From
1812 until almost the close of the century, though political
life was characterized by inactivity and society presented
an outward calmness, subversive forces were forming and
developing. This current of social transformation gradually
led Kerala into the mainstream of political struggle for
freedom and responsible government in the 20th century.The
important outcome of this ferment was the awakening of the
masses especially the lower orders in the Hindu society,
against social injustice and evils. This awakening found
articulation in Kerala towards the last quarter of the 19th
century. A number of socio-religious reform movements, which
were also the earliest democratic mass movements in Kerala,
took shape. On the whole, these movements were peaceful
and non-violent, though there was an undercurrent of militancy
in them. These movements were of the utmost significance,
because Kerala had, for centuries, tolerated the caste system
in its most oppressive form. The rigid caste system and
irrational caste taboos existed in such a heinous way that
the lower orders were not only 'untouchable' but ''unapproachable''
as well. In Malabar, despite the advent of direct British
rule and the resultant separation of the caste system from
the administrative machinery, social status and economic
competence of the individual was still determined by his
position in the caste hierarchy. In the princely states
of Kochi and Travancore, the hold of the caste system was
even more suffocating. Until the 20th century, governmental
positions were denied to lower castes and non-Hindus.
One
of the most important social reform movements was spearheaded
by Shri Narayana Guru, the great Hindu saint and social
reformer. The Guru was born in 1856 in the Ezhava Community
which had a status far below that of the Namboodiris. He
fearlessly criticized and campaigned against the rigours
of the caste system, the Brahmin hegemony and the numerous
social disabilities of the Ezhavas and other lower castes.
Soon Shri Narayana Guru became the rallying point for the
Ezhavas and Thiyyas to unite and organize. The Shri Narayana
Dharma Paripalana Yogam (SNDP), literally the society for
the propagation of moral teaching of Shri Narayana came
into being 15th May 1903. Within a short period, the Guru
and Yogam drew towards them a brilliant band of dedicated
workers, including the poet Kumaran Asan, whose efforts
constitute an eloquent testimony to what a community, submitted
to centuries of tyranny, can do and achieve through unity,
realism and organism.Shri Narayana was, however, no sectarian
philosopher and leader. A programme of action founded upon
such sublime humanism and social purpose was not destined
to remain confined to one caste only; it soon became the
philosophy of Hindu reformation, encompassing all castes,
including the Brahmin.The Nairs also felt the need for reform.
Throughout the medieval period and until well into the 19th
century, the Nairs had a pre-eminent role in Kerala. By
the middle of the 19th century, however, this dominance
started waning. Institutions like the sambandam (non-legal
marriage) and the matrilineal joint family system which
had ensured the strength of the Nair community earlier,
now became productive of many evils; the system of non-legal
marriage produced immorality and vices, while the joint
family set-up stifled individual initiative and enterprise.
The impact of the market economy, the disappearance of traditional
military training, the absorption of new values through
the new system of education, the self-consciousness being
generated among the lower castes and their cry for equality
and privileges - all these factors brought about a decline
of Nair dominance. The sense of decline gave an impetus
to the spirit of reform that expressed itself in the work
of religious men like Chattambi Swamikal, in literature,
on the press and platform and later in legislative enactments
in respect of marriage, inheritance, property rights, etc.
Ultimately, the movements crystallized in the foundation
of the Nair Service Society, in 1914.The impulse to change
was not confined to the Ezhavas and other untouchables and
the Nairs only. As a matter of fact in varying degrees,
it affected every caste in Hindu society as well as the
Christians and the Muslims.
Vaikom
Satyagraha
A
movement had set on foot to demand admission of the certain
sections of the people, the so called "unapproachables"
banned from approach into the public roads adjacent to the
famous temple at Vaikom. Conservative opposition was trotted
out with obstinate determination. The feeding of Brahmins
inside the temple was regarded as an important offering
to the deity, and uninterrupted custom was pleaded by those
who opposed the movement.
It
was contended that if the 'Avarnas' were allowed to come
into the approach roads the temple priests would be polluted
and the temple consequently defiled.The forward section
resolved to try the methods of 'Satyagraha' and several
individuals, a large number of whom being Nayars and other
caste Hindus, organised a "Jatha" to lay their
grievance before Maharani Sethu Lakshmi Bai, the Regent
of Travancore.
A
resolution was moved in the Legislative Council demanding
the opening of the temple roads to the 'Avarna' Hindus.
But it was thrown out by a majority of twenty-two against
twenty-one votes. A little after this Mahatma Gandhi visited
Vaikom in Meenam 1100(Ch.era-1924), interviewed several
orthodox Brahmins and others, and explained the movement
as one which was calculated to remove social injustice and
to advance the cause of humanity. Public opinion in the
state was so favourable that the government threw open the
approach roads to the 'Avarnas'. "I call it a bed-rock
of freedom", said Mahatma Gandhi, "because the
settlement is a document between the people and the state
constituting a big step in the direction of liberty in one
respect at least". The course of events in Vaikom led
to similar attempts in Sucheendram and Thiruvarppu.
ste
in Hindu society as well as the Christians and the Muslims.
Guruvayur
Satyagraha
The
famous Guruvayur Satyagraha is a memorable episode in the
history of the national movement. With the blessings of
Mahatma Gandhi the Kerala Provincial Congress Committee
decided to begin Satyagraha before the famous temple at
Guruvayur with effect from 1st November, 1931. It was a
movement for temple entry and abolition of untouchability.
The
Satyagraha began accordingly under the leadership of Sri.
K. Kelappan. Among the Kerala leaders other than Kelappan
were Mannath Padmanabhan, A.K. Gopalan and N.P. Damodaran.
Guruvayur
began to attract the attention of all India. There were
certain untoward incidents during the early period of the
Satyagraha. They served to heighten the tension in the minds
of the people who were in sympathy with the movement. After
the movement had run its course for about ten months, Kelappan
entered on a fast before the temple on September, 21, 1932.
The fast electrified the atmosphere. On October 2, 1932
Kelappan broke his fast in response to Gandhiji's wishes.
There after a referendum was held among the Hindus to find
out their views on the question of temple entry. More than
77 percent of the Hindus expressed themselves in favour
of temple entry. The Guruvayur temple was thrown open to
Harijans only in 1946. Though the Satyagraha did not immediately
result in the opening of the Guruvayur temple to all Hindus,
the movement helped to create a strong public opinion in
the country in favour of temple entry and abolition of untouchablity.
Temple
Entry Proclamation
In
Travancore the movements for the mitigation of the severities
of caste, if not its total abolition, have been popular.
The teachings of Sree Narayana Guru gave a momentum to the
forces which were generated by the extension of western
education among the masses and the tolerant policy pursued
by the state in recognising the legitimate claims of the
backward communities.The promulgation of the Temple Entry
Proclamation was a reform of far-reaching importance, not
only to the teeming millions of Travancore but a momentous
act of emancipation and hope to the whole of India. The
Proclamation runs as follows:-"Profoundly convinced
of the truth and validity of our religion, believing that
it is based on divine guidance and on all-comprehending
toleration, knowing that in its practice it has through
out the centuries, adapted itself to the needs of changing
times, solicitous that none of our Hindu subjects should,
by reason of birth or caste of community, be denied the
consolations and the solace of the Hindu faith."'Avarnas',
to find out the extent of the demand for reforms, to ascertain
the attitude of the Savarna castes, to examine the question
in the light of the Hindu scriptures and formulate proposals
as to the lines on which the reform might be effected.The
committee expressed their considered opinion that a Parishad
of learned persons, well versed in the theory and practice
of Hinduism, should be summoned, and that the reform might
be effected by the ruler with their approval. They also
suggested certain methods by which the rigour of the custom
excluding the Avarnas from the temple might be softened.
But the Maharaja did not believe in half measures. With
an outlook which no Indian monarch had been able to entertain
for a couple of thousands of conservative years, His Highness
the Maharaja Sree Chitra Thirunal affixed the Sign Manual
to the momentous Proclamation. It was on the eve of the
Maharaja's birth day in 1112(1936 AD) that the edict was
promulgated. The Proclamation was received throughout India
with delight and admiration. It was welcomed by the whole
civilised world. To the Hindus it was matter of pride and
fresh hope. The repercussions of the Proclamation were so
great that the Christians and Muslims were so great that
the Christians and Muslims were equally warm in giving it
a hearty reception. Dr. C. P. Ramaswami Iyer referred to
the day of the Proclamation as a unique occasion in the
history of India and specially of Hinduism. Gandhiji expressed
the hope that "all other Hindu Princes will follow
the noble example set by this far-off ancient Hindu State."
The Prime Minister of Madras described the Proclamation
as the "greatest religious reform in India after the
time of Asoka". The Maharaja gave the biggest charity
that any ruler could give to his subjects in opening the
doors to every class and creed..
His
Highness the Maharaja had earlier in his reign commanded
the appointment of a committee to examine the question of
Temple Entry for the
