H. Kantharaja
Former Chairman
Karnataka Backward Classes Commission
(The excerpts from the valedictory speech delivered at the
centenary of Self-Respect Movement held at Bengaluru on 28th
February 2026)
The Self-Respect Movement is a stepping stone to accomplish the priceless rights, viz., Liberty and Equality, which are an inalienable part of the evocative Preamble of the Constitution of India for the deprived. Without liberty and equality, a dignified life for the underprivileged people is a distant dream. These rights are not only fundamental rights but also a part of the basic structure of the Constitution. That means these constitutional rights cannot be waived.
These rights, which can also be recognized as human rights, were well realized years before the coming into force of the Constitution in the year 1950 by E. V. Ramaswamy, popularly known as Periyar (meaning ‘Noble’ in Kannada). Periyar E. V. R. was born on 17.09.1879 at Erode in Madras Prince. He courted jail in 1920 when he was actively involved in the Non Cooperation Movement of Mahatma Gandhi.
In the early days of public life, Periyar E.V.R. was with the Indian National Congress. He joined the All India National Congress Party in 1919, but the journey did not last long. Periyar E.V.R. quit the Congress Party in 1925, disgusted at the discriminative caste practices in the organization, and founded the Self- Respect Movement. The movement has now completed its journey of 100 years. After quitting Congress, he did not retire from public life but continued his mission by supporting the Justice Party, founded as long back as in 1916 by Dr. C. Natesa Mudaliar, Dr. T. M. Nair, and the like. As a result, Periyar E.V.R. was asked to lead the Justice Party in 1938 and became the elected leader of the Justice Party in the same year. He renamed his Self- Respect Movement ‘Dravidar Kazhagam’ in 1944. His aim, through Dravidar Kazhagam, was to end the caste system, abolish the superiority of all upper castes, rouse the self-respect of Shudras, and awaken the people towards rationalism. The foresightedness of Periyar E. V. R. clearly indicates his scientific approach to everything.
Asiriyar Dr.K. Veeramani addressing at the Centenary of Self-Respect Movement (conducted in
Karnataka, English and Tamil) held in Bengaluru on 28th February 2026.
Communal GOs and the First Constitutional Amendment
As we are all aware, India is a caste-oriented society. It may not be out of context to remind here that the Supreme Court also held: “there are numerous castes in the country, and to ignore their existence is to ignore the fact of life”, in the case of Periakuruppan vs. State of Tamil Nadu (1971). Because of caste discrimination, the Scheduled Castes, the Scheduled Tribes, and other backward classes are subjected to discrimination. In their deplorable conditions, along with the Self-Respect Movement, a valiant demand for communal representation was made, Periyar E.V.R. was in the forefront of the movement. He observed everything around. Earlier political reservations were made under the Government of India Act, 1919. The Justice Party Government formed in 1920 also issued the 1st Communal Government Order on 16.09.1921, extending the principle of distribution of appointments among various castes and communities in all departments.
One Mr. Eugene Irschik, commending the 1st Communal GO, states: “Its establishment was a direct result of the Justice Party actively and illustrates more than any other single element the importance of a Justice Party, not only for provincial affairs but also in terms of backward classes movement in India generally.” While writing in ‘Kudi Arasu’ on 13.04.1926, Periyar E.V.R. opined, “If communal representation had been awarded during the 150-year British rule, the vast majority of non- Brahmins would have progressed and prospered”. Periyar E.V.R. thereafter consistently argued that there would be no salvation to the underprivileged communities without social justice.
Further, he wrote in ‘Kudi Arasu’ on 16.12.1926 that those who condemn and criticise communal representation have not put forward any sensible arguments as to why they oppose it. They have not given any alternative proposal acceptable to all communities. They exhibit their insincerity in advocating socialism and betray their disinterestedness in solving the problem facing all communities. After a couple of Communal GOs, on 21.11.1947 a Communal GO was issued with an idea of providing education to secure jobs and rise up in life. This GO distributed 14 seats to be filled by the selection committee on caste classification in proportion shown here: Non- Brahmins (Hindu) – 6 seats, Backward Hindus – 2 seats, Brahmins – 2 seats, Adi Dravidar – 2 seats, Anglo Indians and Indian Christians – 1 seat, Muslim – 1 seat. In total – 14 seats.
It so happened that on 07.06.1950 Champakam Dorairajan challenged the 1947 Communal GO before the High Court of Judicature at Madras, praying not to enforce the same on the ground that it violates Articles 15(1) and 29(2) of the Constitution. The High Court allowed the petition on 27.07.1950 and uphold it. This decision led to big agitations across the country and boycott throughout the state by depressed classes, including minorities. Periyar E. V. R. took the lead in these agitations. Then, without loss of further time, the Madras High Court’s order was challenged before the Supreme Court.
The Government of Madras tried to defend the 1947 Communal GO under Article 46, which enjoins the State to make special provisions for the educational and economic interest of weaker sections of the people and protect them from social injustices and all forms of exploitation. But the Supreme Court rejected the stand taken by the State for the reason that the classification in the Communal GO was based on religion, race, and caste, which is forbidden under Article 29(2) of the Constitution, and held that the impugned Communal GO was invalid and void under Article 13. Finally, the appeal before the Supreme Court was dismissed on 09.04.1951. The Supreme Court decision was the root cause for the first landmark amendment to the Constitution by insertion of clause (4) of Article 15 in 1951 by way of the Constitution (First Amendment) Act, 1951, neutralizing the Court’s decisions. In view of Article 15(4), now determination of the backward classes will be valid when it is on the basis of caste being taken into account, overriding the operation of Article 29(2). In my view, this Amendment is essentially a recognition, in law, of the principles of the Self-Respect Movement.
It can also be said that it was the beginning of the effective implementation of reservational benefits to the Backward Classes of citizens (which includes SCs and STs) in consonance with the premise made under the Preamble and the principle of equality under Article 14 of the Constitution.
Subsequently, the Supreme Court has said, in Indra Sawhney’s case (1992), that caste could be one of the factors for identification and determination of backwardness. Thus, the main intention of clause (4) of Article 15 was to remedy inequalities of caste and communities and further bring Articles 15 and 29 of the Constitution in line with Article 16(4), which empowers the State to make special provisions for backward classes in matters of public employment. Without getting the opportunity to educate, how could anybody hope to get a job? was the main idea behind this 1st Constitutional Amendment. With this amendment, the Constitution of India stipulates reservation in education for the oppressed, based on social and educational backwardness.
Need to carry forward Self-Respect Movement
The Self-Respect Movement should be a universal phenomenon. It is concerned with all human beings universally, particularly those who have been subjected to suppression by denying their natural rights to lead a dignified life. Periyar E.V.R. founded the Self-Respect Movement in Tamil Nadu. He was an original thinker and the greatest social revolutionary of the 20th century. Self-Respect Movement means to me that it is a movement creating awareness amongst deprived classes of people to realise their rights and fight for equality in all walks of life – to become a rationalist, coming out from blind faith and superstitions once for all. This is what Periyar E.V.R. preached and practiced till his death on 24.12.1973 at the age of 94.
Indisputably, even after 77 years of the advent of our Constitution, there are millions of people who are deprived of their human rights and equal opportunities, importantly in the field of education and employment, besides health, drinking water, housing, and other problems. God and religion are strategically misused to keep gullible people confined in the darkness of ignorance, said Periyar E.V.R. Further, Periyar E.V.R. explained the objective of religion in his speech delivered on 4th February 1947 at Kilakrai town of today’s Ramanathapuram district, on the occasion of the birth anniversary of Prophet Muhammad as under: “why is religion inevitable for mankind? It is indispensable because it can make him a humanist in interactions with other people. It can make his character unblemished and conduct impeccable. Instead, if he remains self-centered and avaricious, dreaming of his own salvation and his own attainment of divine glory, I would call his religion a sign of insanity and a concept utterly malicious. Ignoring his responsibilities in this world as if life on earth is illusory, his religion is absolute idiocy. Because of this view of mine, I am being labelled as an anti-religion by religion fanatics. I am against the religions which make people ignoble. But I am always in favour of any religion which makes every man and woman truly righteous. I would always welcome a religion which makes a man honest, helpful, and a real humanist”, (The Modern Rationalist- January 2021, volume 46 number one).
The people of India are very well aware that when a 5- Judge constitutional bench (4:1) of the Supreme Court of India delivered its verdict on 28.09.2018 in Indian Young Lawyers Association vs. State of Kerala (Shabrimala Temple case), opening the doors of Shabrimala Temple to women of all ages, it provoked a range of reactions. There were protests across the country, believing that the Court had overlooked and even disrespected religious creed. Those who welcomed the verdict felt that it was transformative, outlining a vision that enlivened the Constitution. Review of the verdict is sought to overturn the earlier verdict and it is still pending for consideration before the Supreme Court. In India, religion has always been at the center stage.
In this background, the Self-Respect Movement even today is most relevant till social justice is achieved. The Self-Respect Movement is all about social reforms to achieve social justice and humanism by wiping out blind faith, superstition, ignorance, and complete misunderstanding of the true meaning of religion. This would make people realise what rationalism is and practice the same.
Dr. K. Veeramani is a lawyer and a multifaceted statesman following in the footprints of Periyar E. V. R. and his ideological heir. He was nominated as General Secretary of the movement by Periyar himself in 1960. He has been leading this movement to take it to a further leap without any compromise with its ideology. In any activities for advancement of social justice, no matter where it is, Dr. K. Veenamani is present. During my tenure as Chairman of the Karnataka Backward Classes Commission, Dr. K. Veenamani had come to Bengaluru on invitation as one of the guests to address on the topic: “Need for Rising Reservation Quota Beyond 50 Percent” at the National Seminar organized by the Karnataka Backward Classes Commission on 25.06.2016 at Ravindra Kalakshetra, Bengaluru. He gave a scintillating speech on the subject; I remain ever grateful to him.
Today, the centenary celebration is organised in Bengaluru under the leadership of Dr. K. Veeramani and it is indeed laudable. It is the duty and responsibility of everyone committed to social justice to carry forward the Self- Respect Movement all over the world and at all levels. The oppression that was practiced for centuries together cannot be allowed to continue. The motto of the Self-Respect Movement is social uplifting to achieve social justice, which is one of the prime objectives of our Constitution. There are several areas where social justice is denied. One crucial area is the judiciary, particularly with regard to representation of deprived classes in the High Courts and Supreme Court. It is a matter of great concern. As the eminent jurist late M. C. Chagla stated: “if sections of society are deprived of the benefits of law and are treated as 2nd class citizens, or if the law does not protect the liberty of the individual, then it would be meaningless to say that the rule of law prevails.”
Hence, in the specific context of our country, carrying forward the Self-Respect Movement is our dire need. The Movement, indubitably, will take society to a dynamic revolution of Justice, Liberty, and Equality.
“The Self-Respect Movement should be a universal phenomenon. It is concerned with all human beings universally, particularly those who have been subjected to suppression by denying their natural rights to lead a dignified life. Periyar E.V.R. founded the Self-Respect Movement in Tamil Nadu. He was an original thinker and the greatest social revolutionary of the 20th century.”
