In 2023, Kerala and Tamil Nadu marked the 100th anniversary of the Vaikom movement, underlining its enduring significance.
- Tamil Nadu has instituted a “Vaikom Award” to honor individuals advocating for social justice.
Vaikom Satyagraha: A Tale of Reform and Solidarity
Background
- Vaikom Satyagraha (1924-25) was a satyagraha (social protest) in the princely state Travancore, British India (now part of Kerala, India) against untouchability in Hindu society.
- Aim: To secure freedom to all sections of society through the public roads leading to the Sri Mahadeva Temple at Vaikom.
- Kottayam town is historically significant as the center of the non-violent struggle against caste-based discrimination and temple access restrictions in 1924. (The map above highlights Vaikom’s location, along with nearby key landmarks such as Kochi and Alappuzha.)
Historical context
- According to the prevalent caste system in Kerala and the rest of India, low-caste Hindus were not allowed to enter into the temples. In Kerala, they were not even allowed to walk on the roads that led to the temples.
- In the Kakinada meet of the Congress Party in 1923, T K Madhavan presented a report citing the discrimination that the depressed castes‘ people were facing in Kerala. It was after this session that movements against untouchability were promoted.
- The Vaikom Satyagraha (1924–1925) was a pivotal non-violent movement against caste-based discrimination in Kerala. Its primary goal was to grant access to the roads surrounding the Vaikom Mahadeva Temple, which were restricted to lower-caste individuals.
- Motto: The motto of the Vaikom Satyagraha was “One Caste, One God, One Humanity”. This slogan was coined by Narayana Guru.
Key Leaders and Strategies
- T.K. Madhavan, K.P. Kesava Menon, and K. Kelappan spearheaded the movement, emphasizing grassroots mobilization and negotiation.
- Mahatma Gandhi joined later, elevating the movement to national prominence and providing moral guidance. Gandhi made three proposals.
- First was to hold a referendum among all adults in either Vaikom or in Travancore.
- The second was mediation: one scholar from each side would put forth an argument and the Diwan would pronounce the verdict.
- The third was that the orthodox should produce a scriptural text that authorised the practice of untouchability.
- Gandhi left it to the orthodox to choose. But somewhat shockingly, he further committed that the satyagrahis would be bound by any decision made, irrespective of its implications, while the orthodox were free to not accept the final decision. This led to differences in strategy between local leaders and Gandhi.
Broader Support
- The movement gained support from Tamil Nadu, especially from Periyar E.V. Ramasamy, whose participation highlighted the issue’s pan-Indian relevance. Periyar’s arrest drew significant attention to the cause.
- Role of Women: Periyar’s wife Nagammai and sister Kannammal, played a critical role in mobilizing support and challenging societal norms. Thus, it was an inclusive movement.
Key Achievements and Present day Implications
- Abolition of Caste Restrictions: The movement was a catalyst in removing caste-based entry barriers in public spaces across Kerala.
- Women’s Participation: Enhanced women’s roles in socio-political movements, a progressive change for that era.
- Pan-Indian Relevance: Created solidarity across communities and inspired similar movements nationwide.
- Demonstrating the effectiveness of Gandhian methods of civil disobedience.
- Bringing untouchability to the forefront of political issues in India.
Temple Entry Proclamation (1936)
- This proclamation, issued on November 12, 1936, by Maharaja Chithira Thirunal Balarama Varma of Travancore, declared that all Hindus, irrespective of caste, could enter temples under the administration of the Travancore government.
- The proclamation was influenced by various factors, including the broader social reform movements of the time, lobbying by leaders like Sri Narayana Guru, and the efforts of organizations such as the Sree Narayana Dharma Paripalana (SNDP) Yogam.
- It was also shaped by growing public pressure, the efforts of reformers like T. K. Madhavan and Mahatma Gandhi, and a progressive shift in the mindset of the ruling elite.
Constitutional and Legislative Implications
- Article 17 of the Indian Constitution: Abolished untouchability, reinforcing the principles championed by the Satyagraha.
- Social Reforms: Kerala’s later strides in education and social justice stemmed partly from the momentum generated by this movement.
Loopholes and Challenges
- Incomplete Reforms: While caste barriers in public spaces diminished, systemic inequalities persist. Example: Covert caste based discrimination.
- Economic Disparities: Lower castes, despite legal rights, face economic and social exclusion in many areas.
- Cultural Resistance: The remnants of caste discrimination continue in covert forms, particularly in rural India. Example: Separate utensils given to eat
- Temple Entry Proclamation: In 1936, the Maharaja of Travancore signed this proclamation, which allowed lower-caste people to enter temples.
- Opening of roads: Three out of four roads around the Vaikom Temple were opened to people of all castes. The fourth road was reserved for Brahmins.
Contemporary Relevance
- The Vaikom Satyagraha is commemorated with memorials, including the Vaikom Satyagraha Memorial Museum and Periyar’s Memorial.
- Rise in Caste-based Violence: Incidents like the Una Dalit flogging highlight the need for renewed social reform efforts.
- Reservation Debates: Challenges in implementing caste-based reservations fairly are linked to ongoing social disparities.
- Temple Entry Movements: Similar agitations, like women’s entry into the Sabarimala Temple, echo the Vaikom Satyagraha’s principles.
Conclusion
The Vaikom Satyagraha remains a symbol of social reform and inter-caste solidarity. It showcases the potential of united, peaceful resistance in challenging entrenched societal hierarchies and achieving lasting change.
Celebrating the centenary of Vaikom is not just a tribute to Periyar’s persistence and B.R. Ambedkar’s acumen but also a re-assertion of the strong reformist tendencies that continue to pervade through modern-day politik in South India. Thereby, ingrained in India’s Constitutional morality till today.
