The history of Tamil Nadu predates both Buddhism and Christianity. Ancient Tamil literary works, such as Tholkappiam and other Sangam literature, provide substantial evidence that Tamil Nadu’s civilization is older than that of the Indian subcontinent. This suggests that the first known civilized settlement could have been in Tamil Nadu. No other region has yet discovered archaeological evidence as old as 2,500 years. The recent excavations at Keeladi further support this claim. One of the most significant findings at Keeladi is that the people of that era were literate. Furthermore, there was no evidence of organized religion, indicating that the society was casteless.
Tamils have historically cherished their language and cultivated a unique way of life through literature. Thirukkural, a Tamil literary masterpiece, dates back approximately 2,000 years, making it roughly contemporary with the birth and life of Jesus Christ, though Christianity had not yet fully emerged as a religion at that time. Thirukkural provides profound insights into ethics, virtues, and human values, offering a complete framework for life without aligning with any particular religion. This universality has made it a valuable contribution of Tamil culture to humanity.
Additionally, Tamil society historically upheld gender equality in education. Women were educated on par with men, and several female poets, such as Kakkai Padiniyar, Venni Kuyathiyar, and Avvaiyar, were prominent contributors to Sangam literature.
The influence of Prince Siddhartha—later known as Buddha—was significant in Tamil Nadu. As a rationalist and philosopher, he challenged Brahminical dominance, and his teachings gained acceptance among Tamils. Similarly, Jainism was also embraced in Tamil society. However, over time, both Buddhism and Jainism faced systematic suppression by Hinduism, which led to the destruction of their temples and the appropriation of their wealth.
The three great Tamil dynasties—Chera, Chola, and Pandya—eventually aligned with Shaivism and Vaishnavism under Brahminical influence. Consequently, Tamil literature began to reflect religious themes, and for over 1,500 years, Bhakti literature dominated Tamil literary traditions. This period also saw the infiltration of caste-based ideologies, leading to social divisions. The caste system took root in Tamil society, resulting in internal conflicts and oppression. Women were confined to domestic roles, education was denied to certain groups, and oppressive laws, such as those based on Manusmriti, became influential.
Over time, power in government positions became concentrated among specific communities based on caste hierarchies, largely benefiting the Brahmin elite. The marginalized communities were denied opportunities for social and economic mobility until the emergence of Periyar E.V. Ramasamy, a social reformer born 140 years ago, who played a pivotal role in challenging caste-based discrimination.
Before Periyar, various movements sought to challenge Brahminical dominance, but they remained tied to religious frameworks. Notable figures such as Ayothidasar, Vaikundar, and Vallalar dedicated their lives to establishing social justice through different approaches. Ayothidasar was the first leader to employ the Dravidian identity as a means of opposing Brahminical hegemony.
The arrival of the British in India inadvertently provided a degree of relief to oppressed communities. Despite resistance from the Brahmin elite, the British administration offered employment opportunities to marginalized groups. Additionally, they rediscovered and published several Tamil literary works that had been neglected for centuries. While the British promoted Christianity, they also facilitated education and employment for socially disadvantaged communities.
The early 20th century marked a turning point in the Dravidian movement. The formation of the Justice Party was a significant milestone in the struggle for social justice. Founded by leaders from different Dravidian-speaking regions—Dr. T. Madhavan Nair from Kerala, Sir Pitti Thiyagarayar from Andhra, and Dr. Natesan from Tamil Nadu—the party initially operated under the name “South Indian Liberal Federation.” It later adopted the name “Justice Party,” inspired by its official magazine Justice.
The Justice Party produced numerous social justice leaders, including King Panagal, King Poppili, and Paneerselvam. It won political power in 1924 and became the first party in India to introduce a midday meal scheme for schoolchildren. It was also the first political entity in the country to grant voting rights to women.
During the same period, Periyar was actively involved in the Indian National Congress and participated in the Vaikom Satyagraha, advocating for temple entry rights for oppressed communities. However, he left the Congress in 1925 due to the dominance of Brahmins within the party. In 1929, he established the Self-Respect Movement, which sought to dismantle caste-based discrimination and promote rationalist thought.
In 1939, Periyar took over the Justice Party and rebranded it as Dravidar Kazhagam (DK). He deliberately kept the party away from electoral politics, focusing instead on social reform. The impact of Periyar and the Dravidian movement reshaped Tamil Nadu’s socio-political landscape, and the legacy of these reforms continues to influence Tamil society today.
Written by Kathir RS On 1/2/24
Restructured on 12/2/24
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