Question

1. Which of the following statements are not correct with respect to Ayyankali?
   (i) The Villuvandi Samaram was in 1907
   (ii) The Sadhu Jana Paripalana Yogam was founded in 1893
   (iii) In 1915, he was involved in the Kallumala and Irumpuvala agitation
   (iv) Ayyankali was not a supporter of Sri Narayana Guru's Brahmavidya
   

• A. All the above ((i), (ii), (iii), (iv))
• B. Only (i)
• C. Only (i) & (ii)
• D. Only (i) & (iv)

Answer 1

Answer:

C. Only (i) & (ii)

Ayyankali: A Pioneer of Social Reform in Kerala

• Ayyankali (1863-1941) was a prominent social reformer and leader who tirelessly worked for the upliftment of the untouchable castes, especially the Pulayas, in the princely state of Travancore (present-day Kerala).
• He is often referred to as the 'Pulaya King' and 'Father of the Poor'.

Key Movements and Contributions:

• Villuvandi Samaram (Bullock Cart Protest):
  • This significant protest took place in 1905 (not 1907).
  • Ayyankali publicly rode a bullock cart on a public road in Venganoor, challenging the prevailing caste restrictions that prohibited lower castes from using public roads.
  • This act was a powerful symbol of defiance against caste-based discrimination and asserted the right to public access for all.
• Sadhu Jana Paripalana Yogam (SJPY):
  • Ayyankali founded the SJPY (Association for the Protection of the Poor) in 1907 (not 1893).
  • The primary objective of this organization was to fight for the rights of the depressed classes, focusing on education, freedom of movement, and access to public places.
  • The SJPY played a crucial role in advocating for the admission of Dalit children into public schools.
• Kallumala Samaram (1915):
  • Also known as the Perinad Lahala or 90th Year Revolt, this agitation occurred in 1915.
  • It involved Pulaya women demanding the right to discard their traditional oppressive ornaments (stone necklaces - Kallumala and iron bangles - Irumpuvala) and dress like upper-caste women.
  • Ayyankali actively led and supported this movement, which aimed at challenging the visible symbols of caste oppression and asserting human dignity.
• Relationship with Sri Narayana Guru:
  • While both Ayyankali and Sri Narayana Guru were pioneers of social reform in Kerala, their approaches and focus areas differed.
  • Ayyankali primarily focused on direct action, agitation, and securing socio-economic and political rights for the marginalized, particularly land rights and access to education.
  • Sri Narayana Guru, on the other hand, emphasized spiritual enlightenment, temple entry reform, and the concept of 'One Caste, One Religion, One God for Man' (Oru Jathi Oru Matham Oru Daivam Manushyanu). His philosophical teachings centered around Advaita Vedanta and the concept of Brahmavidya.
  • Ayyankali's movement was not centered around promoting or directly supporting Sri Narayana Guru's Brahmavidya; his efforts were more pragmatic and immediate, addressing the temporal injustices faced by the downtrodden. They respected each other's work but had distinct operational strategies.
• Later Life and Recognition:
  • Ayyankali was nominated to the Travancore Sree Moolam Praja Sabha (Legislative Council) in 1912, becoming the first representative of the untouchable communities.
  • His efforts significantly contributed to the educational and social advancement of the oppressed classes in Kerala.