Results 1 - 16 of 55 PERIYAR KALANCHIYAM: KADAVUL-1 (VOLUME-1). by THANTHAI PERIYAR liomnemlibicon.gqMY and DR. liomnemlibicon.gqANI. TO. COME. THE WORLD TO COME. (English Version of the Tamil Book “Ini Varum Ulagam?” Released in ). Author. Thanthai Periyar E.V. Ramasamy. LanguageTamil. A Tamil work by Vindhan. IdentifierPeriyarArivuchChuvadi. Identifier-arkark://t4xh0tf OcrABBYY FineReader
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Thanthai Periyar (Tamil Edition) [K.P. Neelamani] on liomnemlibicon.gq review this item; site Best Sellers Rank: #5,, in Books (See Top in Books). Otherwise copy paste the link.. liomnemlibicon.gq?id= 0B1YqKHcIB-soLVdJMVo2bHJsc3c&usp=sharing. PM · ebook, EVR, society. Popular Periyar Books. Showing by. ஈ.வெ.ரா பெரியார் [Periyar] The Dravidian Years: Politics and Welfare in Tamil Nadu (Kindle Edition) by.
He argued that the government was not for the people, but, in a "topsy-turvy" manner, the people were for the government. He attributed this situation to the state of the social system contrived for the advantage of a small group of people.
One of the areas of Periyar's focus was on the upliftment of rural communities. In a booklet called Village Uplift , Periyar pleaded for rural reform. At that time rural India still formed the largest part of the Indian subcontinent, in spite of the ongoing process of urbanisation. Thus, the distinction between rural and urban had meant an economic and social degradation for rural inhabitants. Periyar wanted to eradicate the concept of "village" as a discrimination word among places, just as the concept of "outcast" among social groups.
Periyar advocated for a location where neither the name nor the situation or its conditions imply differences among people. Periyar felt that a small number of cunning people created caste distinctions to dominate over society, so he emphasised that individuals must first develop self-respect and learn to analyse propositions rationally.
According to Periyar, a self-respecting rationalist would readily realise that the caste system had been stifling self-respect and therefore he or she would strive to get rid of this menace. Periyar stated that the caste system in South India is, due to Indo-Aryan influence, linked with the arrival of Brahmins from the north. Ancient Tamil Nadu part of Tamilakkam had a different stratification of society in four or five regions Tinai , determined by natural surroundings and adequate means of living.
But man, considered to be a rational being, was suffering from these because of religion and discrimination. The Samathuvapuram Equality Village social equality system introduced by the Government of Tamil Nadu in the late s is named after Ramasamy.
He explained that the Tamil language is called by four different names since it is spoken in four different Dravidian states. Nevertheless, current understanding of Dravidian languages contradicts such claims. For example, the currently known classification of Dravidian languages provides the following distinct classes: With relation to writing, Periyar stated that using the Tamil script about the arts, which are useful to the people in their life and foster knowledge, talent and courage, and propagating them among the masses, will enlighten the people.
Further, he explained that it will enrich the language, and thus it can be regarded as a zeal for Tamil. On the Brahmin usage of Tamil, he stated that the Tamil spoken by the Andhras and the Malayali people was far better than the Tamil spoken by the Brahmins. Periyar believed that Tamil language will make the Dravidian people unite under the banner of Tamil culture, and that it will make the Kannadigas, Andhras and the Malayalees be vigilant.
With regards to a Dravidian alliance under a common umbrella language, Periyar stated that "a time will come for unity.
This will go on until there is an end to the North Indian domination. We shall reclaim an independent sovereign state for us". At the same time, Periyar was also known to have made controversial remarks on the Tamil language and people from time to time.
On one occasion, he referred to the Tamil people as "barbarians"  and the Tamil language as the "language of barbarians". As a matter of necessity and advantage to cope with printing technology, Periyar thought that it was sensible to change a few letters, reduce the number of letters, and alter a few signs.
He further explained that the older and more divine a language and its letters were said to be, the more they needed reform. Because of changes brought about by means of modern transport and international contact, and happenings that have attracted words and products from many countries, foreign words and their pronunciations have been assimilated into Tamil quite easily.
Further, changing the shape of letters, creating new symbols and adding new letters and similarly, dropping those that are redundant, were quite essential according to Periyar.
Thus, the glory and excellence of a language and its script depend on how easily they can be understood or learned and on nothing else" . Periyar hailed the Thirukkural as a valuable scripture which contained many scientific and philosophical truths.
He also praised the secular nature of the work. Periyar praised Thiruvalluvar for his description of God as a formless entity with only positive attributes. He also suggested that one who reads the Thirukkural will become a Self-respecter , absorbing knowledge in politics, society, and economics. According to him, though certain items in this ancient book of ethics may not relate to today, it permitted such changes for modern society. On caste , he believed that the Kural illustrates how Vedic laws of Manu were against the Sudras and other communities of the Dravidian race.
On the other hand, Periyar opined that the ethics from the Kural was comparable to the Christian Bible. The Dravidar Kazhagam adopted the Thirukkural and advocated that Thiruvalluvar's Kural alone was enough to educate the people of the country.
Periyar also asserted that due to the secular nature of Thirukkural, it has the capacity to be the common book of faith for all humanity and can be kept on par or above the holy books of all religions. This was rejected by Muslim scholars of the day. The Dravidian-Aryan conflict was believed to be a continuous historical phenomenon that started when the Aryans first set their foot in the Dravidian lands.
Even a decade before the idea of separation appeared, Periyar stated that, "as long as Aryan religion , Indo-Aryan domination, propagation of Aryan Vedas and Aryan "Varnashrama" existed, there was need for a "Dravidian Progressive Movement" and a "Self-Respect Movement". He wanted to secure the fruits of labour of the Dravidians to the Dravidians, and lamented that fields such as political, economic, industrial, social, art, and spiritual were dominated by the north for the benefit of the North Indians.
Thus, with the approach of independence from Britain, this fear that North India would take the place of Britain to dominate South India became more and more intense. Periyar was clear about the concept of a separate nation, comprising Tamil areas, that is part of the then existing Madras Presidency with adjoining areas into a federation guaranteeing protection of minorities , including religious, linguistic, and cultural freedom of the people.
A separatist conference was held in June at Kanchipuram when Periyar released the map of the proposed Dravida Nadu , but failed to get British approval. On the contrary, Periyar received sympathy and support from people such as Bhimrao Ramji Ambedkar and Muhammad Ali Jinnah for his views on the Congress, and for his opposition to Hindi. They then decided to convene a movement to resist the Congress. The concept of Dravida Nadu was later modified down to Tamil Nadu.
Why an independent Tamil Nadu? The reason for this action was that Periyar held the Government responsible for maintaining the caste system. After stating reasons for separation and turning down opinions against it, he closed his speech with a "war cry" to join and burn the map of India on 5 June.
Periyar was sentenced to six months imprisonment for burning the Indian constitution. Advocacy of such a nation became illegal when separatist demands were banned by law in Regardless of these measures, a Dravida Nadu Separation Day was observed on 17 September resulting in numerous arrests. He wrote an editorial on 'Tamil Nadu for Tamilians' in which he stated, that by nationalism only Brahmins had prospered and nationalism had been developed to abolish the rights of Tamils.
He advocated that there was need to establish a Tamil Nadu Freedom Organization and that it was necessary to work towards it. Periyar was a radical advocate of anti-Brahmanism. Periyar's ideology of anti-Brahmanism is quite often confused as being anti-Brahmin. Even a non-Brahmin who supports inequality based on caste was seen as a supporter of brahmanism. Periyar called on both Brahmins and non-Brahmins to shun brahmanism.
In , when the Justice Party came to power, Brahmins occupied about 70 percent   of the high level posts in the government. After reservation was introduced by the Justice Party, it reversed this trend, allowing non-Brahmins to rise in the government of the Madras Presidency. If anyone thinks so, I would only pity him. But we will not tolerate the ways in which Brahminism and the Bandiaism [ clarification needed ] is degrading Dravidanadu. Whatever support they may have from the government, neither myself nor my movement will be of cowardice".
Periyar also criticised Subramanya Bharathi in the journal Ticutar for portraying Mother Tamil as a sister of Sanskrit in his poems:.
Why should this be so? Supposedly because he sang fulsome praises of Tamil and Tamilnadu. What else could he sing? His own mother tongue, Sanskrit, has been dead for years. What other language did he know? He cannot sing in Sanskrit. In the Vaikom Satyagraha of , Periyar and Gandhi ji both cooperated and confronted each other in socio-political action. Periyar and his followers emphasised the difference in point of view between Gandhi and himself on the social issues , such as fighting the Untouchability Laws and eradication of the caste system.
According to the booklet "Gandhi and Periyar", Periyar wrote in his paper Kudi Arasu in , reporting on the fact that Gandhi was ousted from the Mahasabha because he opposed resolutions for the maintaining of caste and Untouchability Laws which would spoil his efforts to bring about Hindu-Muslim unity. From this, Gandhi learned the need for pleasing the Brahmins if anything was to be achieved. Peiryar in his references to Gandhi used opportunities to present Gandhi as, on principle, serving the interests of the Brahmins.
In , Periyar and Gandhi met at Bangalore to discuss this matter. The main difference between them came out when Periyar stood for the total eradication of Hinduism to which Gandhi objected saying that Hinduism is not fixed in doctrines but can be changed. In the Kudi Arasu , Periyar explained that:.
His murderer was an educated man. Therefore nobody can say this is a time of high culture. If you eat poison, you will die. If electricity hits the body, you will die. If you oppose the Brahmin, you will die. Gandhi did not advocate the eradication of Varnasrama Dharma structure, but sees in it a task for the humanisation of society and social change possible within its structure.
The consequence of this would be continued high-caste leadership. Gandhi adapted Brahmins to social change without depriving them of their leadership". Gandhi accepted karma in the sense that "the Untouchables reap the reward of their karma ,  but was against discrimination against them using the revaluing term Harijans.
As shown in the negotiations at Vaikom his methods for abolishing discrimination were: These sources which can be labelled "pro-Periyar" with the exception of M. Mahar and D. Sharma, clearly show that Periyar and his followers emphasised that Periyar was the real fighter for the removal of Untouchability and the true upliftment of Hairjans, whereas Gandhi was not.
This did not prevent Periyar from having faith in Gandhi on certain matters. Periyar was generally regarded as a pragmatic propagandist who attacked the evils of religious influence on society, mainly what he regarded as Brahmin domination. At a young age, he felt that some people used religion only as a mask to deceive innocent people and considered it as his life's mission to warn people against superstitions and priests.
Periyar, however, qualified for the definition of what the term 'atheist' implies in his address on philosophy. He repudiated the term as without real sense: The thing I call god For saying this much I have been called an atheist, a term that has no meaning". He did not criticize Islam. Anita Diehl explains that Periyar was against incompatibility of faith with social equality and not religion itself.
Do not use treachery or deceit. Speak the truth and do not cheat. That indeed is service to God". On Hinduism, Periyar believed that it was a religion with no distinctive sacred book bhagawad gita or origins, but an imaginary faith preaching the "superiority" of the Brahmins, the inferiority of the Shudras, and the untouchability of the Dalits Panchamas.
Periyar openly suggested to those who were marginalised within the Hindu communities to consider converting to other faiths such as Islam , Christianity, or Buddhism. On Islam, he stated how it was good for abolishing the disgrace in human relationship, based on one of his speeches to railway employees at Tiruchirapalli in Periyar also commended Islam for its belief in one invisible and formless God; proclamation of equal rights for men and women; and advocating of social unity.
The Arabic word for Dravidian religion is Islam. When Brahmanism was imposed in this country, it was Mohammad Nabi who opposed it, by instilling the Dravidian religion's policies as Islam in the minds of the people" . Periyar viewed Christianity similar to the monotheistic faith of Islam. He explained that their faith says that there can be only one God which has no name or shape. Periyar took an interest in Rev. Martin Luther , where both he and his followers wanted to liken him and his role to that of the European reformer.
Apart from Islam and Christianity, Periyar also found in Buddhism a basis for his philosophy though he did not accept that religion.
It was again an alternative in the search for self-respect and the object was to get liberation from the discrimination of Hinduism. Another accomplishment took place during the s when Tamil replaced Sanskrit as the temple language in Tamil Nadu, while Dalits were finally eligible for priesthood. When B.
So long as we exclude one community, we cannot as a political speak on behalf of, or claim to represent all the people of our presidency. If, as we hope, provincial autonomy is given to the provinces as a result of the reforms that may be granted, it should be essential that our Federation should be in a position to claim to be a truly representative body of all communities.
What objection can there be to admit such Brahmins as are willing to subscribe to the aims and objects of our Federation? It may be that the Brahmins may not join even if the ban is removed.
But surely our Federation will not thereafter be open to objection on the ground that it is an exclusive organisation. Though certain members supported the resolution, a faction in the Justice Party known as the "Ginger Group" opposed the resolution and eventually voted it down. Periyar, who was then an observer in the Justice Party, criticised Munuswamy Naidu, saying:.
At a time when non-Brahmins in other parties were gradually coming over to the Justice Party, being fed up with the Brahmin's methods and ways of dealing with political questions, it was nothing short of folly to think of admitting him into the ranks of the Justice Party. This factionism continued until when Munuswamy Naidu stepped down as the Chief Minister of Madras and the Raja of Bobbili became the chief minister.
After the death of Periyar in , conferences were held throughout Tamil Nadu for a week in January This was in retaliation to the Ramaleela celebrations where effigies of ' Ravana ', ' Kumbakarna ' and ' Indrajit ' were burnt in New Delhi.
For this act she was imprisoned. During the May Day meetings held at different places in Tamil Nadu, a resolution urging the Government to preserve 80 percent  of jobs for Tamils was passed. Soon after this, a camp was held at Periyar Mansion in Tiruchirapalli to train young men and women to spread the ideals of the Dravidar Kazhagam in rural areas.
This library contained Periyar's rationalist works, the manuscripts of Periyar and his recorded speeches. On 20 February , the opening function of Periyar Building in Madras was held. On 16 March , Maniyammai died. Over the years, Periyar influenced Tamil Nadu's political party heads such as C.
Annadurai  and M. Krishnan was a close friend and follower of Periyar. Soundarapandian Nadar was a close confidant of Periyar and encouraged Nadars to be a part of the Self-Respect Movement. Sathyaraj and Khushboo Sundar starred in a government-sponsored film Periyar released in From Wikipedia, the free encyclopedia.
Thanthai Periyar. Vellore , Tamil Nadu , India. By religion. By religious figure. By text. Religious violence. Related topics. Main article: Vaikom Satyagraha.
Self-Respect Movement. Anti-Hindi agitations. Justice Party India. Dravidar Kazhagam. Dravida Munnetra Kazhagam. Periyar E. Ramasamy and women's rights. Main articles: Ramasamy and social reform and Periyar E. Ramasamy and the eradication of caste.
Ramasamy and Tamil grammar. Dravida Nadu. Religious views of Periyar E. See also: Periyar film. A Biographical Sketch from to ". Archived from the original on 10 July Retrieved 4 January Who was Periyar and why does he trigger sentiment in Tamil Nadu?
The Economic Times. Retrieved Political Ideas in Modern India: Sage Publications: Thousand Oaks. Awasthy Political Theory and Political Thought. Har-Anand Publications: New Delhi. A Time of Coalitions: Divided We Stand. Sage Publications. Ramasami — ". Barathidasan University. Archived from the original on 14 June Retrieved 6 September Vansantha; Florentin Smarandache; K. Kandasamy Fuzzy and Neutrosophic Analysis of E.
Ramasamy's Views on Untouchability. NFuzzy and Neutrosophic Analysis of E. American Research Press. Caste, Nationalism, and Ethnicity.
Popular Prakashan Private Ltd.: Comparative study of Ambedkar and Periyar. Rawat Publications: Reading came naturally. Textbooks dominated college time but post-M. Tech I commuted to Chennai for work, which gave me four hours of uninterrupted reading time.
downloading and selling back second-hand books outside Nungambakkam station, I read entire collections of Sujatha, Jayakanthan and others on commute.
Friday nights were reading all-nighters. Travel books, short stories — I became an adar vasagan voracious reader. And people who read a lot become writers! I then moved to children's literature, read Yuma Vasuki's translations of children's stories.
Finding book space in this genre, I began to write for children. My young readers would look at what I presented with wonder and curiosity. I wanted to give them a creative, fantasy-filled world.
Our Readers' Circle meets at member homes or library to introduce, review books. Special invitees include Devadevan and Kamalalayan.
When I was in Standard X, recession struck, and jobs were lost. I wanted to know why. I searched Wikipedia for books on world economy, bought the Tamil translation of Susan George's book on third-world poverty, Oru Trillionukku Eththanai Zero, and devoured books on feminism. Journey: I searched for answers in Tamil books. I dipped into appa's Tamilselvan books, and educated myself on dialectics reading Maurice Cornforth's three volumes.
The Dharmapuri incident shook me to know about caste dynamics, Ambedkar's writings helped me. I am delving into pedagogy now; I give tuitions. If god is the root cause for our degradation destroy that god. If it is religion destroy it. If it is temple, tank, or festival, boycott them. Man is equal to man. There should not be exploitation. One should help the other. No one should harm anybody. Generally there should be no room for grievance or complaint from anybody. Everyone should live and let others to live, with a national spirit.
Veeramani, Collected Works of Periyar, p. There should be no differentiation amongst the people. All should be treated as equals. On this basis the Brahmin must give up his false prestige.
In the interest of the society. I say that the blind beliefs should be given up. We will not allow it to find a place in the dictionary or encycl In the Collected Works of Periyar E.
Because our ladies mostly attend Kalatshepams, Religious discourses they have fallen prey to the superstitions, blind beliefs, and immorality by the false and fictituous propaganda of the Brahmins Quoted in Collected Works of Periyar E. As long as we give room for domination and the dominators, there will be worries and worried people.
There is no use of simply acquiring titles or amassing wealth if one has no self-respect and scientific knowledge. When the purpose of clearly exposing the differences between the Aryan and the Tamil culture , civilization , conduct and creed Thirukkural was written. I am of that firm view. Quoted in Collected works of Periyar E.
Whomsoever I love or hate, my principle is the same. That is, the educated, the rich and the administrators should not suck the blood of the poor.
Quoted in Quotes of Periyar E. Ramasamy, Velivada.