Alla Rakha
Tabla Solo of Zakhir Hussain (Video)
Qureshi Alla Rakha Khan popularly known as Alla Rakha was an Indian tabla player. He was a frequent accompanist of Ravi Shankar. Wikipedia
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സൗജന്യ യൂണിഫോം വിതരണം
സൗജന്യ യൂണിഫോം വിതരണം നടത്തി 2013 -14 വർഷത്തെ യൂണിഫോം വിതരണ ഉദ്ഘാടനം ഇന്ന് രാവിലെ SMC ചെയർമാൻ ശ്രീ.കെ.സി.ബിലു നിർവഹിച്ചു .
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Bharat Rathna.Dr.B.R. Ambedkar
Bharat Rathna.Dr.B.R. Ambedkar
| Bhimrao Ramji Ambedkar | |
|---|---|
![Ambedkar as a young man[1]](http://en.wikipedia.org/wiki/File:Dr._Babasaheb_Ambedkar.JPG) |
|
| Chairman of the Constitution Drafting Committee | |
| In office 29 August 1947 – 24 January 1950 |
|
| 1st Minister of Law and Justice | |
| In office 15 August 1947 – September 1951 |
|
| President | Rajendra Prasad |
| Prime Minister | Jawaharlal Nehru |
| Preceded by | Position established |
| Labour Member, Viceroy's Executive Council | |
| In office 1942–1946 |
|
| Preceded by | Feroz Khan Noon |
| Succeeded by | Position abolished |
| Personal details | |
| Born | 14 April 1891 Mhow, Central Provinces, India (now in Madhya Pradesh) |
| Died | 6 December 1956 (aged 65) Delhi, India |
| Nationality | Indian |
| Spouse(s) | Ramabai (m. 1906)[2] Savita Ambedkar (m. 1948)[3] |
| Alma mater | University of Mumbai Columbia University University of London London School of Economics |
| Religion | Buddhism |
| Signature |  |
| Military service | |
| Awards | Bharat Ratna |
Born into a poor Mahar family, Ambedkar campaigned against social discrimination, the Indian caste system. He converted to Buddhism and is also credited with providing a spark for the conversion of hundreds of thousands of lower caste members to Buddhism. Ambedkar was posthumously awarded the Bharat Ratna, India's highest civilian award, in 1990.[4] Eventually earning a law degree and doctorates for his study and research in law, economics and political science from Columbia University and the London School of Economics, Ambedkar gained a reputation as a scholar and practiced law for a few years, later campaigning by publishing journals advocating political rights and social freedom for India's untouchables.
He is regarded as a Bodhisattva by some Indian Buddhists, though he never claimed it himself.[5]
Contents
- 1 Early life and education
- 2 Higher education
- 3 Opposition to untouchability
- 4 Protests
- 5 Poona Pact
- 6 Political career
- 7 Role in drafting India's Constitution
- 8 Role in the formation of Reserve Bank of India
- 9 Role in economic planning
- 10 Opposition to Article 370 in the Indian Constitution
- 11 Second marriage
- 12 Conversion to Buddhism
- 13 Death
- 14 Legacy
- 15 In popular culture
- 16 Writings and speeches
- 17 See also
- 18 References
- 19 Further reading
Early life and education
Ambedkar was born in the town and military cantonment of Mhow in the Central Provinces (now in Madhya Pradesh).[6] He was the 14th and last child of Ramji Maloji Sakpal and Bhimabai.[7] His family was of Marathi background from the town of Ambavade (Mandangad taluka) in Ratnagiri district of modern-day Maharashtra. They belonged to the Mahar caste, who were treated as untouchables and subjected to socio-economic discrimination.[8] Ambedkar's ancestors had long been in the employment of the army of the British East India Company, and his father served in the Indian Army at the Mhow cantonment.[9]Belonging to the Kabir Panth, Ramji Sakpal encouraged his children to read the Hindu classics. He used his position in the army to lobby for his children to study at the government school, as they faced resistance owing to their caste. Although able to attend school, Ambedkar and other untouchable children were segregated and given little attention or assistance by the teachers. They were not allowed to sit inside the class. Even if they needed to drink water, someone from a higher caste would have to pour that water from a height as they were not allowed to touch either the water or the vessel that contained it. This task was usually performed for the young Ambedkar by the school peon, and if the peon was not available then he had to go without water, Ambedkar states this situation as "No peon, No Water".[10] He was required to sit on a gunny sack which he had to take home with him.[11]
Ramji Sakpal retired in 1894 and the family moved to Satara two years later. Shortly after their move, Ambedkar's mother died. The children were cared for by their paternal aunt, and lived in difficult circumstances. Three sons – Balaram, Anandrao and Bhimrao – and two daughters – Manjula and Tulasa – of the Ambedkars would go on to survive them. Of his brothers and sisters, only Ambedkar succeeded in passing his examinations and graduating to a high school. His original surname Ambavadekar comes from his native village 'Ambavade' in Ratnagiri District.[12] His Brahmin teacher, Mahadev Ambedkar, who was fond of him, changed his surname from 'Ambavadekar' to his own surname 'Ambedkar' in school records.[12]
Higher education
In 1907, he passed his matriculation examination and in the following year he entered Elphinstone College, which was affiliated to the University of Bombay, becoming the first from his untouchable community to do so. This success provoked celebrations in his community and after a public ceremony he was presented with a biography of the Buddha by Dada Keluskar, the author and a family friend.[2] By 1912, he obtained his degree in economics and political science from Bombay University, and prepared to take up employment with the Baroda state government. His wife, by then 15 years old, had just moved his young family and started work, when he had to quickly return to Mumbai to see his ailing father, who died on 2 February 1913.[13]
In 1913, he moved to the United States. He had been awarded a Baroda State Scholarship of £11.50 (Sterling) per month for three years under a scheme established by the Gaekwar of Baroda that was designed to provide opportunities for postgraduate education at Columbia University in New York City. Soon after arriving there he settled in rooms at Livingston Hall with Naval Bhathena, a Parsi who was to be a lifelong friend. He passed his M.A. exam in June 1915, majoring in Economics, with Sociology, History, Philosophy and Anthropology as other subjects of study; he presented a thesis, Ancient Indian Commerce. In 1916 he completed his second thesis, National Dividend of India-A Historic and Analytical Study for another M.A. and finally he received his PhD in Economics in 1917 for his third thesis, after he left for London. On 9 May, he read his paper Castes in India: Their Mechanism, Genesis and Development before a seminar conducted by the anthropologist Alexander Goldenweiser. In October 1916 he enrolled for the Bar course at Gray's Inn, and also at the same time enrolled at the London School of Economics where he started work on a doctoral thesis. But in June 1917 he was obliged to go back to India as the term of his scholarship from Baroda ended. However, he was given permission to return to submit his thesis within four years. His thesis was on the "Indian Rupee." Ambedkar came back to London at the first opportunity and completed his studies. At the London School of Economics he took a Master's degree in 1921 and in 1923 he took his D.Sc.in Economics, and the same year he was called to the Bar by Gray's Inn. His third and fourth Doctorates (Ll.D, Columbia, 1952 and Ll.D., Osmania, 1953) were conferred honoris causa.
Incidentally, in his journey (1917) he travelled separately from his collection of books, which were lost when the ship on which they were dispatched was torpedoed and sunk by a German submarine.[13]
Opposition to untouchability
Ambedkar had been invited to testify before the Southborough Committee, which was preparing the Government of India Act 1919. At this hearing, Ambedkar argued for creating separate electorates and reservations for untouchables and other religious communities.[16] In 1920, he began the publication of the weekly Mooknayak (Leader of the Silent) in Mumbai with the help of Shahu II (1874–1922), Maharaja of Kolhapur.[17]
Ambedkar went on to work as a legal professional. In 1926 he successfully defended three non-Brahmin leaders who had accused the Brahmin community of ruining India and were then subsequently sued for libel. Dhananjay Keer notes that "The victory was resounding, both socially and individually, for the clients and the Doctor".[18]
Protests
While practicing law in the Bombay High Court, he tried to uplift the untouchables in order to educate them. His first organised attempt to achieve this was the Bahishkrit Hitakarini Sabha, which was intended to promote education and socio-economic improvement, as well as the welfare of "outcastes", at the time referred to as depressed classes.[19] For the protection of Dalit rights he started many periodicals like Mook Nayak, Bahishkrit Bharat, and Equality Janta.[20]He was appointed to the Bombay Presidency Committee to work with the all-European Simon Commission in 1925.[21] This commission had sparked great protests across India, and while its report was ignored by most Indians, Ambedkar himself wrote a separate set of recommendations for the future Constitution of India.[22]
By 1927 Ambedkar decided to launch active movements against untouchability. He began with public movements and marches to open up and share public drinking water resources. He also began a struggle for the right to enter Hindu temples. He led a satyagraha in Mahad to fight for the right of the untouchable community to draw water from the main water tank of the town.[23]
In 1930, Ambedkar launched Kalaram Temple movement. This was a non-violent movement for which he was preparing for three months. About 15000 volunteers assembled at Kalaram Temple satygraha making one of the greatest processions of Nashik. The procession was headed by a military band, a batch of scouts, women and men walked in discipline, order and determination to see the god for the first time. When they reached to gate, the gates were closed by brahmin authorities. This movement was for human dignity and self-respect.[24]
Poona Pact
Due to Ambedkar's prominence and popular support amongst untouchable community, he was invited to attend the Second Round Table Conference in London in 1932.[25] Gandhi fiercely opposed a separate electorate for untouchables, saying he feared that such an arrangement would split Bhramins and Dalits, dividing the Hindu community into two groups.[25]In 1932, when the British had agreed with Ambedkar and announced a Communal Award of a separate electorate, Gandhi protested by fasting while imprisoned in the Yerwada Central Jail of Poona. The fast provoked huge civil unrest across India and orthodox Hindu leaders, Congress politicians and activists such as Madan Mohan Malaviya and Palwankar Baloo organised joint meetings with Ambedkar and his supporters at Yerwada. Fearing a communal reprisal and genocidal acts against untouchables, Ambedkar was forced into agreeing with Gandhi.[26] This agreement, which saw Gandhi end his fast and Ambedkar drop his demand for a separate electorate, was called the Poona Pact. Instead, a certain number of seats were reserved specifically for untouchables (who in the agreement were called the "Depressed Class").[27]
Political career
In 1935, Ambedkar was appointed principal of the Government Law College, Mumbai, a position he held for two years. Settling in Mumbai, Ambedkar oversaw the construction of a house, and stocked his personal library with more than 50,000 books.[28] His wife Ramabai died after a long illness in the same year. It had been her long-standing wish to go on a pilgrimage to Pandharpur, but Ambedkar had refused to let her go, telling her that he would create a new Pandharpur for her instead of Hinduism's Pandharpur which treated them as untouchables. Speaking at the Yeola Conversion Conference on 13 October in Nasik, Ambedkar announced his intention to convert to a different religion and exhorted his followers to leave Hinduism.[28] He would repeat his message at numerous public meetings across India.In 1936, Ambedkar founded the Independent Labour Party, which contested in the 1937 Bombay election to the Central Legislative Assembly for the 13 reserved and 4 general seats and securing 11 and 3 seats respectively.[29]
Ambedkar published his book Annihilation of Caste in the same year. It strongly criticised Hindu orthodox religious leaders, the caste system in general[30] and included "a rebuke of Gandhi" on the subject.[31]
Ambedkar served on the Defence Advisory Committee[32] and the Viceroy's Executive Council as minister for labour.[32]
In his work Who Were the Shudras?, Ambedkar attempted to explain the formation of Untouchables. He saw the Shudras and Ati Shudras who form the lowest caste in the ritual hierarchy of the caste system, as being separate from Untouchables. Ambedkar oversaw the transformation of his political party into the Scheduled Castes Federation, although it performed poorly in the elections held in 1946 for the Constituent Assembly of India.
Ambedkar was also critical of Islam and its practices in South Asia. While justifying the Partition of India, he condemned the practice of child marriage, as well as the mistreatment of women, in Muslim society.
No words can adequately express the great and many evils of polygamy and concubinage, and especially as a source of misery to a Muslim woman. Take the caste system. Everybody infers that Islam must be free from slavery and caste. [...] [While slavery existed], much of its support was derived from Islam and Islamic countries. While the prescriptions by the Prophet regarding the just and humane treatment of slaves contained in the Koran are praiseworthy, there is nothing whatever in Islam that lends support to the abolition of this curse. But if slavery has gone, caste among Musalmans [Muslims] has remained.[33]
Role in drafting India's Constitution
Granville Austin has described the Indian Constitution drafted by Ambedkar as 'first and foremost a social document'. ... 'The majority of India's constitutional provisions are either directly arrived at furthering the aim of social revolution or attempt to foster this revolution by establishing conditions necessary for its achievement.'[35]
The text prepared by Ambedkar provided constitutional guarantees and protections for a wide range of civil liberties for individual citizens, including freedom of religion, the abolition of untouchability and the outlawing of all forms of discrimination. Ambedkar argued for extensive economic and social rights for women, and also won the Assembly's support for introducing a system of reservations of jobs in the civil services, schools and colleges for members of scheduled castes and scheduled tribes and Other Backward Class, a system akin to affirmative action.[36] India's lawmakers hoped to eradicate the socio-economic inequalities and lack of opportunities for India's depressed classes through these measures.[37] The Constitution was adopted on 26 November 1949 by the Constituent Assembly.[38]
Ambedkar resigned from the cabinet in 1951 following the stalling in parliament of his draft of the Hindu Code Bill, which sought to expound gender equality in the laws of inheritance and marriage.[39] Ambedkar independently contested an election in 1952 to the lower house of parliament, the Lok Sabha, but was defeated.[40] He was appointed to the upper house, of parliament, the Rajya Sabha in March 1952 and would remain as member till death.[41]
Role in the formation of Reserve Bank of India
Ambedkar was an economist by training and until 1921 his career was as a professional economist. It was after that time that he became a political leader. He wrote three scholarly books on economics:- Administration and Finance of the East India Company,
- The Evolution of Provincial Finance in British India, and
- The Problem of the Rupee: Its Origin and Its Solution[42][43][44]
Role in economic planning
Ambedkar was the first Indian to pursue Economics doctorate degree abroad.[47] According to him the industrialization and agricultural industry growth could enhance the economy of the nation.[48] He stressed on money investment in the agricultural industry as the primary industry of India.[49] Accoding to Sharad Pawar, Union agriculture minister, Ambedkar’s vision benefited the government in accomplishing the food security goal.[50] He supported economic and social development of the society for nations progress. He also emphasised on education, public hygiene, community health, residential facilities as the basic amenities.[48] His DSc thesis "The problems of Ruppee, its origin and solution (1923)" reveals the factors responsible for Rupee fall.[49] He proved the importance of price stability than exchange stability. He analysed the silver and gold rate exchange and its effect on Indian economy. He found out the reasons for the failure of British Indian economy’s public treasury.[49] He found the loss made by British rule on Indian development.[51]He is creditworthy to establish Finance Commission of India. He did not support the income tax policy for the lower income group community. He contributed in Land Revenue Tax and excise duty policies to stabilize Indian economy.[49] He played an important role in the land reform and the state economic development.[52] According to him Hindu caste system, divided labours, was one of the hurdles for the economic progress. He emphasised on free economy with stable rupee which India has adopted recently.[49] He advocated the birth control rate to develop the Indian economy. This policy has been adopted by Indian government as national policy for family planning. He emphasised on equal rights to women for economic development.[49] He laid the foundation of industrial relations after Indian independence.[52]
Opposition to Article 370 in the Indian Constitution
Ambedkar was against Article 370 in the Constitution, which gives a special status to the State of Jammu and Kashmir, and it was put against his wishes. Balraj Madhok reportedly said, Ambedkar had clearly told Sk. Abdullah: "You wish India should protect your borders, she should build roads in your area, she should supply you food grains, and Kashmir should get equal status as India. But Government of India should have only limited powers and Indian people should have no rights in Kashmir. To give consent to this proposal, would be a treacherous thing against the interests of India and I, as the Law Minister of India, will never do it." Then Sk. Abdullah went to Nehru, who directed him to Gopal Swami Ayyangar, who approached Sardar Patel asking him to do something as it was a matter of prestige of Nehru, who has promised Sk. Abdullah accordingly. Patel got it passed when Nehru was on foreign tour. On the day this article came up for discussion, Ambedkar did not reply to questions on it though he did participate on other articles. All arguments were done by Krishna Swami Ayyangar.[53][54][55]Second marriage
After the completion of the drafting of India's constitution, Ambedkar went to Bombay for treatment. He was suffering from lack of sleep, had neurotic pain in his legs and was taking both insulin and homeopathic medicines. There he met Dr. Sharada Kabir, a Saraswat Brahmin, whom he married on 15 April 1948, at his home in New Delhi. Doctors recommended that he needed a companion who was both a good cook and a possessor of medical knowledge and could thus take care of him.[56] She adopted the name Savita Ambedkar and took care of him for the rest of his life.[3]Conversion to Buddhism
He studied Buddhism all his life, and around 1950, he turned his attention fully to Buddhism and travelled to Ceylon (now Sri Lanka) to attend a meeting of the World Fellowship of Buddhists.[58] While dedicating a new Buddhist vihara near Pune, Ambedkar announced that he was writing a book on Buddhism, and that as soon as it was finished, he planned to make a formal conversion to Buddhism.[59] Ambedkar twice visited Burma in 1954; the second time in order to attend the third conference of the World Fellowship of Buddhists in Rangoon.[60] In 1955, he founded the Bharatiya Bauddha Mahasabha, or the Buddhist Society of India.[61] He completed his final work, The Buddha and His Dhamma, in 1956. It was published posthumously.[61]
After meetings with the Sri Lankan Buddhist monk Hammalawa Saddhatissa,[62] Ambedkar organised a formal public ceremony for himself and his supporters in Nagpur on 14 October 1956. Accepting the Three Refuges and Five Precepts from a Buddhist monk in the traditional manner, Ambedkar completed his own conversion, along with his wife. He then proceeded to convert some 500,000 of his supporters who were gathered around him.[59] He prescribed the 22 Vows for these converts, after the Three Jewels and Five Precepts. He then traveled to Kathmandu in Nepal to attend the Fourth World Buddhist Conference.[60] His work on The Buddha or Karl Marx and "Revolution and counter-revolution in ancient India" remained incomplete.[63]
Death
A Buddhist cremation[64] was organised for him at Dadar Chowpatty beach on 7 December,[65] attended by half a million sorrowing people.[66] A conversion program was supposed to be organised on 16 December 1956.[67] So, those who had attended the cremation were also converted to Buddhism at the same place.[67]
Ambedkar was survived by his second wife, who died in 2003.[68] and his son Yashwant (known as Bhaiyasaheb Ambedkar).[69] Ambedkar's grandson, Ambedkar Prakash Yashwant, is the chief-adviser of the Buddhist Society of India,[70] leads the Bharipa Bahujan Mahasangh[71] and has served in both houses of the Indian Parliament.[71]
A number of unfinished typescripts and handwritten drafts were found among Ambedkar's notes and papers and gradually made available. Among these were Waiting for a Visa, which probably dates from 1935–36 and is an autobiographical work, and the Untouchables, or the Children of India's Ghetto, which refers to the census of 1951.[59]
A memorial for Ambedkar was established in his Delhi house at 26 Alipur Road. His birthdate is celebrated as a public holiday known as Ambedkar Jayanti or Bhim Jayanti. He was posthumously awarded India's highest civilian honour, the Bharat Ratna, in 1990.[72]
On the anniversary of his birth and death, and on Dhamma Chakra Pravartan Din (14 October) at Nagpur, at least half a million people gather to pay homage to him at his memorial in Mumbai.[73] Thousands of bookshops are set up, and books are sold. His message to his followers was "Educate!,Organize!,Agitate!".[74]
Saturday, April 12, 2014
Ayyankali
| Ayyankali | |
|---|---|
 |
|
| Born | 1863 Venganoor, Trivandrum, Travancore, British India |
| Died | 1941 Madras Presidency, British India |
| Occupation | Dalit leader |
History
Ayyankali was born in 1863 in Venganoor, Trivandrum, Travancore. He was one of seven children born to a Pulaya (Cheramar) family. He was illiterate like other Dalits at that time. Dalits were not allowed to walk along public roads. The Dalit women were not allowed to cover their breasts in public places. Ayyankali organized Dalits and fought against these discriminations. Ayyavu Swami a saint and scholar who was teaching the meaninglessness of caste whom Ayyankali loved and respected as his teacher was a major inspiration for him to fight against all social discriminations.He was in the forefront of movements against "Manusmrithi" colour system and casteism. He passed through the public roads of Venganoor on a bullock cart banned for the Dalits. Ayyankali led the movement and defeated them. Ayyankali demanded right for Dalit children to study in school. He started a school to teach Dalit children at Venganoor. He called for boycotting agricultural work raising certain demands. His demands included (a) stoppage of the practice of not giving tea in tea shops to Dalits who were given tea till then in coconut shells; (b) right to education for Dalit children; (c) resting time for workers during work hours; and (d) replacement of the system of wages in-kind by payment of cash.He was the first labor leader from India.
The significance of Ayyankali lies in the fact that he could spearhead a struggle for human rights of the untouchables raising demands which find expressions in international human rights documents well before their adoption. He pioneered a movement for democratizing public places and asserting the rights of workers even before the formation of any workers organisation in Kerala. The most amazing part of it is that he did all this in spite of his illiteracy. No wonder that Ayyankali was later nominated to the assembly of Travancore, namely, Sri Moolam Legislative Assembly in 1910 by the then rulers in recognition of his leadership ability. In his efforts Ayyankali also received the support of his great contemporary Sree Narayana Guru and other social reformers. By 1900, Dalits were given the freedom to walk on public roads, and, by 1914, Dalit children were allowed to join schools. Dalit women were allowed to cover their nakedness in public through his efforts.[1]
He was such a dynamic person that he could gather support for his cause even from the members of the upper caste community as well as some prominent landlords who were members of Praja Sabha.
Elders of the Pulaya community in Kuttanadu still cherish the memory of ”the Panthi Bhojanam” organized by a prominent landlord and the then-member of Praja Sabha from Kuttanad, Pallithanam Luca Matthai (Pallithanathu Matthaichen). During those times, Lukka Mathai was fondly referred to by the local flock as the Kayal Raja of Kuttanadu. Though he belonged to an aristocratic and orthodox Syrian Christian family, Luka Mathai actively supported Ayyankali in his efforts in eradicating the social inequalities that were prevalent in Kerala society.
He received Ayyankali and his followers with a grant procession of snake boats and hundreds of other boats to his Nalukettu Tharavad and had lunch with them. Many other prominent people from the upper castes also participated in that function proclaiming their protest against casteism.
Ayyankali founded the Sadhujana Paripalana Sangham (Association for the Welfare of the Poor) in 1907, which succeeded in obtaining a six-day week for agricultural laborers. Ayyankali died on June 18, 1941.
Contribution and influence in society
The thoughts of Ayyankali has influenced different sects of society. The Chief Minister of Kerala had remarked his contribution and has compared with Narayana Guru.[2] He is specially remembered on his birth anniversary[3] by different sections of the society.[4]Ayyankali disappeared from public memory for quite some time. It took about 40 years to evaluate his service to society. Speaking on March 1980 at the Kumaran Asan Memorial Lecture, E. M. S. Namboodiripad spoke about the historical agricultural labour strike of 1907 led by Ayyankali thus:
"...in 1907-8 Ayyankali organised the agricultural workers' strike. He brought together the unorganised and splintered people and made them conscious of organisational power." (Asan & Malayala Literature, pp 54.)
With the efforts of KK Balakrishnan, P.K. Chathan Master, KP Madhavan etc., a trust named 'Sri Ayyankali Trust' was born. A lifesize bronze statue of Ayyankali, sculpted with love and affection by Ezra David (who also made Krishna Menon Statue in Delhi), travelled all the way from Madras through the length of Kerala in a victory procession. Newspapers vied with one another to highlight the event. The open hearted Keralites lined the road sides and paid homage to the 'victor over fate':
"...where the chariot of history etched indelible marks of monarchy and upper caste oppression.." and was unveiled in the traffic island at Vellayambalam junction by the Prime Minister of India on 10 November 1980. (Kerala Kaumudi, 11 Nov '80)
Vellayambalam Junction is in an elite Nair upper middle class area. It is at the meeting point of roads from the Kowdiar Palace and Padmanabha Swamy Temple. The Maharaja has to pass Ayyankali Statue on the way to and back from the temple for his regular prayers.
Kerala Kaumudi Paper, run by Sree Narayanaguru devotee K Kartikeyan wrote about the unveiling "a statue of the unforgettable revolutionary of Kerala."
When the prime minister Mrs Indira Gandhi spoke that...
"He is the outcome of his people's enthusiasm for equality. This great son of India was the one who sacrificed his life for the well being of his society. His qualities were to too great to be contained in Kerala only. His ideas and ideals are still valid. That is the reason why I offered to unveil this statue. I am against setting up of statues in principle. So I have declined invitations to unveil statues."
"Untouchability is a deep blemish in the soul of India. It is only untouchability that has kept India backward so far. And it was in Kerala that untouchability was most acute. At the same time it was Kerala that gained fame by its Temple entry proclamation. Equality and Freedom are indivisible. Without equality there can not be genuine freedom. Our leaders fought against the evil of untouchability. It was through leaders like Mahatma Gandhi that the toughest battle against untouchability were fought. The struggle for freedom must start from within the society. That was what Ayyankali did. It was due to incessant struggles of Gandhi, Ambedkar and Ayyankali that the landless poor (harijans) were liberated." (Kerala Kaumudi, 11 Nov '80)
EK Nayanar, the chief minister of Kerala spoke thus on the occasion called Ayyankali, "the first leader of people-led liberation and revolution."
"If singing praises of Ayyankali and unveiling of his statue is to have any meaning, allotment of land for the tenants and pension for agricultural labour is a must. Ayyankali was not only a leader of his own community but also an unshakeable guide and commander of the working classes. Ayyankali and Sree Narayan Guru, by their anti caste domination struggles were important factors that led Kerala people to their progressive outlook today.
"Only Kerala has been delivered of mass murder of the poor and burning of their villages in the country. That is because of the social reconstruction through revolutionary changes. Rajaram Mohan Roy, Ramakrishna Paramahamsa, Dayananda Saraswati, Vivekanand etc were Ayyankali's contemporaries. Unlettered Ayyankali was a totally different kind of player in the same league. Perhaps he was the greatest leader of that particular period.
"This 'mahapurush' organised his people for gaining social justice and human rights into a body named 'Sadhu Jana Paripalana Sangham' in 1907. Sensibly led by Ayyankali, the organisation gained whatever social changes it could for all to see.
"It was his organisational genius that left its indelible stamp on the agrarian movements of Kerala which subsequently fell into the hands of Communist Parties."
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