When
the depressed classes of Kerala began to get the fruits of their hard
labour, after decades of struggles led by leaders from Kochi, Malabar
and Travancore inspired by Ayyankali, they could rest on their oars for a
short while to catch their breath. It was at this interrugnum that the
new message of national liberation energised the spirit of the depressed
people once more.
Confidence borne out of the influence of English education showed the way to solve many a problem. When slave mentality and diffidence disappeard in the literate, they got the inspiration to oppose tooth and nail everything that stood in their way of advancement. Economic issues distressed them. Workers' question was born thus. Seeds of revolution sown by 'Swadeshabhimani' Ramakrishna Pilla took root in their hearts. Thus the number of the 'negationists' increased many fold. As a result of newly acquired education and freedom ideological struggles took place all over the state. A beginning in that direction was made with the formation of workers' unions.
Attractive slogans thrilled the poor sections. They took to the new way as though they had received some new light. Progressive organisations gave their ideas a new form, character and life. Sree Narayana Guru dictum of 'one religion, one caste, one God', enthused the people still further. In that surging forward many social problems were solved, yet there was no respite from beatings and misery. They had jumped from the frying pan into the fire. Narayana Guru's precepts remained a pie in the sky. It was not a Philosophical problem. In 1887 Mr Logan had summed up the problem thus: "Till the slave class donot have the ownership of their own house, they will not exprerience real freedom." Only Ayyankali understood the gravity of the problem. His efforts to get surplus land allotted to his people were in this direction.
Amidst his social work, Ayyankali did not show any inclination for political work. At the time of Temple Entry Proclamation, national independence movement had gathered strength. Many asked him the reason for his disinterest in politics. He had his answer ready:
"Whom to fight against and whose side to join? Should he join hands with those who were oppressors of his people who form a third of the population? He was unwilling to rub shoulders with those who considered the very sight of his people polluting?"
When his peoples' primary responsibility was to fight against upper caste overlordship, third degree treatment and exploitation; the situation for changing that aim and oppose another enemy did not exist as far as the untouchables were concerned. The class enemy was upper castes. After getting freedom from regional caste overlordship can one go for national libration, he surmised. With feet in two boats one could not reach either shore, he believed. He was not aware of the Mao Zedong tactic of joining hands with the lesser enemy (Koumintang) to fight the greater national enemy (Japanese), before dispatching the former.
Untouchables did not have freedom to worship in temples before 1947. It was not foreign domination that prevented them temple entry. So how could one blame either Dr. Ambedkar of Ayyankali for putting the local enemy, i.e., upper caste domination, above the foreign oppressor?
There is another facet too. Ayyankali was not blind to the youth bubbling with revolutionary spirit getting attracted to national liberation movements. He did not stop them, for, he knew that they would not be stopped. He let them play their roles sincerely in the struggle for national independence, lest they be left out of the stream of patriots in the long run. Thus the next generation of depressed classes produced political leaders like Vishakhan Thevan, TT Keshavan Sastri et al.
Though the savarnas of Travancore held strongly to the customs and prejudices, they were sufficiently good-hearted to give up their prejudices. When they were conviced that untouchability was based on erroneous premise, they did not oppose temple entry proclamation.
Temple entry proclamation was a result of revolutionary mentality of Indians. Though they were not happy about it, they welcomed it. In short, they did not oppose.They established, Arya Smaj, Hindu Mission, Hindu MahaSabha etc. and and gave aid and support to improve the lot of the depressed people. Not that self interest had no role to play; these were a sop to the depressed classes to prevent them from getting converted to Islam or Christianity. It helped the poor class to bring about changes in their habits, beliefs, attire, food habits, cleanliness etc. A new awakening was visible in the Hindus. Their women also underwent a change in their attitudes. They were ready to undergo 'prayashchit' for their past misdeeds.
"In the past the avarna were considered scheduled castes by the savarna and made to undergo considerable amount of difficulties. I ask apology as a savarna for the troubles caused to them. Sufficient steps have been taken to correct the old mistakes." Thus spoke the Nair leader Mannathu Padmanabhan unveiling a photo of Ayyankali in Venganoor on his 'sata varshikom' (centenary) on 2nd September 1963. (Kerala Kaumudi of 5th Sept 63.)
The savarnas showed no reluctance in leting neat and clean Dalits to enter teir homes. Not only that, the savarna women even formed groups to do social service. It was around this time that Ayyankali was invited to the home of Mannathu Padmanabhan for a meal. The venerable mother of Mannathu served food for both the men. When the maid refused to take away the plate in which Ayyankali had eaten, the mother cleared the plates and washed them herself. This was a remarkable event considering the social environs of those days.
In Niranom Ayyankali was received with a fabulous welcome. Thousands of people gathered at the meeting where he raised certain economic issues.
"...my brothers are those who do physical labour. They reach their homes in the evening after a strenuous day's labour. They may get into a toddy shop on the way back from work to lighten their fatigue. But, most are those who have made this a daily habit. Their women also keep them company. This increases poverty in the family. There is loss of domestic peace. Marriage bonds break. Many such unfortunate things happen. So I am asking you all to destist from drinking. Let those who take an oath to day to never drink again may please indicate it with a show of hands..." Ayyankali fell silent and stood watching.
"There hides a naughty one without lifting his hand." Ayyankali said and the youngster put up both his hands a little too quickly. The crowd got a chance to burst into laughter.
"From today onwards,"Ayyankali continued, "None who comes home drunk and senseless would be served food. Let me see the hands of those sisters who swear by this."
None lifted their hands All women bent down and were smiling.
"Oh. These naughty ones are all bending their head down." Ayyankali quipped and another round of laughter followed.
His health started deteriorating. Asthma started troubling him. That did not prevent him from trying to get jobs for his people most of whom had an education now. He started sending application after application and submitting petitions in Praja Sabha for jobs. He pleaded for all communities. But the rule was for a member to speak on behalf of his own caste alone.
By 1941 he was a very sick man. He died of Asthma on June 18, 1941.
Thus the brave son of Kerala died peacefully in the knowledge that his life ambitions for his people are not very far.
Confidence borne out of the influence of English education showed the way to solve many a problem. When slave mentality and diffidence disappeard in the literate, they got the inspiration to oppose tooth and nail everything that stood in their way of advancement. Economic issues distressed them. Workers' question was born thus. Seeds of revolution sown by 'Swadeshabhimani' Ramakrishna Pilla took root in their hearts. Thus the number of the 'negationists' increased many fold. As a result of newly acquired education and freedom ideological struggles took place all over the state. A beginning in that direction was made with the formation of workers' unions.
Attractive slogans thrilled the poor sections. They took to the new way as though they had received some new light. Progressive organisations gave their ideas a new form, character and life. Sree Narayana Guru dictum of 'one religion, one caste, one God', enthused the people still further. In that surging forward many social problems were solved, yet there was no respite from beatings and misery. They had jumped from the frying pan into the fire. Narayana Guru's precepts remained a pie in the sky. It was not a Philosophical problem. In 1887 Mr Logan had summed up the problem thus: "Till the slave class donot have the ownership of their own house, they will not exprerience real freedom." Only Ayyankali understood the gravity of the problem. His efforts to get surplus land allotted to his people were in this direction.
Amidst his social work, Ayyankali did not show any inclination for political work. At the time of Temple Entry Proclamation, national independence movement had gathered strength. Many asked him the reason for his disinterest in politics. He had his answer ready:
"Whom to fight against and whose side to join? Should he join hands with those who were oppressors of his people who form a third of the population? He was unwilling to rub shoulders with those who considered the very sight of his people polluting?"
When his peoples' primary responsibility was to fight against upper caste overlordship, third degree treatment and exploitation; the situation for changing that aim and oppose another enemy did not exist as far as the untouchables were concerned. The class enemy was upper castes. After getting freedom from regional caste overlordship can one go for national libration, he surmised. With feet in two boats one could not reach either shore, he believed. He was not aware of the Mao Zedong tactic of joining hands with the lesser enemy (Koumintang) to fight the greater national enemy (Japanese), before dispatching the former.
Untouchables did not have freedom to worship in temples before 1947. It was not foreign domination that prevented them temple entry. So how could one blame either Dr. Ambedkar of Ayyankali for putting the local enemy, i.e., upper caste domination, above the foreign oppressor?
There is another facet too. Ayyankali was not blind to the youth bubbling with revolutionary spirit getting attracted to national liberation movements. He did not stop them, for, he knew that they would not be stopped. He let them play their roles sincerely in the struggle for national independence, lest they be left out of the stream of patriots in the long run. Thus the next generation of depressed classes produced political leaders like Vishakhan Thevan, TT Keshavan Sastri et al.
Though the savarnas of Travancore held strongly to the customs and prejudices, they were sufficiently good-hearted to give up their prejudices. When they were conviced that untouchability was based on erroneous premise, they did not oppose temple entry proclamation.
Temple entry proclamation was a result of revolutionary mentality of Indians. Though they were not happy about it, they welcomed it. In short, they did not oppose.They established, Arya Smaj, Hindu Mission, Hindu MahaSabha etc. and and gave aid and support to improve the lot of the depressed people. Not that self interest had no role to play; these were a sop to the depressed classes to prevent them from getting converted to Islam or Christianity. It helped the poor class to bring about changes in their habits, beliefs, attire, food habits, cleanliness etc. A new awakening was visible in the Hindus. Their women also underwent a change in their attitudes. They were ready to undergo 'prayashchit' for their past misdeeds.
"In the past the avarna were considered scheduled castes by the savarna and made to undergo considerable amount of difficulties. I ask apology as a savarna for the troubles caused to them. Sufficient steps have been taken to correct the old mistakes." Thus spoke the Nair leader Mannathu Padmanabhan unveiling a photo of Ayyankali in Venganoor on his 'sata varshikom' (centenary) on 2nd September 1963. (Kerala Kaumudi of 5th Sept 63.)
The savarnas showed no reluctance in leting neat and clean Dalits to enter teir homes. Not only that, the savarna women even formed groups to do social service. It was around this time that Ayyankali was invited to the home of Mannathu Padmanabhan for a meal. The venerable mother of Mannathu served food for both the men. When the maid refused to take away the plate in which Ayyankali had eaten, the mother cleared the plates and washed them herself. This was a remarkable event considering the social environs of those days.
In Niranom Ayyankali was received with a fabulous welcome. Thousands of people gathered at the meeting where he raised certain economic issues.
"...my brothers are those who do physical labour. They reach their homes in the evening after a strenuous day's labour. They may get into a toddy shop on the way back from work to lighten their fatigue. But, most are those who have made this a daily habit. Their women also keep them company. This increases poverty in the family. There is loss of domestic peace. Marriage bonds break. Many such unfortunate things happen. So I am asking you all to destist from drinking. Let those who take an oath to day to never drink again may please indicate it with a show of hands..." Ayyankali fell silent and stood watching.
"There hides a naughty one without lifting his hand." Ayyankali said and the youngster put up both his hands a little too quickly. The crowd got a chance to burst into laughter.
"From today onwards,"Ayyankali continued, "None who comes home drunk and senseless would be served food. Let me see the hands of those sisters who swear by this."
His health started deteriorating. Asthma started troubling him. That did not prevent him from trying to get jobs for his people most of whom had an education now. He started sending application after application and submitting petitions in Praja Sabha for jobs. He pleaded for all communities. But the rule was for a member to speak on behalf of his own caste alone.
By 1941 he was a very sick man. He died of Asthma on June 18, 1941.
Thus the brave son of Kerala died peacefully in the knowledge that his life ambitions for his people are not very far.
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