Thanthai Periyar E.V. Ramasamy led the Vaikom struggle at a critical juncture, when the prominent leaders who had initiated the movement were arrested and imprisoned. Responding to appeals, Periyar immediately proceeded to Vaikom and mobilized people from surrounding regions. Under his leadership, the agitation transformed into a widespread mass movement, conducted entirely without violence.
The struggle aimed to secure the right of the so-called “untouchables” to walk on the roads surrounding the temple. Gradually, support from sections of the upper castes was also mobilized. Toward the conclusion of the struggle, Gandhi intervened and held discussions with the Namboodiri priests, who refused to concede. Subsequent talks with the Regent resulted in a compromise: access to the surrounding streets would be granted, but the demand for temple entry would not be raised immediately.
Throughout these negotiations, Gandhi consulted Periyar, recognizing his central role in the movement. Periyar, who had been imprisoned twice during the agitation—once under simple imprisonment and once under rigorous imprisonment—agreed to defer the temple-entry demand, though he maintained that it would inevitably arise in the future.
After nearly a year of sustained struggle, the streets were opened to all. Historically, this marked the first major human rights agitation in the princely state of Travancore under British India. The Vaikom movement ultimately paved the way for the Temple Entry Proclamation of 1939, which established
equality among devotees in places of worship.
The strategy, leadership, and success of the Vaikom struggle deeply inspired Babasaheb Dr. B.R. Ambedkar, as reflected in his editorial writings in Mook Nayak, the Marathi journal he edited. This influence is also noted by Dhananjay Keer in Life and Mission of Dr. B.R. Ambedkar. The Vaikom struggle took place during 1924–25.
Even before this, Periyar had expressed dissent within the Congress Party regarding proportional representation for all communities. However, due to the dominance of Brahmin leadership—and the support they received even from some non-Brahmin leaders—his efforts were unsuccessful. Concluding that the Congress would not serve the cause he stood for, Periyar resigned in November 1925 at the Kancheepuram Conference, following the rejection of his resolution on proportional representation.
Subsequently, he founded the Self-Respect League, which later evolved into a powerful mass movement. In 1929, the First Provincial Self-Respect Conference was held at Chingleput, attended by the Justice Party’s First Minister and cabinet members, along with large numbers of people from marginalized and oppressed communities seeking social transformation. The conference made a profound impact from its very inception.
Its message spread across the country, awakening people to the realization that the denial of self-respect was a fundamental cause of the oppression of the toiling masses. Inspired by this, Self-Respect Conferences began to be organized in various regions. During this period, Periyar and Dr. Ambedkar became familiar with each other’s work and shared common goals, although they had not yet met in person.
The Second Provincial Self-Respect Conference was planned at Erode in 1930, Periyar’s birthplace, and Dr. Ambedkar was invited to preside. Although he expressed willingness, prior commitments prevented his attendance. Instead, he deputed M.R. Jayakar, who presided over the conference.
Self-Respect Conferences soon spread to other states as well. In Maharashtra, a conference was held at Nasik on 26 May 1929, with Dr.B.R.Ambedkar serving as President.
Later, in 1936, Ambedkar’s seminal work Annihilation of Caste—originally prepared as an undelivered speech—was first translated into Tamil and published by Periyar. The two leaders shared a deep mutual understanding of their roles in public life and the necessity of joint struggle. They maintained regular contact, exchanging views on pressing social issues.
During periods of intense opposition against Ambedkar, he often acknowledged that one of his strongest sources of support came from Periyar. Notably, when the Poona Pact was about to be signed, Periyar, who was then touring Europe, sent a telegram urging Ambedkar not to accept an agreement that would compromise the self-respect and political rights of the oppressed classes.
The following section presents a news report on the Self-Respect Conference held at Nasik under the presidency of Dr. Ambedkar, originally published in Revolt, the English weekly founded by Periyar. Periyar also sent a telegram conveying his greetings and best wishes for the success of the conference.
Now the news coverage is as under:
The first session of the Maharashtra Self-respect Conference was held under the auspices of the Samaj Samata Sangh, (Social Equality League), at Chitegain on Sunday the 26th May 1929. The President elect Dr.B.B.Ambedkar, M.A., Ph.D. Bar-at-law with distinguished guests arrived at Khairwadi Station on Sunday morning. He was accorded a grand reception and was taken in a procession to the village where the Conference met. The Conference was attended by over five thousand people including ladies. Most of the gathering belonged to the depressed classes who have been roused of late to their sense of degradation through the efforts of their undoubtable leader Dr.Ambedkar who hails from their class. The Conference began its proceedings at 1.30 p.m., in a specially erected pandal. Amongst those who attended and addressed the Conference were Prof. Sabnis of Nasik College. Mr. D.V. Naik, Editor, ‘Samata’, M.B.Deshmukh, M.A., S.T.C., R.D. Kowli, B.A., D.V. Pradhan, S.S.Gupte, B.Sc., B.R. Kadrekar, B.V. Pradhan B.A., L.L.B., Mr.B.K. Gaikwad, N.T. Jadhav, Mr.Bankhambe, a leading contractor of the Nasik District, T.B. Kale, Dani.
Particular classes have to use ornaments of particular metal, a practice sanctioned by religion and suggesting the idea of inequality. He quoted the examples where the depressed classes were compelled to use the ornaments of base metals even though they could afford those of gold or silver while in some cases they were subjected to brutalities simply for the disobedience of this so-called rule dictated by the Smritis of the type of Manu:
The whole of the proceedings was marked with great enthusiasm. Mr.Rokade, the Chairman of the Reception Committee could not make his speech owing to illness. Dr.Ambedkar after being proposed to the Chair spoke ex-tempore for over an hour. It was listened to with rapt attention. He referred in the beginning to the idea of superiority and inferiority that has taken deep root into the Hindu society, and which has killed Self-respect and sapped vitality, the two essential things of leading a life worth the name. This was particularly so in case of the depressed and backward classes. The very names of the members of these classes he added, make a vile suggestion that they were a mean and contemptible sort of people. Particular classes have to use ornaments of particular metal, a practice sanctioned by religion and suggesting the idea of inequality. He quoted the examples where the depressed classes were compelled to use the ornaments of base metals even though they could afford those of gold or silver while in some cases they were subjected to brutalities simply for the disobedience of this so-called rule dictated by the Smritis of the type of Manu: Depressed classes particularly suffered from great disabilities and were treated worse than human beings. The British Government which as a matter of fact should not have recognised the scandalous system of caste in regard to services had to do it even against their declared policy owing to a strong public opinion in favour of this inhuman system. The depressed classes were kept out of public services and were deprived of their just and equitable claim with the result that they have to lead a most degrading and humiliating life. The only remedy to take out this great mass of humanity from the quagmire of slavery – political, social, economical in imbibing the spirit of self-respect and asserting boldly one’s rights. He ridiculed the idea of that status of equality could be achieved through mere education, a superstition that haunts many a brain. For he said, that though education might do much to mitigate the hardships and sufferings of the downtrodden, yet it would not raise them in social scale by even a whit and would not solve the problem of their social slavery and economic serfdom. He pointed out his own case. Though he had attained the highest academical qualification with all humiliation he had to admit that he was no Better than an ordinary “untouchable.” Their only remedy lay therefore in destroying the tyrannical system of castes and Varnashram which has wrought their down all and destruction and has killed their self-respect.
At the conclusion of his speech, messages expressing success to the Conference were read. Notable among them was a letter and telegram from Mr.E.V. Ramaswami, the renowned leader of the Self-respect movement in Southern India. The resolutions that were passed, demanded the abolition of early marriages, caste system, priesthood and urging the legislator to bring a bill to proscribe religious books like Manusmriti and Puranas, to stop all state grants to the temples etc. and to utilise it in furtherance of education and uplift of the suppressed classes. The conference came to a close at 9 p.m. The Scout Troop which numbered 150 of the depressed classes kept most excellent order throughout the Conference.
Source: Revolt – 23rd July 1929
