While struggles pertaining to education and workers' wages were going on, a totally different problem arose.
In Muhamma, Chertala etc brisk programs of conversion to Christianity was going on. The program of 'gathering people' by inducements of money and clothes under the leadership of Paaraayi Tharakan was strongly opposed by Pulaya leaders. To be rid of the scourge of untouchability and to get educational facilities conversions continued.
It was decided by the Hindu leaders that a call be sent to Ayyankali. They were sure that his word would be obeyed. They arranged for real royal reception for Ayyankali in Chertala. Thousands of untouchables arrived in decorated boats to attend the meeting to be held at Poochaakkel. The backwaters were filled with kayaks, canoes and boats. The neighbourhood was decorated. There were caprisoned elephants, drummers, young women holding lamps, fire works and all other trimmings of a festival. When Ayyankali got down from the boat, the people collected on the bank shouted,
"Master Ayyankali. Jai."
A Namboodiri of the area was so overwhelmed by the showing that he called Ayyankali for lunch.
"My salutations for your invitation. But I have two more people of my caste with me. If it is acceptable to you, I will accept your invitation." Namboodiri was stunned into silence. Nambudiri's liberalism disappeared in no time.
Ayyankali took part in a few meetings held to argue out the pros and cons of conversion. In the last meeting, VT Thevan came armed with a bible and quoted freely in his counter arguments with the proponents of conversion. With the final decision not in sight. Mysteriously, the fourth meeting did not take place. Then on, Pulayas and other followers of Ayyankali, and did not make any effort to get converted.
The upper caste Hindus were jubilant. Subsequently the Arya Samaj 'converted' VT Thevan to Thevan Swami.
SJPS under Ayyankali had become a strong organisation and operated all over the state.. To achieve progress through education was well taken by his people. Children and the aged were keen to study. The savarna did not take well to the programs of govt that helped the avarna to rise in status. 'Mitawadi' in its August 1918 issue gave the following report:
"There was an order by the school inspector that 40 Pulaya students should be admitted to HGV School Thodupuzha by January 1918. Accordingly many children were admitted to the school. When these students were returning home some persons attacked and caused them injuries. How long can people tolerate all this? When Ezhavas ask for freedom they point to Pulayas and when the latter ask they get beaten."
Ayyankali had no time to listen to who said what. He brought acted what was required of him to reach his aims with respect to advancement of his community. He believed less in making speeches and more in concerted action to achieve his aims. He was giving shape to various organisations of his community.
'Brahmanishta Mathom' was formed by Sadananda Swamy with Pulayas in 1904 to take up the issues relating to untouchable castes; but it failed to deliver the goods. So, Sadhu Jana Paripalana Sangham was established by Ayyankali in 1907 bringing together all untouchable castes under a common organisation. This was a historical event, for, after the establishment of Sree Narayana Dharma Paripalana Sangham, Ayyankali's SJPS was the one that created a social upheaval.
The awakening of untouchables brought violent retribution from the upper castes. The vested interests who had cornered all the good things of life found the new claimants for an equitable share of the resource cake intolerable. The militancy of their struggle made sure that the authorities intervened to give as just a solution as possible for the untouchables to reduce the social tensions. Outsiders occupying Dewan's position also helped.
When Ayyankali's movement spread to the North, dormant love of freedom was woken up. Groups like 'chela-kkomban' that prepared itself in martial arts for self protection and existence.
Gopaladasan in Kollam, Chakola Kurumban in Aranmula, Vellikkara Chodi in Tiruvalla, Vishakhan Thevan in Mavelikkara, Charatan Solomon in Kavaalam and Seethangan, Paambadi John Joseph and Thiruvarppu Kuttan in Kottayam et al took the lead for untouchables.
In Kochi the call for independence sounded by KP Karuppan aroused the untouchables. He was able to mould some outstanding leaders to carry on the struggle. One of them was the brave Krishnadi Asan. Under the guidance of TK Krishna Menon the Pulaya MahaSabha in Kochi took shape. Krishnadi Asan became the President and PC Chanjachan the secretary. Literary works like 'Jaatikkummi', a drama authored by KP Karuppan spread general knowledge and enthusiasm among the untouchables. Their organisation endeavoured to remove prejudices and malpractices which were integral to their oppressed and suppressed existence.
With the formation of SJPS different untouchable segments considered it a united body and began to cooperate with it. Being non-communal in nature Christians and Hindus welcomed the organisation. But in 1914 LMS, Salvation Army and other such religious bodies tried their level best to divide the untouchables through inducements. Their 'people catching' became intense. They also tried to divide the untouchables into Northerners and Southerners. Among the Pulayas the concept of Easterners and Westerners being higher/lower persisted.
In Muhamma, Chertala etc brisk programs of conversion to Christianity was going on. The program of 'gathering people' by inducements of money and clothes under the leadership of Paaraayi Tharakan was strongly opposed by Pulaya leaders. To be rid of the scourge of untouchability and to get educational facilities conversions continued.
It was decided by the Hindu leaders that a call be sent to Ayyankali. They were sure that his word would be obeyed. They arranged for real royal reception for Ayyankali in Chertala. Thousands of untouchables arrived in decorated boats to attend the meeting to be held at Poochaakkel. The backwaters were filled with kayaks, canoes and boats. The neighbourhood was decorated. There were caprisoned elephants, drummers, young women holding lamps, fire works and all other trimmings of a festival. When Ayyankali got down from the boat, the people collected on the bank shouted,
"Master Ayyankali. Jai."
A Namboodiri of the area was so overwhelmed by the showing that he called Ayyankali for lunch.
"My salutations for your invitation. But I have two more people of my caste with me. If it is acceptable to you, I will accept your invitation." Namboodiri was stunned into silence. Nambudiri's liberalism disappeared in no time.
Ayyankali took part in a few meetings held to argue out the pros and cons of conversion. In the last meeting, VT Thevan came armed with a bible and quoted freely in his counter arguments with the proponents of conversion. With the final decision not in sight. Mysteriously, the fourth meeting did not take place. Then on, Pulayas and other followers of Ayyankali, and did not make any effort to get converted.
The upper caste Hindus were jubilant. Subsequently the Arya Samaj 'converted' VT Thevan to Thevan Swami.
SJPS under Ayyankali had become a strong organisation and operated all over the state.. To achieve progress through education was well taken by his people. Children and the aged were keen to study. The savarna did not take well to the programs of govt that helped the avarna to rise in status. 'Mitawadi' in its August 1918 issue gave the following report:
"There was an order by the school inspector that 40 Pulaya students should be admitted to HGV School Thodupuzha by January 1918. Accordingly many children were admitted to the school. When these students were returning home some persons attacked and caused them injuries. How long can people tolerate all this? When Ezhavas ask for freedom they point to Pulayas and when the latter ask they get beaten."
Ayyankali had no time to listen to who said what. He brought acted what was required of him to reach his aims with respect to advancement of his community. He believed less in making speeches and more in concerted action to achieve his aims. He was giving shape to various organisations of his community.
'Brahmanishta Mathom' was formed by Sadananda Swamy with Pulayas in 1904 to take up the issues relating to untouchable castes; but it failed to deliver the goods. So, Sadhu Jana Paripalana Sangham was established by Ayyankali in 1907 bringing together all untouchable castes under a common organisation. This was a historical event, for, after the establishment of Sree Narayana Dharma Paripalana Sangham, Ayyankali's SJPS was the one that created a social upheaval.
The awakening of untouchables brought violent retribution from the upper castes. The vested interests who had cornered all the good things of life found the new claimants for an equitable share of the resource cake intolerable. The militancy of their struggle made sure that the authorities intervened to give as just a solution as possible for the untouchables to reduce the social tensions. Outsiders occupying Dewan's position also helped.
When Ayyankali's movement spread to the North, dormant love of freedom was woken up. Groups like 'chela-kkomban' that prepared itself in martial arts for self protection and existence.
Gopaladasan in Kollam, Chakola Kurumban in Aranmula, Vellikkara Chodi in Tiruvalla, Vishakhan Thevan in Mavelikkara, Charatan Solomon in Kavaalam and Seethangan, Paambadi John Joseph and Thiruvarppu Kuttan in Kottayam et al took the lead for untouchables.
In Kochi the call for independence sounded by KP Karuppan aroused the untouchables. He was able to mould some outstanding leaders to carry on the struggle. One of them was the brave Krishnadi Asan. Under the guidance of TK Krishna Menon the Pulaya MahaSabha in Kochi took shape. Krishnadi Asan became the President and PC Chanjachan the secretary. Literary works like 'Jaatikkummi', a drama authored by KP Karuppan spread general knowledge and enthusiasm among the untouchables. Their organisation endeavoured to remove prejudices and malpractices which were integral to their oppressed and suppressed existence.
With the formation of SJPS different untouchable segments considered it a united body and began to cooperate with it. Being non-communal in nature Christians and Hindus welcomed the organisation. But in 1914 LMS, Salvation Army and other such religious bodies tried their level best to divide the untouchables through inducements. Their 'people catching' became intense. They also tried to divide the untouchables into Northerners and Southerners. Among the Pulayas the concept of Easterners and Westerners being higher/lower persisted.
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