Ayyankali
Ayyankali was born on August 28, 1863, to Maala and Ayyan at Venganoor, which is now in Thiruvananthapuram district. The caste discrimination he faced as a child turned him into a leader of an anti-caste movement and who later fought for basic rights including access to public spaces and entry to schools.
Ayyankali in 1893 rode an ox-cart challenging the ‘ban’ on untouchables from accessing public roads by caste-Hindus. This is celebrated as one of the major achievements in the history of Dalit movements in Kerala. He, later, also led a rally to assert the rights of ‘untouchables’ at Balaramapuram. An ‘upper caste’ mob attacked them and a fight broke out. “The walk Ayyankali took came to be known as ‘walk for freedom’ and the consequent riots as ‘Chaliyar riots’,” wrote scholar and activist Anand Teltumbde in his book ‘Dalits: Past, present and future’.
Though Pulayars gained the right to access roads, temples and schools were still inaccessible. Ayyankali had a three-level solution for this. First, to ask the government for help, second to fight with upper caste landlords and third — to start own schools. All three were enabled which partially helped them to realise their dream.
Pulaya farmers, under the Leadership of Ayyankali, declared “If our kids are not allowed to enter your schools, your paddies will grow mere Weeds.” It is also considered as the first strike of the working class in Kerala, the state which gave birth to the first elected Communist government in the world.
On March 1, 1910, just 44 years before Kerala state was born, the Travancore government ordered that Pulaya children be admitted to ‘all schools which Ezhava (a numerically dominant caste in Kerala which currently comes in the OBC list) children have access’. Inspired by Sree Narayana Guru, a social reformer from Ezhava caste, Ayyankali started Sadhu Jana Paripalana Sangham (association for the protection of the poor) which later raised funds to start their own schools.
Despite the government ruling, the managements were not ready to admit Pulaya kids in schools. At Pullad in the current Pathanamthitta district, Ayyankali led another strike to enable the ruling. It is referred to as the Pullad riots.
The historical worker’s strike, which Ayyankali organised, saw success after an year. Though landlords tried to break the unity, nothing helped them in achieving that. ‘Ayyankali Sena’, the team of Ayyankali, ensured physical support to the protestors. Ayyankali himself organised ways for the Pulayars to sustain themselves during the strike through a deal with the fishermen community at Vizhinjam to get a share of their fish collection. Landlords had to accept demands for wage revision and access to roads and schools.
Pandita Ramabai was born in Mangalore District in 1858. Her father was a Chitpavan Brahman scholar, who taught her Sanskrit and refused to arrange her marriage. The family traveled from one pilgrimage site to another; her father supporting them by giving recitations of the Purāṇas. The famine of 1874 reduced the family to starvation. In the forest near Tirupathi, her father, mother, and elder sister died. She and her brother wandered all over India, mostly on foot, for the next six years, in an effort to attain to the forgiveness of sins. What they found was “insincerity and fraud”. But Ramabai and her brother were not deceived. “We knew we were sinners,” she confessed, “though we did not acknowledge it.” Still it was in those years that Ramabai became profoundly aware of the sufferings of Women. In Calcutta, her intellect and charisma while expounding the scriptures captivated the Sanskrit scholars of Bengal, who bestowed on her the title Pandita. However, Ramabai eventually became disillusioned with Hinduism-2/”>Hinduism.
In 1882, Ramabai moved to Pune where she founded Arya Mahila Samaj (Arya Women’s Society). The purpose of the society was to promote the cause of women’s Education and deliverance from the oppression of child marriage. When in 1882 a commission was appointed by Government of India to look into education, Ramabai gave evidence before it. In an address to Lord Ripon’s Education Commission, she declared with fervor, “In ninety-nine cases out of a hundred the educated men of this country are opposed to female education and the proper position of women. If they observe the slightest fault, they magnify the grain of mustard-seed into a mountain, and try to ruin the character of a woman.” She suggested that teachers be trained and women school inspectors be appointed. Further, she said that as the situation in India was that women’s conditions were such that women could only medically treat them, Indian women should be admitted to medical colleges. Ramabai’s evidence created a great sensation and reached Queen Victoria. It bore fruit later in starting of the Women’s Medical Movement by Lord Dufferin.
Ramabai went to Britain in 1883 to start medical training. During her stay she converted to Christianity. From Britain she traveled to the United States in 1886 to attend the graduation of the first female Indian doctor, Anandibai Joshi, staying for two years. During this time she also translated textbooks and gave lectures throughout the United States and Canada. She had also published one of her most important book, The High-Caste Hindu Woman. This was also the first book that she wrote in English. Ramabai dedicated this book to Dr. Joshi, The High-Caste Hindu Woman-to be specific a Brahmin woman which showed the darkest aspects of the life of Hindu women, including child brides and child widows, sought to expose the oppression of women in Hindu-dominated British India. In 1896, during a severe famine Ramabai toured the villages of Maharashtra with a caravan of bullock carts and rescued thousands of outcast children, child widows, orphans, and other destitute women and brought them to the shelter of Mukti and Sharada Sadan. A learned woman knowing seven languages, she also translated the Bible into her mother tongue—Marathi—from the original Hebrew and Greek.
She was given a scholarship to study medicine in England; when she arrived there, she found that her hearing was defective and so she could not participate in lectures. While in England, she wrote the feminist classic “The High Caste Hindu Woman”, a scathing attack on traditional practices including widowhood, polygamy and child marriage. She established the Mukti Mission in 1889 as a refuge for young widows who were abused by their families.
In Marathi, her native tongue, the word mukti means liberation. The Pandita Ramabai Mukti Mission is still active today, providing housing, education, vocational training, and medical Services, for many needy groups including widows, orphans, and the blind. Mukti Mission is located near the city of Pune (Poona) and enjoys support from several foreign countries including the United States and Australia. In 1919, the king of England conferred on her the Kaiser-i-Hind award, one of the highest Awards an Indian could receive during the period of the British Raj. Her contributions as a builder of modern India were recognized by the Government of India by issuing a commemorative postal stamp on 26th October 1989 in honour of her.
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Ayyankali was born into a Pulaya family in Cherthala, Travancore, in 1868. The Pulayas were considered to be one of the lowest castes in the Hindu caste system. They were denied education and EMPLOYMENT opportunities, and were forced to live in segregated areas.
Ayyankali’s father was a farmer, and Ayyankali himself worked as a farm laborer from a young age. However, he was determined to get an education, and he eventually managed to enroll in a school for the children of the oppressed castes. He was a brilliant student, and he quickly rose to the top of his class.
After completing his education, Ayyankali started a school for the children of the oppressed castes. He also started a movement to abolish the practice of untouchability. He was arrested and imprisoned several times for his activities, but he continued to fight for the rights of his people until his death.
Ayyankali’s work had a profound impact on the lives of the oppressed castes in Kerala. He helped to raise awareness of their plight and to bring about positive changes in their lives. He is considered to be one of the most important social reformers in the History of Kerala.
Ayyankali was awarded the Padma Bhushan, India’s third-highest civilian award, in 1992. He was also awarded the Kerala Sahitya Akademi Award for his autobiography, Jeevitha Samaram (The Struggle for Life).
Ayyankali died in 1941 at the age of 73. He was a true hero and a champion of the oppressed. His legacy will live on for generations to come.
Here are some additional details about Ayyankali’s life and work:
- Ayyankali was born into a poor family and had to work from a young age to support his family.
- He was a brilliant student and excelled in school.
- He was a devout Hindu and believed that all people were equal in the eyes of God.
- He was a strong advocate for the rights of the oppressed castes and fought tirelessly for their Equality.
- He was a charismatic leader and was able to unite the oppressed castes against their oppressors.
- He was a fearless campaigner and was not afraid to stand up to the authorities.
- He was a visionary leader and was able to see the potential of the oppressed castes.
- He was a true hero and his legacy will live on for generations to come.
Who was Ayyankali?
Ayyankali was a social reformer and freedom fighter who fought for the rights of the oppressed castes in India. He was born in 1863 in a Dalit family in Kerala. He was denied education and employment opportunities because of his caste. He started a school for Dalit children and fought for their rights. He also started a movement against untouchability. He was arrested several times for his activities, but he continued to fight for the rights of the oppressed. He died in 1941.
What are some of Ayyankali’s achievements?
Ayyankali was a great social reformer and freedom fighter. He fought for the rights of the oppressed castes in India. He started a school for Dalit children and fought for their rights. He also started a movement against untouchability. He was arrested several times for his activities, but he continued to fight for the rights of the oppressed. He is considered a hero by many people in India.
What are some of the challenges faced by the oppressed castes in India?
The oppressed castes in India face many challenges. They are often denied education and employment opportunities. They are also subjected to discrimination and violence. The government has taken some steps to improve the situation of the oppressed castes, but there is still a long way to go.
What can be done to help the oppressed castes in India?
There are many things that can be done to help the oppressed castes in India. The government can provide them with education and employment opportunities. It can also pass laws to protect them from discrimination and violence. Individuals can also help by educating themselves about the issue and speaking out against discrimination.
What is the caste system?
The caste system is a social hierarchy that divides people into different groups based on their birth. It is a system that has been in place in India for centuries. The caste system is based on the belief that some people are born superior to others. This belief is used to justify the discrimination and oppression of the lower castes.
What are the different castes in India?
The four main castes in India are Brahmins, Kshatriyas, Vaishyas, and Shudras. The Brahmins are the highest caste, followed by the Kshatriyas, Vaishyas, and Shudras. The Dalits are the lowest caste and are often referred to as “untouchables.”
How does the caste system affect people’s lives?
The caste system affects people’s lives in many ways. People from lower castes are often denied education and employment opportunities. They are also subjected to discrimination and violence. The caste system can have a devastating impact on people’s lives.
What is the history of the caste system?
The caste system is a very old system. It is believed to have originated in the Vedic period, which was around 1500-500 BCE. The caste system was originally based on occupation. People were divided into different groups based on the work they did. However, over time, the caste system became more rigid and based on birth.
What is the future of the caste system?
The caste system is a controversial issue in India. Some people believe that the caste system should be abolished, while others believe that it should be reformed. The government has taken some steps to improve the situation of the lower castes, but there is still a long way to go. It is difficult to say what the future of the caste system will be.
Here are some MCQs about the topics of caste discrimination, untouchability, and the Indian Constitution:
Which of the following is not a caste?
(A) Brahmin
(B) Kshatriya
(C) Vaishya
(D) Shudra
(E) DalitWhich of the following is not a form of untouchability?
(A) Social exclusion
(B) Economic exclusion
(C) Political exclusion
(D) Religious exclusion
(E) Educational exclusionWhich of the following is not a provision of the Indian Constitution that prohibits caste discrimination?
(A) ARTICLE 15
(B) Article 16
(C) Article 17
(D) Article 18
(E) Article 25Which of the following is not a right guaranteed to Dalits under the Indian Constitution?
(A) The right to equality
(B) The right to freedom
(C) The right against exploitation
(D) The right to freedom of religion
(E) The right to educationWhich of the following is not a duty of the State under the Indian Constitution with respect to Dalits?
(A) To promote their educational and economic interests
(B) To protect them from social injustice and all forms of exploitation
(C) To provide them with facilities for public employment
(D) To take steps to remove social, educational and economic backwardness among them
(E) To provide them with legal aidWhich of the following is not a reason for the persistence of caste discrimination in India?
(A) The caste system is deeply entrenched in Indian Society
(B) The caste system is legitimized by Hindu religious texts
(C) The caste system is reinforced by social and cultural norms
(D) The caste system is perpetuated by economic inequality
(E) The caste system is protected by the Indian ConstitutionWhich of the following is not a measure that has been taken to address the problem of caste discrimination in India?
(A) The enactment of laws against caste discrimination
(B) The establishment of special courts to deal with cases of caste discrimination
(C) The creation of special cells in the police to investigate cases of caste discrimination
(D) The launch of awareness campaigns against caste discrimination
(E) The provision of affirmative action for DalitsWhich of the following is not a challenge to the effective implementation of measures to address the problem of caste discrimination in India?
(A) The lack of political will
(B) The lack of Resources
(C) The lack of awareness
(D) The lack of cooperation from the community
(E) The lack of coordination between different government agenciesWhich of the following is not a way to promote social harmony and equality in India?
(A) Promoting education and awareness about caste discrimination
(B) Providing economic opportunities to all sections of society
(C) Enforcing laws against caste discrimination
(D) Creating a caste-neutral society
(E) Promoting inter-caste marriagesWhich of the following is not a goal of the Indian Constitution?
(A) To secure Justice, Liberty, equality and Fraternity for all citizens
(B) To promote the welfare of the people
(C) To protect the unity and Integrity of the nation
(D) To promote international peace and security
(E) To develop a secular and democratic society