Context

This year marks the centenary of the Self-Respect Movement, a unique emancipatory initiative aimed at empowering individuals and communities to challenge oppressive hierarchical structures. Beyond this, it fostered rational thinking, inspired subaltern politics, advocated for women’s rights, and promoted social justice. While often associated with the Dravidian Movement, the Self-Respect Movement has distinct nuances. Together, they shape the political landscape of Tamil Nadu, serving as a vital counterbalance to the rising majoritarian forces in Indian society.

Overview

• Erode Venkatappa Ramasamy, commonly known as Periyar, initiated the Self-Respect Movement in India.
• The movement aims to establish a rational society free from caste, religion, and the concept of God, while ensuring equal human rights for oppressed castes.
• Modern political parties in Tamil Nadu, such as the Dravida Munnetra Kazhagam (DMK) and the India Anna Dravida Munnetra Kazhagam (AIADMK), have their origins in the Self-Respect Movement.

The Emergence of Self-Respect

• In recent years, September has been celebrated as 'Dravidian Month' to honor key moments in the Dravidian Movement. This month, the Dravida Munnetra Kazhagam (DMK) commemorates three pivotal events:
  •  the birth of C.N. Annadurai (‘Anna’), the founding of the DMK, and the birth of E.V. Ramasamy (‘Periyar’).
  • While Anna is seen as the political patriarch of modern Tamil Nadu, Periyar is recognized as its influential thought leader. Understanding the state's contemporary social dynamics requires examining the impact of the Self-Respect Movement, which Periyar envisioned and championed for nearly 50 years.
• The year 1925 is particularly significant in the history of the Self-Respect Movement for two reasons
  • the launch of the Tamil weekly Kudi Arasu (The Republic) in May and Periyar’s departure from the Indian National Congress (INC) in November. While the latter is often viewed as the formal start of the Self-Respect Movement, Kudi Arasu introduced a new social reform dynamic in the former Madras Presidency, advocating for broader social change beyond just political representation.
  •  After leaving the Congress, Periyar utilized Kudi Arasu to openly criticize the INC and Brahminism, which he associated with the oppressive aspects of Hindu caste orthodoxy.
• In 1920, the Justice Party had formed a government, becoming a leader in non-Brahmin politics. It nominated the first woman Legislative Council member, Dr. Muthulakshmi Reddy, and introduced the Communal Government Order, advocating for reservations in government jobs. In this context, Periyar organized the first Self-Respect Conference in Chengalpet, Tamil Nadu, on February 17, 1929, which was groundbreaking even by today's standards.
  • The conference tackled issues such as equal property rights for women, the abolition of caste names, and education and employment opportunities for women.
  • The participation of prominent Justice Party leaders, including the then Chief Minister of Madras Presidency, underscored the conference's success. Periyar shifted the focus from mere non-Brahmin political representation to addressing the needs of lower caste groups, the depressed classes, and women in society.

The First 100 Years and Self-Respect 2.0

• The Self-Respect Movement is renowned for its radical social reforms, including the introduction of self-respect marriages.
  • which eliminated the need for Brahmin priests and religious rituals. By doing so, Periyar challenged traditional Hindu marriage practices, promoting women's autonomy, equality, and dignity while symbolizing a break from convention.
  • Self-respect marriages were legislated when the DMK came to power in 1967, marking a significant achievement for the movement.
• Another critical aspect of the Self-Respect Movement was its advocacy for women’s liberation from oppressive social norms.
  • which included supporting widow remarriage, the right to divorce, property rights, and even abortion. The movement condemned ancient texts that demeaned women and actively promoted contraception as a means for women to gain control over their bodies.
  • Furthermore, it championed inter-caste marriages as a counter to patriarchal control over marital choices.
• During the pre-Independence era the movement prioritized social reform over political independence, leading to criticism from some who labeled self-respectors as monarchists or separatists. However, the movement was not against independence; it cautioned against replacing British rule with elite Hindu caste dominance. Over time, its ideas fostered a greater understanding of political autonomy and contributed to the development of federalism in India.
• The Self-Respect Movement faces contemporary challenges that necessitate redefinition of its role in society.
  • The rise of cultural homogenization driven by right-wing ideologies poses a significant threat, as Hindutva promotes a singular identity that seeks to assimilate India’s diverse cultural practices.
  • This undermines the regional, linguistic, gender, and caste identities that the movement has historically fought to protect.
  • By marginalizing movements that challenge the social order, Hindutva risks erasing the cultural diversity and progressive changes advocated by the Self-Respect Movement.
  • Its future relevance hinges on resisting this push for uniformity and continuing to champion individual identities and social justice.
• Think inclusive: In today's world, identities are increasingly complex, intersecting with caste, class, religion, gender, and sexuality. As gender norms evolve, the movement must also address contemporary issues, including LGBTQIA+ rights and gender fluidity, which were not originally considered. Integrating these intersectional concerns while remaining true to its foundational principles will be a significant challenge for the next iteration of the Self-Respect Movement.
• Countering modern threat: In the current information age, rife with misinformation, digital and social media can reinforce caste biases and group prejudices. Engaging with young people to counter this modern threat is essential. It's also important to connect with younger generations who, while distanced from traditional caste practices, remain vulnerable to right-wing propaganda that questions anti-caste reforms and social policies like reservations.

Conclusion

As the Self-Respect Movement embarks on its second century, its mission has become increasingly vital. Facing cultural homogenization and the rise of divisive ideologies propagated by organizations like the Rashtriya Swayamsevak Sangh, which was also founded in 1925, the movement must amplify its efforts for social justice, equality, and rationalism. By actively tackling contemporary issues, it can enhance its influence while remaining true to its foundational principles. The future of an inclusive society depends on this renewed commitment. Now is the time to revive the movement’s revolutionary spirit, ensuring its ideals not only persist but also guide future generations.

Source: The Hindu