expenses leave an enormous burden and the debts remain uncleared for a number of years.Veeramani, K., Periyar on Women's Rights, pp. 17 & 18.
However, if the money intended for the wedding expense is not borrowed and belongs to either of the marriage parties, then that amount could be used by her to bring up her children and to educate them. Such a procedure would be highly beneficial to her.Keeramani, K., Periyar on Women's Rights, p. 19.
Arranged marriages In South Asia we mostly hear of arranged marriages as part of custom, heritage, and religions. Periyar thought that the Aryan wedding methods were barbarous because of the Aryan religion and art: Vedas, Sastras, Puranas, and Epics belong to the barbaric age. He further stated that is the reason why their wedding methods involve the parents giving the girl, prostituting the girl children and some stranger carrying the girl away by force or stealth.Veeramani, K., Periyar on Women's Rights, p. 21.
Arranged marriages in general were meant to enable the couple to live together throughout life and derive happiness, satisfaction and a good reputation, even years after the sexual urge and sexual pleasure are forgotten.Veeramani, K., Periyar on Women's Rights, p. 22.
But, with the selfish manipulation of this pact, Periyar claimed that women find 'pleasure' in slavish marriage because they have been brought up by their parents without education, independence and self-respect and because they have been made to believe that marriage means subordination to males. The inclusion of such slavish women in the group of 'chaste' women is another lure to them, leading them to find pleasure in such marriages.
Because a man is also married before he has understood the nature of life, its problems and its pleasures, he is satisfied with the slavish nature of the wife and the sexual pleasure she gives. If he finds any incompatibility, he adapts himself to his partner and the circumstances and puts up with his lot.
Love marriages or Gandharva marriages Gandharva marriage is when two people fall in love at first sight culminating in a physical union. Gandharva marriages, claims Periyar, will suit only those who have no ideals in life. Such a wedding gives primacy to sexual union along and it is doubtful if it indicates an agreement between the couple for good life. Sexual compatibility alone does not ensure happy married life; the couple should be able to live together cheerfully. Suitability for life or living together can be determined only if the man and woman get used to the company of each other, and are satisfied with each other. Only then, they can enter into an agreement to live together.
Periyar further states that Gandharva marriages can give pleasure only as long as there is lust and the ability to satisfy that lust. If there is no compatibility between the partners in other respects, such marriages end only in the enslavement of women. The lies of such women resemble the lives of bullocks which are tied to a cart, beaten up and made to labor endlessly until they die.
Therefore, there is a proverb stating, "A deeply loving girl is unfit for family life; a suitable life partner is unfit for love." Periyar believed that the agreement between partners to live together will constitute a better marriage than a love marriage.
Self-respect marriages In a leading article of Viduthalai, Periyar states that a self-respect wedding is based on rationalism. Rationalism is based on the individual's courage. Some may have the courage to conduct it during the time which almanacs indicate as the time of the planet Rahu and that, particularly in the evening. Some others may have just enough daring to avoid the Brahmin priest and his mother tongue - the Sanskrit language.Veeramani, K., Periyar on Women's Rights, p. 24. Some may feel nervous about not keeping the traditional lamp burning in broad daylight. Some others may have the rotten thought that conducting a wedding without 'mangala sutra' is disgraceful.
Still, the self-respect weddings conducted during the past thirty years have some basic limits. They are: Brahmins and their mantras should be utterly avoided; meaningless rituals, piling mud pots, one on another, having the traditional lamp during day time, ritual smoke - all these should be avoided. Rationalism does not approve of these. Periyar then asks why can't the government pass an Act that legalizes weddings which avoid the above-mentioned superstitious practices. If all these details cannot be accommodated in the Act, the latter can legalize weddings which don't have Brahmin priests, the Sanskrit language and the so called holy fire.Veeramani, K., Periyar on Women's Rights, p. 25.
Thus, marriages styled as Self-Respect marriages carried a threefold significance: a) replacing the Purohit, b) inter-caste equality, c) man-woman equality. Periyar claimed to have performed Self-Respect marriages unofficially since 1925 and officially since 1928.Diehl, E.V. Ramasamy Naiker-Periyar, p. 32. Self-Respect marriages were legalized in 1967 by the Dravida Munnetra Kazhagam (DMK) Government.Diehl, E.V. Ramasamy Naiker-Periyar, pp. 32 & 33.
Widow-remarriage On the remarriage of widows, Periyar states that among the atrocities perpetrated by the Hindu male population against women, here we have to consider the treatment meted out to widows alone. If a girl loses her husband, even before knowing anything of worldly pleasures, she is compelled to close her eyes to everything in the world and die broken-hearted. Even in Periyar's community at the time, there were widowed girls below the age of 13 years. Periyar stated how it is a touching sight to see the parents of those widowed children treating them like untouchables.Veeramani, K., Periyar on Women's Rights, p. 30.
He goes on to say that whatever may be the reason for the present state of the Hindu society, my firm belief that the low position given permanently to widows may prove to be the reason for the utter ruin of the Hindu religion and the Hindu society.Veeramani, K., Periyar on Women's Rights, pp. 30 & 31.
If we try to find the reason for such conduct, we will have to conclude that they instinctively feel that women are slaves, subservient to men and that they must be kept under control. That is why these people treat women like animals. They seem to feel that giving freedom to women is equivalent to committing a serious crime. The result of this attitude is that there is no independence or freedom to one half of the human race. This wicked enslavement of half of the human race is due to the fact that men are physically a little stronger than women. This principle applies to all spheres of life and the weaker are enslaved by the stronger.