Ayyankali - Revision history

Mohammad.Fahim: basic cleanup content to improve readability and cleaned formatting

2026-02-19T16:23:25Z

basic cleanup content to improve readability and cleaned formatting

CleanupBot: clean up, typos fixed: 1915-16 → 1915–16

2023-08-28T06:40:45Z

clean up, typos fixed: 1915-16 → 1915–16

← Older revision		Revision as of 12:10, 28 August 2023
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	An attempt by Ayyankali to enrol a Pulayar girl in a government school led to violent acts perpetrated by upper castes against the community and eventually to the burning-down of the school building in the village of [[Ooruttambalam]]. His response was to organise what may have been the first [[strike action]] by agricultural workers in the region, who withdrew their labour from the fields that were owned by the upper castes until the government acceded to a complete removal of restrictions on education.{{sfnp\|Ramachandran\|2000\|pp=103-106\|ps=}}{{efn\|The date of this strike is disputed. Some sources say it occurred in 1915 but others say 1907-08.{{sfnp\|Mendelsohn\|Vicziany\|1998\|p=97\|ps=}}}}		An attempt by Ayyankali to enrol a Pulayar girl in a government school led to violent acts perpetrated by upper castes against the community and eventually to the burning-down of the school building in the village of [[Ooruttambalam]]. His response was to organise what may have been the first [[strike action]] by agricultural workers in the region, who withdrew their labour from the fields that were owned by the upper castes until the government acceded to a complete removal of restrictions on education.{{sfnp\|Ramachandran\|2000\|pp=103-106\|ps=}}{{efn\|The date of this strike is disputed. Some sources say it occurred in 1915 but others say 1907-08.{{sfnp\|Mendelsohn\|Vicziany\|1998\|p=97\|ps=}}}}

	Ayyankali was also central to the success of the Pulayan challenge against the traditional stricture that prohibited female members of the community from clothing their upper body when in public. Caste Hindus had insisted that the custom was necessary to distinguish the lowly status of untouchable people but during the 19th century their belief had come under increasing attack from various untouchable groups and from Christian missionaries. The [[Channar revolt]], through which the [[Nadar (caste)\|Nadar]] community were able to overturn the practice in so far as it affected themselves, had happened not long before Ayyankali's birth but the Pulayars remained affected by the discriminatory code until ~~1915-16~~.{{sfnp\|Mendelsohn\|Vicziany\|1998\|pp=85-86\|ps=}}		Ayyankali was also central to the success of the Pulayan challenge against the traditional stricture that prohibited female members of the community from clothing their upper body when in public. Caste Hindus had insisted that the custom was necessary to distinguish the lowly status of untouchable people but during the 19th century their belief had come under increasing attack from various untouchable groups and from Christian missionaries. The [[Channar revolt]], through which the [[Nadar (caste)\|Nadar]] community were able to overturn the practice in so far as it affected themselves, had happened not long before Ayyankali's birth but the Pulayars remained affected by the discriminatory code until 1915–16.{{sfnp\|Mendelsohn\|Vicziany\|1998\|pp=85-86\|ps=}}

	===Representation===		===Representation===
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	==Contribution and influence in society==		==Contribution and influence in society==
	The historian P. Sanal Mohan has described Ayyankali as "the most important Dalit leader of modern Kerala".{{sfnp\|Mohan\|2013\|p=249\|ps=}}He is also known as the Kerala [[ Spartacus ]]. The anniversary of Ayyankali's birth has been celebrated by his descendants and by special interest groups.<ref>{{cite news \|url=http://www.hinduonnet.com/2001/09/02/stories/0402404y.htm \|archive-url=https://archive.today/20130125090414/http://www.hinduonnet.com/2001/09/02/stories/0402404y.htm \|url-status=usurped \|archive-date=25 January 2013 \|title=Tributes paid to Ayyankali \|date=2 September 2001 \|work=The Hindu \|access-date=2014-12-03}}</ref>		The historian P. Sanal Mohan has described Ayyankali as "the most important Dalit leader of modern Kerala".{{sfnp\|Mohan\|2013\|p=249\|ps=}}He is also known as the Kerala [[Spartacus ]]. The anniversary of Ayyankali's birth has been celebrated by his descendants and by special interest groups.<ref>{{cite news \|url=http://www.hinduonnet.com/2001/09/02/stories/0402404y.htm \|archive-url=https://archive.today/20130125090414/http://www.hinduonnet.com/2001/09/02/stories/0402404y.htm \|url-status=usurped \|archive-date=25 January 2013 \|title=Tributes paid to Ayyankali \|date=2 September 2001 \|work=The Hindu \|access-date=2014-12-03}}</ref>

	== See Also(Social reformers of Kerala) ==		== See Also(Social reformers of Kerala) ==

WikiDwarf: Reverted edits by 103.177.253.138 (talk) to last revision by 117.223.43.241

2023-01-28T15:13:18Z

Reverted edits by 103.177.253.138 (talk) to last revision by 117.223.43.241

← Older revision		Revision as of 20:43, 28 January 2023
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	==Background==		==Background==
	Ayyankali was born on 28 August 1863 in [[Venganoor]], Thiruvananthapuram, [[Travancore]]. He was the first of eight children born to Ayyan and Mala, who were members of the [[Pulayar]] community of untouchable people. Although the family were relatively well-off compared to other Pulayars, having been given {{convert\|5\|acre\|ha}} of land by a grateful landlord, the children were encouraged to adopt the customary occupation of agriculture.{{sfnp\|Nisar\|Kandasamy\|2007\|pp=64-65\|ps=}}		Ayyankali was born on 28 August 1863 in [[Venganoor]], Thiruvananthapuram, [[Travancore]]. He was the first of eight children born to Ayyan and Mala, who were members of the [[Pulayar]] community of untouchable people. Although the family were relatively well-off compared to other Pulayars, having been given {{convert\|5\|acre\|ha}} of land by a grateful landlord, the children were encouraged to adopt the customary occupation of agriculture.{{sfnp\|Nisar\|Kandasamy\|2007\|pp=64-65\|ps=}} Members of the Pulayar community generally were rural slaves at this time.{{sfnp\|Oommen\|2001\|ps=}}

			The region in which Ayyankali lived, which now forms a part of the state of [[Kerala]], was [[Caste system in Kerala\|particularly affected by social divisions]] during his lifetime and was described by [[Swami Vivekananda]] as a "mad house" of [[Caste system in India\|castes]].{{sfnp\|Nossiter\|1982\|pp=25-27\|ps=}} The Pulayars were regarded as the lowest group of people in the kingdom{{sfnp\|Mendelsohn\|Vicziany\|1998\|p=86\|ps=}} and they suffered badly from oppressive discrimination, in particular from members of the powerful [[Nair]] caste.{{sfnp\|Nisar\|Kandasamy\|2007\|pp=65-66\|ps=}} [[Robin Jeffrey]], a professor specialising in the modern history and politics of India, quotes the wife of a Christian missionary, who wrote in 1860 of the complex social code that {{quote\|... a Nair can approach but not touch a Namboodiri Brahmin: a Chovan [Ezhava] must remain thirty-six paces off, and a Pulayan slave ninety-six steps distant. A Chovan must remain twelve steps away from a Nair, and a Pulayan sixty-six steps off, and a Parayan some distance farther still. A Syrian Christian may touch a Nair (though this is not allowed in some parts of the country) but the latter may not eat with each other. Pulayans and Parayars, who are the lowest of all, can approach but not touch, much less may they eat with each other.{{sfnp\|Jeffrey\|1976\|pp=9-10\|ps=}}}}

	The region in which Ayyankali lived, which now forms a part of the state of [[Kerala]], was [[Caste system in Kerala\|particularly affected by social divisions]] during his lifetime and was described by [[Swami Vivekananda]] as a "mad house" of [[Caste system in India\|castes]].{{sfnp\|Nossiter\|1982\|pp=25-27\|ps=}} The Pulayars were regarded as the lowest group of people in the kingdom{{sfnp\|Mendelsohn\|Vicziany\|1998\|p=86\|ps=}} and they suffered badly from oppressive discrimination, in particular from members of the powerful Shudra [[Nair]] caste.
	Suffering from this social injustice caused Ayyankali to join with like-minded Pulayan friends. These young people gathered at the end of their workday to sing and dance to [[folk music]] that protested the situation. Some joined him in forming a group that challenged and threatened members of the upper castes whenever an opportunity arose, sometimes attacking them physically. His popularity earned him the names of ''Urpillai'' and ''Moothapullai''.{{sfnp\|Nisar\|Kandasamy\|2007\|pp=65-66\|ps=}}		Suffering from this social injustice caused Ayyankali to join with like-minded Pulayan friends. These young people gathered at the end of their workday to sing and dance to [[folk music]] that protested the situation. Some joined him in forming a group that challenged and threatened members of the upper castes whenever an opportunity arose, sometimes attacking them physically. His popularity earned him the names of ''Urpillai'' and ''Moothapullai''.{{sfnp\|Nisar\|Kandasamy\|2007\|pp=65-66\|ps=}}

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	In 1893, Ayyankali, dressed to provoke in clothing traditionally associated with the Nairs,{{sfnp\|Nisar\|Kandasamy\|2007\|p=67\|ps=}} defied the social conventions that applied to lower castes and untouchables by riding on a road in a [[bullock cart]] that he had bought. Both the act of purchase and that of travelling on a road that was traditionally the preserve of the upper castes amounted to a significant challenge. In a similar act of defiance, he entered the marketplace at [[Nedumangad]]. These protests, which have been described by Nisar and Kanadasamy as "laying claim to the public space", strengthened resolve among others from the oppressed communities of Travancore, leading to further protest acts elsewhere, such as in [[Kazhakkoottam]].{{sfnp\|Nisar\|Kandasamy\|2007\|pp=66-68\|ps=}} The outcome of continued protest marches, which sometimes turned violent and became known as [[Chaliyar riots]],{{sfnp\|Nisar\|Kandasamy\|2007\|p=67\|ps=}} was that by 1900 the Pulayars had gained the right to use most roads in the state, although they were still barred from those that led to Hindu temples.{{sfnp\|Mendelsohn\|Vicziany\|1998\|p=97\|ps=}}		In 1893, Ayyankali, dressed to provoke in clothing traditionally associated with the Nairs,{{sfnp\|Nisar\|Kandasamy\|2007\|p=67\|ps=}} defied the social conventions that applied to lower castes and untouchables by riding on a road in a [[bullock cart]] that he had bought. Both the act of purchase and that of travelling on a road that was traditionally the preserve of the upper castes amounted to a significant challenge. In a similar act of defiance, he entered the marketplace at [[Nedumangad]]. These protests, which have been described by Nisar and Kanadasamy as "laying claim to the public space", strengthened resolve among others from the oppressed communities of Travancore, leading to further protest acts elsewhere, such as in [[Kazhakkoottam]].{{sfnp\|Nisar\|Kandasamy\|2007\|pp=66-68\|ps=}} The outcome of continued protest marches, which sometimes turned violent and became known as [[Chaliyar riots]],{{sfnp\|Nisar\|Kandasamy\|2007\|p=67\|ps=}} was that by 1900 the Pulayars had gained the right to use most roads in the state, although they were still barred from those that led to Hindu temples.{{sfnp\|Mendelsohn\|Vicziany\|1998\|p=97\|ps=}}

	Later, in 1904, Ayyankali was inspired on hearing a speech given by the reformist [[Ayyavu Swamikal]]. This Hindu [[sanyasi]] had been preaching the need to break down caste divisions because he thought that doing so would limit the number of people who were converting from Hinduism to [[Christianity in India\|Christianity]].{{efn\|The number of conversions to Christianity had burgeoned after 1860, when the influence of Christian missionaries as a route to achieve social change became apparent to the oppressed populace.{{sfnp\|Padmanabhan\|2010\|p=104\|ps=}}}} A branch of Swamikal's Brahma Nishta Matam organisation was established in that year by Ayyankali and some friends in Venganoor. Ayyankali also drew inspiration from the activities of [[Narayana Guru]], a contemporary social reformer from the [[Ezhava]] caste, although the two men differed in their philosophy and the means of turning it into reality.{{sfnp\|Nisar\|Kandasamy\|2007\|p=69\|ps=}} Narayana Guru had attempted to forge an alliance between the Ezhavas and Pulayars but there had been violent opposition to the idea from his brethren and the Pulayars remained voiceless until the emergence of Ayyankali.{{sfnp\|Mendelsohn\|Vicziany\|1998\|p=97\|ps=}}{{efn\|The Ezhava and Pulayar communities did ally occasionally on later occasions, one of which was the [[Vaikom Satyagraha\|campaign to gain access to the temple at Vaikom]].{{sfnp\|Thachil\|2014\|p=190\|ps=}}}}		Later, in 1904, Ayyankali was inspired on hearing a speech given by the reformist [[Ayyavu Swamikal]]. This Hindu [[sanyasi]] had been preaching the need to break down caste divisions because he thought that doing so would limit the number of people who were converting from Hinduism to [[Christianity in India\|Christianity]].{{efn\|The number of conversions to Christianity had burgeoned after 1860, when the influence of Christian missionaries as a route to achieve social change became apparent to the oppressed populace.{{sfnp\|Padmanabhan\|2010\|p=104\|ps=}}}} A branch of Swamikal's Brahma Nishta Matam organisation was established in that year by Ayyankali and some friends in Venganoor. Ayyankali also drew inspiration from the activities of [[Narayana Guru]], a contemporary social reformer from the [[Ezhava]] caste, although the two men differed in their philosophy and the means of turning it into reality.{{sfnp\|Nisar\|Kandasamy\|2007\|p=69\|ps=}} Narayana Guru had attempted to forge an alliance between the Ezhavas and untouchable communities such as the Pulayars but there had been violent opposition to the idea from his brethren and the Pulayars remained voiceless until the emergence of Ayyankali.{{sfnp\|Mendelsohn\|Vicziany\|1998\|p=97\|ps=}}{{efn\|The Ezhava and Pulayar communities did ally occasionally on later occasions, one of which was the [[Vaikom Satyagraha\|campaign to gain access to the temple at Vaikom]].{{sfnp\|Thachil\|2014\|p=190\|ps=}}}}

	===Education===		===Education===

103.177.253.138: /* Freedom of movement */

2023-01-28T15:11:45Z

Freedom of movement

← Older revision		Revision as of 20:41, 28 January 2023
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	In 1893, Ayyankali, dressed to provoke in clothing traditionally associated with the Nairs,{{sfnp\|Nisar\|Kandasamy\|2007\|p=67\|ps=}} defied the social conventions that applied to lower castes and untouchables by riding on a road in a [[bullock cart]] that he had bought. Both the act of purchase and that of travelling on a road that was traditionally the preserve of the upper castes amounted to a significant challenge. In a similar act of defiance, he entered the marketplace at [[Nedumangad]]. These protests, which have been described by Nisar and Kanadasamy as "laying claim to the public space", strengthened resolve among others from the oppressed communities of Travancore, leading to further protest acts elsewhere, such as in [[Kazhakkoottam]].{{sfnp\|Nisar\|Kandasamy\|2007\|pp=66-68\|ps=}} The outcome of continued protest marches, which sometimes turned violent and became known as [[Chaliyar riots]],{{sfnp\|Nisar\|Kandasamy\|2007\|p=67\|ps=}} was that by 1900 the Pulayars had gained the right to use most roads in the state, although they were still barred from those that led to Hindu temples.{{sfnp\|Mendelsohn\|Vicziany\|1998\|p=97\|ps=}}		In 1893, Ayyankali, dressed to provoke in clothing traditionally associated with the Nairs,{{sfnp\|Nisar\|Kandasamy\|2007\|p=67\|ps=}} defied the social conventions that applied to lower castes and untouchables by riding on a road in a [[bullock cart]] that he had bought. Both the act of purchase and that of travelling on a road that was traditionally the preserve of the upper castes amounted to a significant challenge. In a similar act of defiance, he entered the marketplace at [[Nedumangad]]. These protests, which have been described by Nisar and Kanadasamy as "laying claim to the public space", strengthened resolve among others from the oppressed communities of Travancore, leading to further protest acts elsewhere, such as in [[Kazhakkoottam]].{{sfnp\|Nisar\|Kandasamy\|2007\|pp=66-68\|ps=}} The outcome of continued protest marches, which sometimes turned violent and became known as [[Chaliyar riots]],{{sfnp\|Nisar\|Kandasamy\|2007\|p=67\|ps=}} was that by 1900 the Pulayars had gained the right to use most roads in the state, although they were still barred from those that led to Hindu temples.{{sfnp\|Mendelsohn\|Vicziany\|1998\|p=97\|ps=}}

	Later, in 1904, Ayyankali was inspired on hearing a speech given by the reformist [[Ayyavu Swamikal]]. This Hindu [[sanyasi]] had been preaching the need to break down caste divisions because he thought that doing so would limit the number of people who were converting from Hinduism to [[Christianity in India\|Christianity]].{{efn\|The number of conversions to Christianity had burgeoned after 1860, when the influence of Christian missionaries as a route to achieve social change became apparent to the oppressed populace.{{sfnp\|Padmanabhan\|2010\|p=104\|ps=}}}} A branch of Swamikal's Brahma Nishta Matam organisation was established in that year by Ayyankali and some friends in Venganoor. Ayyankali also drew inspiration from the activities of [[Narayana Guru]], a contemporary social reformer from the [[Ezhava]] caste, although the two men differed in their philosophy and the means of turning it into reality.{{sfnp\|Nisar\|Kandasamy\|2007\|p=69\|ps=}} Narayana Guru had attempted to forge an alliance between the Ezhavas and ~~untouchable communities such as the~~ Pulayars but there had been violent opposition to the idea from his brethren and the Pulayars remained voiceless until the emergence of Ayyankali.{{sfnp\|Mendelsohn\|Vicziany\|1998\|p=97\|ps=}}{{efn\|The Ezhava and Pulayar communities did ally occasionally on later occasions, one of which was the [[Vaikom Satyagraha\|campaign to gain access to the temple at Vaikom]].{{sfnp\|Thachil\|2014\|p=190\|ps=}}}}		Later, in 1904, Ayyankali was inspired on hearing a speech given by the reformist [[Ayyavu Swamikal]]. This Hindu [[sanyasi]] had been preaching the need to break down caste divisions because he thought that doing so would limit the number of people who were converting from Hinduism to [[Christianity in India\|Christianity]].{{efn\|The number of conversions to Christianity had burgeoned after 1860, when the influence of Christian missionaries as a route to achieve social change became apparent to the oppressed populace.{{sfnp\|Padmanabhan\|2010\|p=104\|ps=}}}} A branch of Swamikal's Brahma Nishta Matam organisation was established in that year by Ayyankali and some friends in Venganoor. Ayyankali also drew inspiration from the activities of [[Narayana Guru]], a contemporary social reformer from the [[Ezhava]] caste, although the two men differed in their philosophy and the means of turning it into reality.{{sfnp\|Nisar\|Kandasamy\|2007\|p=69\|ps=}} Narayana Guru had attempted to forge an alliance between the Ezhavas and Pulayars but there had been violent opposition to the idea from his brethren and the Pulayars remained voiceless until the emergence of Ayyankali.{{sfnp\|Mendelsohn\|Vicziany\|1998\|p=97\|ps=}}{{efn\|The Ezhava and Pulayar communities did ally occasionally on later occasions, one of which was the [[Vaikom Satyagraha\|campaign to gain access to the temple at Vaikom]].{{sfnp\|Thachil\|2014\|p=190\|ps=}}}}

	===Education===		===Education===

103.177.253.138 at 15:09, 28 January 2023

2023-01-28T15:09:17Z

← Older revision		Revision as of 20:39, 28 January 2023
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	Ayyankali was born on 28 August 1863 in [[Venganoor]], Thiruvananthapuram, [[Travancore]]. He was the first of eight children born to Ayyan and Mala, who were members of the [[Pulayar]] community of untouchable people. Although the family were relatively well-off compared to other Pulayars, having been given {{convert\|5\|acre\|ha}} of land by a grateful landlord, the children were encouraged to adopt the customary occupation of agriculture.{{sfnp\|Nisar\|Kandasamy\|2007\|pp=64-65\|ps=}}		Ayyankali was born on 28 August 1863 in [[Venganoor]], Thiruvananthapuram, [[Travancore]]. He was the first of eight children born to Ayyan and Mala, who were members of the [[Pulayar]] community of untouchable people. Although the family were relatively well-off compared to other Pulayars, having been given {{convert\|5\|acre\|ha}} of land by a grateful landlord, the children were encouraged to adopt the customary occupation of agriculture.{{sfnp\|Nisar\|Kandasamy\|2007\|pp=64-65\|ps=}}

	The region in which Ayyankali lived, which now forms a part of the state of [[Kerala]], was [[Caste system in Kerala\|particularly affected by social divisions]] during his lifetime and was described by [[Swami Vivekananda]] as a "mad house" of [[Caste system in India\|castes]].{{sfnp\|Nossiter\|1982\|pp=25-27\|ps=}} The Pulayars were regarded as the lowest group of people in the kingdom{{sfnp\|Mendelsohn\|Vicziany\|1998\|p=86\|ps=}} and they suffered badly from oppressive discrimination, in particular from members of the powerful Shudra [[Nair]] caste.{{sfnp\|Nisar\|Kandasamy\|2007\|pp=65-66\|ps=}} [[Robin Jeffrey]], a professor specialising in the modern history and politics of India, quotes the wife of a Christian missionary, who wrote in 1860 of the complex social code that {{quote\|... a Nair can approach but not touch a Namboodiri Brahmin: a Chovan [Ezhava] must remain thirty-six paces off, and a Pulayan slave ninety-six steps distant. A Chovan must remain twelve steps away from a Nair, and a Pulayan sixty-six steps off, and a Parayan some distance farther still. A Syrian Christian may touch a Nair (though this is not allowed in some parts of the country) but the latter may not eat with each other. Pulayans and Parayars, who are the lowest of all, can approach but not touch, much less may they eat with each other.{{sfnp\|Jeffrey\|1976\|pp=9-10\|ps=}}}}		The region in which Ayyankali lived, which now forms a part of the state of [[Kerala]], was [[Caste system in Kerala\|particularly affected by social divisions]] during his lifetime and was described by [[Swami Vivekananda]] as a "mad house" of [[Caste system in India\|castes]].{{sfnp\|Nossiter\|1982\|pp=25-27\|ps=}} The Pulayars were regarded as the lowest group of people in the kingdom{{sfnp\|Mendelsohn\|Vicziany\|1998\|p=86\|ps=}} and they suffered badly from oppressive discrimination, in particular from members of the powerful Shudra [[Nair]] caste.

	Suffering from this social injustice caused Ayyankali to join with like-minded Pulayan friends. These young people gathered at the end of their workday to sing and dance to [[folk music]] that protested the situation. Some joined him in forming a group that challenged and threatened members of the upper castes whenever an opportunity arose, sometimes attacking them physically. His popularity earned him the names of ''Urpillai'' and ''Moothapullai''.{{sfnp\|Nisar\|Kandasamy\|2007\|pp=65-66\|ps=}}		Suffering from this social injustice caused Ayyankali to join with like-minded Pulayan friends. These young people gathered at the end of their workday to sing and dance to [[folk music]] that protested the situation. Some joined him in forming a group that challenged and threatened members of the upper castes whenever an opportunity arose, sometimes attacking them physically. His popularity earned him the names of ''Urpillai'' and ''Moothapullai''.{{sfnp\|Nisar\|Kandasamy\|2007\|pp=65-66\|ps=}}

103.177.253.138: /* Background */

2023-01-28T15:08:12Z

Background

← Older revision		Revision as of 20:38, 28 January 2023
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	Ayyankali was born on 28 August 1863 in [[Venganoor]], Thiruvananthapuram, [[Travancore]]. He was the first of eight children born to Ayyan and Mala, who were members of the [[Pulayar]] community of untouchable people. Although the family were relatively well-off compared to other Pulayars, having been given {{convert\|5\|acre\|ha}} of land by a grateful landlord, the children were encouraged to adopt the customary occupation of agriculture.{{sfnp\|Nisar\|Kandasamy\|2007\|pp=64-65\|ps=}}		Ayyankali was born on 28 August 1863 in [[Venganoor]], Thiruvananthapuram, [[Travancore]]. He was the first of eight children born to Ayyan and Mala, who were members of the [[Pulayar]] community of untouchable people. Although the family were relatively well-off compared to other Pulayars, having been given {{convert\|5\|acre\|ha}} of land by a grateful landlord, the children were encouraged to adopt the customary occupation of agriculture.{{sfnp\|Nisar\|Kandasamy\|2007\|pp=64-65\|ps=}}

	The region in which Ayyankali lived, which now forms a part of the state of [[Kerala]], was [[Caste system in Kerala\|particularly affected by social divisions]] during his lifetime and was described by [[Swami Vivekananda]] as a "mad house" of [[Caste system in India\|castes]].{{sfnp\|Nossiter\|1982\|pp=25-27\|ps=}} The Pulayars were regarded as the lowest group of people in the kingdom{{sfnp\|Mendelsohn\|Vicziany\|1998\|p=86\|ps=}} and they suffered badly from oppressive discrimination, in particular from members of the powerful [[Nair]] caste.{{sfnp\|Nisar\|Kandasamy\|2007\|pp=65-66\|ps=}} [[Robin Jeffrey]], a professor specialising in the modern history and politics of India, quotes the wife of a Christian missionary, who wrote in 1860 of the complex social code that {{quote\|... a Nair can approach but not touch a Namboodiri Brahmin: a Chovan [Ezhava] must remain thirty-six paces off, and a Pulayan slave ninety-six steps distant. A Chovan must remain twelve steps away from a Nair, and a Pulayan sixty-six steps off, and a Parayan some distance farther still. A Syrian Christian may touch a Nair (though this is not allowed in some parts of the country) but the latter may not eat with each other. Pulayans and Parayars, who are the lowest of all, can approach but not touch, much less may they eat with each other.{{sfnp\|Jeffrey\|1976\|pp=9-10\|ps=}}}}		The region in which Ayyankali lived, which now forms a part of the state of [[Kerala]], was [[Caste system in Kerala\|particularly affected by social divisions]] during his lifetime and was described by [[Swami Vivekananda]] as a "mad house" of [[Caste system in India\|castes]].{{sfnp\|Nossiter\|1982\|pp=25-27\|ps=}} The Pulayars were regarded as the lowest group of people in the kingdom{{sfnp\|Mendelsohn\|Vicziany\|1998\|p=86\|ps=}} and they suffered badly from oppressive discrimination, in particular from members of the powerful Shudra [[Nair]] caste.{{sfnp\|Nisar\|Kandasamy\|2007\|pp=65-66\|ps=}} [[Robin Jeffrey]], a professor specialising in the modern history and politics of India, quotes the wife of a Christian missionary, who wrote in 1860 of the complex social code that {{quote\|... a Nair can approach but not touch a Namboodiri Brahmin: a Chovan [Ezhava] must remain thirty-six paces off, and a Pulayan slave ninety-six steps distant. A Chovan must remain twelve steps away from a Nair, and a Pulayan sixty-six steps off, and a Parayan some distance farther still. A Syrian Christian may touch a Nair (though this is not allowed in some parts of the country) but the latter may not eat with each other. Pulayans and Parayars, who are the lowest of all, can approach but not touch, much less may they eat with each other.{{sfnp\|Jeffrey\|1976\|pp=9-10\|ps=}}}}

	Suffering from this social injustice caused Ayyankali to join with like-minded Pulayan friends. These young people gathered at the end of their workday to sing and dance to [[folk music]] that protested the situation. Some joined him in forming a group that challenged and threatened members of the upper castes whenever an opportunity arose, sometimes attacking them physically. His popularity earned him the names of ''Urpillai'' and ''Moothapullai''.{{sfnp\|Nisar\|Kandasamy\|2007\|pp=65-66\|ps=}}		Suffering from this social injustice caused Ayyankali to join with like-minded Pulayan friends. These young people gathered at the end of their workday to sing and dance to [[folk music]] that protested the situation. Some joined him in forming a group that challenged and threatened members of the upper castes whenever an opportunity arose, sometimes attacking them physically. His popularity earned him the names of ''Urpillai'' and ''Moothapullai''.{{sfnp\|Nisar\|Kandasamy\|2007\|pp=65-66\|ps=}}

103.177.253.138: /* Background */

2023-01-28T15:04:41Z

Background

← Older revision		Revision as of 20:34, 28 January 2023
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	==Background==		==Background==
	Ayyankali was born on 28 August 1863 in [[Venganoor]], Thiruvananthapuram, [[Travancore]]. He was the first of eight children born to Ayyan and Mala, who were members of the [[Pulayar]] community of untouchable people. Although the family were relatively well-off compared to other Pulayars, having been given {{convert\|5\|acre\|ha}} of land by a grateful landlord, the children were encouraged to adopt the customary occupation of agriculture.{{sfnp\|Nisar\|Kandasamy\|2007\|pp=64-65~~\|ps=}} Members of the Pulayar community generally were rural slaves at this time.{{sfnp\|Oommen\|2001~~\|ps=}}		Ayyankali was born on 28 August 1863 in [[Venganoor]], Thiruvananthapuram, [[Travancore]]. He was the first of eight children born to Ayyan and Mala, who were members of the [[Pulayar]] community of untouchable people. Although the family were relatively well-off compared to other Pulayars, having been given {{convert\|5\|acre\|ha}} of land by a grateful landlord, the children were encouraged to adopt the customary occupation of agriculture.{{sfnp\|Nisar\|Kandasamy\|2007\|pp=64-65\|ps=}}

	The region in which Ayyankali lived, which now forms a part of the state of [[Kerala]], was [[Caste system in Kerala\|particularly affected by social divisions]] during his lifetime and was described by [[Swami Vivekananda]] as a "mad house" of [[Caste system in India\|castes]].{{sfnp\|Nossiter\|1982\|pp=25-27\|ps=}} The Pulayars were regarded as the lowest group of people in the kingdom{{sfnp\|Mendelsohn\|Vicziany\|1998\|p=86\|ps=}} and they suffered badly from oppressive discrimination, in particular from members of the powerful [[Nair]] caste.{{sfnp\|Nisar\|Kandasamy\|2007\|pp=65-66\|ps=}} [[Robin Jeffrey]], a professor specialising in the modern history and politics of India, quotes the wife of a Christian missionary, who wrote in 1860 of the complex social code that {{quote\|... a Nair can approach but not touch a Namboodiri Brahmin: a Chovan [Ezhava] must remain thirty-six paces off, and a Pulayan slave ninety-six steps distant. A Chovan must remain twelve steps away from a Nair, and a Pulayan sixty-six steps off, and a Parayan some distance farther still. A Syrian Christian may touch a Nair (though this is not allowed in some parts of the country) but the latter may not eat with each other. Pulayans and Parayars, who are the lowest of all, can approach but not touch, much less may they eat with each other.{{sfnp\|Jeffrey\|1976\|pp=9-10\|ps=}}}}		The region in which Ayyankali lived, which now forms a part of the state of [[Kerala]], was [[Caste system in Kerala\|particularly affected by social divisions]] during his lifetime and was described by [[Swami Vivekananda]] as a "mad house" of [[Caste system in India\|castes]].{{sfnp\|Nossiter\|1982\|pp=25-27\|ps=}} The Pulayars were regarded as the lowest group of people in the kingdom{{sfnp\|Mendelsohn\|Vicziany\|1998\|p=86\|ps=}} and they suffered badly from oppressive discrimination, in particular from members of the powerful [[Nair]] caste.{{sfnp\|Nisar\|Kandasamy\|2007\|pp=65-66\|ps=}} [[Robin Jeffrey]], a professor specialising in the modern history and politics of India, quotes the wife of a Christian missionary, who wrote in 1860 of the complex social code that {{quote\|... a Nair can approach but not touch a Namboodiri Brahmin: a Chovan [Ezhava] must remain thirty-six paces off, and a Pulayan slave ninety-six steps distant. A Chovan must remain twelve steps away from a Nair, and a Pulayan sixty-six steps off, and a Parayan some distance farther still. A Syrian Christian may touch a Nair (though this is not allowed in some parts of the country) but the latter may not eat with each other. Pulayans and Parayars, who are the lowest of all, can approach but not touch, much less may they eat with each other.{{sfnp\|Jeffrey\|1976\|pp=9-10\|ps=}}}}

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Contribution and influence in society

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	{{Infobox philosopher		{{Infobox philosopher
	~~\|honorific_prefix = [[Mahātmā\|Mahatma]]~~
	\|name = Ayyankali		\|name = Ayyankali
	\|birth_date = {{Birth date\|1863\|08\|28\|df=yes}}		\|birth_date = {{Birth date\|1863\|08\|28\|df=yes}}
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	'''~~Mahatma~~ Ayyankali''' ~~(also '''Ayyan Kali''')~~ (28 August 1863 – 18 June 1941) was a social reformer who worked for the advancement of deprived [[untouchability\|untouchable]] people in the [[princely state]] of [[Travancore]]. His efforts influenced many changes that improved the social well-being of those people, who are today often referred to as [[Dalit]]s.{{sfnp\|Mohan\|2013\|p=249\|ps=}}		'''Ayyankali''' (28 August 1863 – 18 June 1941), referred to by followers as '''Mahatma,''' was a social reformer who worked for the advancement of deprived [[untouchability\|untouchable]] people in the [[princely state]] of [[Travancore]]. His efforts influenced many changes that improved the social well-being of those people, who are today often referred to as [[Dalit]]s.{{sfnp\|Mohan\|2013\|p=249\|ps=}}

	{{Renaissance of Kerala}}		{{Renaissance of Kerala}}

	==Background==		==Background==
	~~Mahatma~~ Ayyankali was born on 28 August 1863 in [[Venganoor]], Thiruvananthapuram, [[Travancore]]. He was the first of eight children born to Ayyan and Mala, who were members of the [[Pulayar]] community of untouchable people. Although the family were relatively well-off compared to other Pulayars, having been given {{convert\|5\|acre\|ha}} of land by a grateful landlord, the children were encouraged to adopt the customary occupation of agriculture.{{sfnp\|Nisar\|Kandasamy\|2007\|pp=64-65\|ps=}} Members of the Pulayar community generally were rural slaves at this time.{{sfnp\|Oommen\|2001\|ps=}}		Ayyankali was born on 28 August 1863 in [[Venganoor]], Thiruvananthapuram, [[Travancore]]. He was the first of eight children born to Ayyan and Mala, who were members of the [[Pulayar]] community of untouchable people. Although the family were relatively well-off compared to other Pulayars, having been given {{convert\|5\|acre\|ha}} of land by a grateful landlord, the children were encouraged to adopt the customary occupation of agriculture.{{sfnp\|Nisar\|Kandasamy\|2007\|pp=64-65\|ps=}} Members of the Pulayar community generally were rural slaves at this time.{{sfnp\|Oommen\|2001\|ps=}}

	The region in which Ayyankali lived, which now forms a part of the state of [[Kerala]], was [[Caste system in Kerala\|particularly affected by social divisions]] during his lifetime and was described by [[Swami Vivekananda]] as a "mad house" of [[Caste system in India\|castes]].{{sfnp\|Nossiter\|1982\|pp=25-27\|ps=}} The Pulayars were regarded as the lowest group of people in the kingdom{{sfnp\|Mendelsohn\|Vicziany\|1998\|p=86\|ps=}} and they suffered badly from oppressive discrimination, in particular from members of the powerful [[Nair]] caste.{{sfnp\|Nisar\|Kandasamy\|2007\|pp=65-66\|ps=}} [[Robin Jeffrey]], a professor specialising in the modern history and politics of India, quotes the wife of a Christian missionary, who wrote in 1860 of the complex social code that {{quote\|... a Nair can approach but not touch a Namboodiri Brahmin: a Chovan [Ezhava] must remain thirty-six paces off, and a Pulayan slave ninety-six steps distant. A Chovan must remain twelve steps away from a Nair, and a Pulayan sixty-six steps off, and a Parayan some distance farther still. A Syrian Christian may touch a Nair (though this is not allowed in some parts of the country) but the latter may not eat with each other. Pulayans and Parayars, who are the lowest of all, can approach but not touch, much less may they eat with each other.{{sfnp\|Jeffrey\|1976\|pp=9-10\|ps=}}}}		The region in which Ayyankali lived, which now forms a part of the state of [[Kerala]], was [[Caste system in Kerala\|particularly affected by social divisions]] during his lifetime and was described by [[Swami Vivekananda]] as a "mad house" of [[Caste system in India\|castes]].{{sfnp\|Nossiter\|1982\|pp=25-27\|ps=}} The Pulayars were regarded as the lowest group of people in the kingdom{{sfnp\|Mendelsohn\|Vicziany\|1998\|p=86\|ps=}} and they suffered badly from oppressive discrimination, in particular from members of the powerful [[Nair]] caste.{{sfnp\|Nisar\|Kandasamy\|2007\|pp=65-66\|ps=}} [[Robin Jeffrey]], a professor specialising in the modern history and politics of India, quotes the wife of a Christian missionary, who wrote in 1860 of the complex social code that {{quote\|... a Nair can approach but not touch a Namboodiri Brahmin: a Chovan [Ezhava] must remain thirty-six paces off, and a Pulayan slave ninety-six steps distant. A Chovan must remain twelve steps away from a Nair, and a Pulayan sixty-six steps off, and a Parayan some distance farther still. A Syrian Christian may touch a Nair (though this is not allowed in some parts of the country) but the latter may not eat with each other. Pulayans and Parayars, who are the lowest of all, can approach but not touch, much less may they eat with each other.{{sfnp\|Jeffrey\|1976\|pp=9-10\|ps=}}}}
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	==Contribution and influence in society==		==Contribution and influence in society==
	The historian P. Sanal Mohan has described Ayyankali as "the most important Dalit leader of modern Kerala".{{sfnp\|Mohan\|2013\|p=249\|ps=}} The anniversary of Ayyankali's birth has been celebrated by his descendants and by special interest groups.<ref>{{cite news \|url=http://www.hinduonnet.com/2001/09/02/stories/0402404y.htm \|title=Tributes paid to Ayyankali \|date=2 September 2001 \|work=The Hindu \|access-date=2014-12-03}}</ref>		The historian P. Sanal Mohan has described Ayyankali as "the most important Dalit leader of modern Kerala".{{sfnp\|Mohan\|2013\|p=249\|ps=}}He is also known as the Kerala [[ Spartacus ]]. The anniversary of Ayyankali's birth has been celebrated by his descendants and by special interest groups.<ref>{{cite news \|url=http://www.hinduonnet.com/2001/09/02/stories/0402404y.htm \|archive-url=https://archive.today/20130125090414/http://www.hinduonnet.com/2001/09/02/stories/0402404y.htm \|url-status=usurped \|archive-date=25 January 2013 \|title=Tributes paid to Ayyankali \|date=2 September 2001 \|work=The Hindu \|access-date=2014-12-03}}</ref>

	== See Also(Social reformers of Kerala) ==		== See Also(Social reformers of Kerala) ==

>Armader: Only the area which was directly controlled by the British crown was called 'British India'. Princely states (Indirect ruling states) were considered as part of India under British Raj.

2021-10-01T17:41:29Z

Only the area which was directly controlled by the British crown was called 'British India'. Princely states (Indirect ruling states) were considered as part of India under British Raj.

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	\|birth_date = {{Birth date\|1863\|08\|28\|df=yes}}		\|birth_date = {{Birth date\|1863\|08\|28\|df=yes}}
	\|image = Ayyankali Statue.jpg		\|image = Ayyankali Statue.jpg
	\|birth_place = [[Venganoor]], [[Travancore\|Kingdom of Travancore~~]], [[British India~~]]<br>(present day [[Thiruvananthapuram district\|Thiruvananthapuram]], [[Kerala]], India)		\|birth_place = [[Venganoor]], [[Travancore\|Kingdom of Travancore]]<br>(present day [[Thiruvananthapuram district\|Thiruvananthapuram]], [[Kerala]], India)
	\|death_date = {{Death date and age\|1941\|06\|18\|1863\|08\|28\|df=yes}}		\|death_date = {{Death date and age\|1941\|06\|18\|1863\|08\|28\|df=yes}}
	\|death_place = [[Madras Presidency]], [[British India]]<br>(present day [[Tamil Nadu]], India)		\|death_place = [[Madras Presidency]], [[British India]]<br>(present day [[Tamil Nadu]], India)

imported>AYIRAN at 02:37, 26 August 2021

2021-08-26T02:37:51Z

New page

{{short description|indian social reformer}}
{{EngvarB|date=September 2014}}
{{Use dmy dates|date=September 2014}}
{{Infobox philosopher
|honorific_prefix = [[Mahātmā|Mahatma]]
|name = Ayyankali
|birth_date = {{Birth date|1863|08|28|df=yes}}
|image = Ayyankali Statue.jpg
|birth_place = [[Venganoor]], [[Travancore|Kingdom of Travancore]], [[British India]]<br>(present day [[Thiruvananthapuram district|Thiruvananthapuram]], [[Kerala]], India)
|death_date = {{Death date and age|1941|06|18|1863|08|28|df=yes}}
|death_place = [[Madras Presidency]], [[British India]]<br>(present day [[Tamil Nadu]], India)
|spouse = Chellamma
|}}

'''Mahatma Ayyankali''' (also '''Ayyan Kali''') (28 August 1863 – 18 June 1941) was a social reformer who worked for the advancement of deprived [[untouchability|untouchable]] people in the [[princely state]] of [[Travancore]]. His efforts influenced many changes that improved the social well-being of those people, who are today often referred to as [[Dalit]]s.{{sfnp|Mohan|2013|p=249|ps=}}

{{Renaissance of Kerala}}

==Background==
Mahatma Ayyankali was born on 28 August 1863 in [[Venganoor]], Thiruvananthapuram, [[Travancore]]. He was the first of eight children born to Ayyan and Mala, who were members of the [[Pulayar]] community of untouchable people. Although the family were relatively well-off compared to other Pulayars, having been given {{convert|5|acre|ha}} of land by a grateful landlord, the children were encouraged to adopt the customary occupation of agriculture.{{sfnp|Nisar|Kandasamy|2007|pp=64-65|ps=}} Members of the Pulayar community generally were rural slaves at this time.{{sfnp|Oommen|2001|ps=}}

The region in which Ayyankali lived, which now forms a part of the state of [[Kerala]], was [[Caste system in Kerala|particularly affected by social divisions]] during his lifetime and was described by [[Swami Vivekananda]] as a "mad house" of [[Caste system in India|castes]].{{sfnp|Nossiter|1982|pp=25-27|ps=}} The Pulayars were regarded as the lowest group of people in the kingdom{{sfnp|Mendelsohn|Vicziany|1998|p=86|ps=}} and they suffered badly from oppressive discrimination, in particular from members of the powerful [[Nair]] caste.{{sfnp|Nisar|Kandasamy|2007|pp=65-66|ps=}} [[Robin Jeffrey]], a professor specialising in the modern history and politics of India, quotes the wife of a Christian missionary, who wrote in 1860 of the complex social code that {{quote|... a Nair can approach but not touch a Namboodiri Brahmin: a Chovan [Ezhava] must remain thirty-six paces off, and a Pulayan slave ninety-six steps distant. A Chovan must remain twelve steps away from a Nair, and a Pulayan sixty-six steps off, and a Parayan some distance farther still. A Syrian Christian may touch a Nair (though this is not allowed in some parts of the country) but the latter may not eat with each other. Pulayans and Parayars, who are the lowest of all, can approach but not touch, much less may they eat with each other.{{sfnp|Jeffrey|1976|pp=9-10|ps=}}}}

Suffering from this social injustice caused Ayyankali to join with like-minded Pulayan friends. These young people gathered at the end of their workday to sing and dance to [[folk music]] that protested the situation. Some joined him in forming a group that challenged and threatened members of the upper castes whenever an opportunity arose, sometimes attacking them physically. His popularity earned him the names of ''Urpillai'' and ''Moothapullai''.{{sfnp|Nisar|Kandasamy|2007|pp=65-66|ps=}}

Ayyankali married Chellamma in 1888. The couple had seven children.{{sfnp|Nisar|Kandasamy|2007|p=65|ps=}}

==Campaigning==

===Freedom of movement===
In 1893, Ayyankali, dressed to provoke in clothing traditionally associated with the Nairs,{{sfnp|Nisar|Kandasamy|2007|p=67|ps=}} defied the social conventions that applied to lower castes and untouchables by riding on a road in a [[bullock cart]] that he had bought. Both the act of purchase and that of travelling on a road that was traditionally the preserve of the upper castes amounted to a significant challenge. In a similar act of defiance, he entered the marketplace at [[Nedumangad]]. These protests, which have been described by Nisar and Kanadasamy as "laying claim to the public space", strengthened resolve among others from the oppressed communities of Travancore, leading to further protest acts elsewhere, such as in [[Kazhakkoottam]].{{sfnp|Nisar|Kandasamy|2007|pp=66-68|ps=}} The outcome of continued protest marches, which sometimes turned violent and became known as [[Chaliyar riots]],{{sfnp|Nisar|Kandasamy|2007|p=67|ps=}} was that by 1900 the Pulayars had gained the right to use most roads in the state, although they were still barred from those that led to Hindu temples.{{sfnp|Mendelsohn|Vicziany|1998|p=97|ps=}}

Later, in 1904, Ayyankali was inspired on hearing a speech given by the reformist [[Ayyavu Swamikal]]. This Hindu [[sanyasi]] had been preaching the need to break down caste divisions because he thought that doing so would limit the number of people who were converting from Hinduism to [[Christianity in India|Christianity]].{{efn|The number of conversions to Christianity had burgeoned after 1860, when the influence of Christian missionaries as a route to achieve social change became apparent to the oppressed populace.{{sfnp|Padmanabhan|2010|p=104|ps=}}}} A branch of Swamikal's Brahma Nishta Matam organisation was established in that year by Ayyankali and some friends in Venganoor. Ayyankali also drew inspiration from the activities of [[Narayana Guru]], a contemporary social reformer from the [[Ezhava]] caste, although the two men differed in their philosophy and the means of turning it into reality.{{sfnp|Nisar|Kandasamy|2007|p=69|ps=}} Narayana Guru had attempted to forge an alliance between the Ezhavas and untouchable communities such as the Pulayars but there had been violent opposition to the idea from his brethren and the Pulayars remained voiceless until the emergence of Ayyankali.{{sfnp|Mendelsohn|Vicziany|1998|p=97|ps=}}{{efn|The Ezhava and Pulayar communities did ally occasionally on later occasions, one of which was the [[Vaikom Satyagraha|campaign to gain access to the temple at Vaikom]].{{sfnp|Thachil|2014|p=190|ps=}}}}

===Education===
[[File:Ayyankali statue in kollam.jpg|thumb|Statue of Ayyankali in [[Kollam]]]]
Ayyankali also sought to improve access to education. Some Pulayars had access from around the mid-nineteenth century, mostly through the activities of the [[Colonial Missionary Society]] and [[London Missionary Society]].{{efn|The London Missionary Society established the Pulaya Charity School in Thiruvananthapuram in 1861, and similar schools were developed across the region.{{sfnp|Padmanabhan|2010|pp=104-106|ps=}}}} Conversion to Christianity was a prerequisite for attendance at such schools, and there were cases where Pulayars offered to contribute to the cost of supplying teachers for them.{{sfnp|Padmanabhan|2010|pp=104-106|ps=}} However, Ayyankali, who was illiterate,{{sfnp|Mendelsohn|Vicziany|1998|p=263|ps=}} believed that education should be available to all children and this meant that government schools should allow access to untouchables.{{sfnp|Padmanabhan|2010|pp=104-106|ps=}}

The government was already attempting to modernise its approach to social welfare. Several public schools had been opened to untouchable communities after 1895 but the right to primary education was limited in scope.{{sfnp|Padmanabhan|2010|pp=104-106|ps=}} State funding of education became effective in 1904{{sfnp|Houtart|Lemercinier|1978|ps=}} but even after the government ordered schools to admit these untouchable people in 1907, local officials found ways to refuse it.{{sfnp|Padmanabhan|2010|pp=104-106|ps=}} In that year, helped by the experience gained from organising the Brahma Nishta Mattam,{{sfnp|Nisar|Kandasamy|2007|p=68|ps=}} Ayyankali founded the [[Sadhu Jana Paripalana Sangham]] (SJPS) (Association for the Protection of the Poor) which campaigned for access to schools and raised funds to set up Pulayar-operated schools in the interim.{{sfnp|Thachil|2014|p=190|ps=}} This attracted support from both Hindus and Christians.{{sfnp|Mohan|2013|p=231|ps=}}{{efn|Sources vary regarding whether Ayyankali or Krishnathi Asan later founded the All-[[Kingdom of Cochin|Cochin]] Pulaya Maha Sabha (Pulaya Great Assembly) in 1913.{{sfnp|Thachil|2014|p=190|ps=}}{{sfnp|Houtart|Lemercinier|1978|ps=}}}}

An attempt by Ayyankali to enrol a Pulayar girl in a government school led to violent acts perpetrated by upper castes against the community and eventually to the burning-down of the school building in the village of [[Ooruttambalam]]. His response was to organise what may have been the first [[strike action]] by agricultural workers in the region, who withdrew their labour from the fields that were owned by the upper castes until the government acceded to a complete removal of restrictions on education.{{sfnp|Ramachandran|2000|pp=103-106|ps=}}{{efn|The date of this strike is disputed. Some sources say it occurred in 1915 but others say 1907-08.{{sfnp|Mendelsohn|Vicziany|1998|p=97|ps=}}}}

Ayyankali was also central to the success of the Pulayan challenge against the traditional stricture that prohibited female members of the community from clothing their upper body when in public. Caste Hindus had insisted that the custom was necessary to distinguish the lowly status of untouchable people but during the 19th century their belief had come under increasing attack from various untouchable groups and from Christian missionaries. The [[Channar revolt]], through which the [[Nadar (caste)|Nadar]] community were able to overturn the practice in so far as it affected themselves, had happened not long before Ayyankali's birth but the Pulayars remained affected by the discriminatory code until 1915-16.{{sfnp|Mendelsohn|Vicziany|1998|pp=85-86|ps=}}

===Representation===
Ayyankali later became a member of the assembly of Travancore, known as the [[Sree Moolam Popular Assembly]] (SMPA) or Praja Sabha.{{sfnp|Houtart|Lemercinier|1978|ps=}}

==Contribution and influence in society==
The historian P. Sanal Mohan has described Ayyankali as "the most important Dalit leader of modern Kerala".{{sfnp|Mohan|2013|p=249|ps=}} The anniversary of Ayyankali's birth has been celebrated by his descendants and by special interest groups.<ref>{{cite news |url=http://www.hinduonnet.com/2001/09/02/stories/0402404y.htm |title=Tributes paid to Ayyankali |date=2 September 2001 |work=The Hindu |access-date=2014-12-03}}</ref>

== See Also(Social reformers of Kerala) ==

* [[Chattampi Swamikal]]
* [[Narayana Guru|Sree Narayana Guru]]
* [[Padmanabhan Palpu|Dr. Palpu]]
* [[Kumaran Asan|Kumaranasan]]
* [[Ayyathan Gopalan|Rao Sahib Dr. Ayyathan Gopalan]]
* [[Brahmananda Swami Sivayogi]]
* [[Vagbhatananda|Vaghbhatananda]]
* [[Mithavaadi Krishnan]]
* [[Moorkoth Kumaran]]
* [[Ayya Vaikundar]]
* [[Pandit Karuppan]]

==References==
'''Notes'''
{{notelist}}
'''Citations'''
{{reflist|colwidth=30em}}
'''Bibliography'''
{{refbegin}}
*{{citation |title=Socio-Religious Movements in Kerala: A Reaction to the Capitalist Mode of Production: Part One |first1=Francois |last1=Houtart |first2=Genevieve |last2=Lemercinier |journal=Social Scientist |volume=6 |issue=11 |date=June 1978 |doi=10.2307/3516609 |jstor=3516609 }}
*{{citation |title=The Decline of Nayar Dominance: Society and Politics in Travancore 1847–1908 |first=Robin |last=Jeffrey |author-link=Robin Jeffrey |year=1976 |publisher=Sussex University Press |isbn=0-85621-054-4 |url-access=registration |url=https://archive.org/details/declineofnayardo0000jeff }}
*{{citation |title=The Untouchables: Subordination, Poverty and the State in Modern India |first1=Oliver |last1=Mendelsohn |first2=Marika |last2=Vicziany |publisher=Cambridge University Press |year=1998 |isbn=978-0-52155-671-2}}
*{{citation |chapter=Religion, Social Space, and Identity: The Prathyaksha Raksha Daiva Sabha and the Making of Cultural Boundaries in Twentieth Century Kerala |first=P. Sanal |last=Mohan |title=Life as a Dalit: Views from the Bottom on Caste in India |editor1-first=Subhadra Mitra |editor1-last=Channa |editor2-first=Joan P. |editor2-last=Mencher |publisher=SAGE Publications India |year=2013 |isbn=978-8-13211-777-3 |url=https://books.google.com/books?id=tTAnAgAAQBAJ}}
*{{citation |title=Ayyankali — Dalit Leader of Organic Protest |first1=M. |last1=Nisar |first2=Meena |last2=Kandasamy |author-link2=Meena Kandasamy |publisher=Other Books |year=2007 |isbn=978-8-19038-876-4 |url=https://books.google.com/books?id=jAIR983RvW4C}}
*{{citation |title=Communism in Kerala: a study in political adaptation |first=Thomas Johnson |last=Nossiter |publisher=University of California Press |year=1982 |chapter=Kerala's identity: unity and diversity |url=https://books.google.com/books?id=8CSQUxVjjWQC |isbn=978-0-520-04667-2 |author-link=Thomas Nossiter}}
*{{citation |title=Civil Society: Religion, Caste and Language in India |first=T. K. |last=Oommen |journal=Sociological Bulletin |volume=50 |issue=2 |date=September 2001 |pages=219–235 |jstor=23619840 }}
*{{citation |chapter=Learning to Learn: Dalit Education in Kerala |first=Roshni |last=Padmanabhan |title=Development, Democracy and the State: Critiquing the Kerala Model of Development |editor-first=K. Ravi |editor-last=Raman |publisher=Routledge |year=2010 |isbn=978-1-13515-006-8 |url=https://books.google.com/books?id=IGiMAgAAQBAJ}}
*{{citation |chapter=Kerala's Development Achievement and their Replicability |first=V. K. |last=Ramachandran |title=Kerala: the Development Experience: Reflections on Sustainability and Replicability |editor-first=Govinda |editor-last=Parayil |publisher=Zed Books |year=2000 |isbn=978-1-85649-727-5}}
*{{citation |title=Elite Parties, Poor Voters: How Social Services Win Votes in India |first=Tariq |last=Thachil |publisher=Cambridge University Press |year=2014 |isbn=978-1-10707-008-0 |url=https://books.google.com/books?id=K1neBAAAQBAJ}}
{{refend}}

{{commons category|Ayyankali}}

{{Authority control}}

{{Indian Independence Movement}}

{{DEFAULTSORT:Ayyankali}}
[[Category:Indian caste leaders]]
[[Category:1863 births]]
[[Category:1941 deaths]]
[[Category:Scholars from Thiruvananthapuram]]
[[Category:Dalit activists]]
[[Category:Members of the Sree Moolam Popular Assembly]]
[[Category:Indian social reformers]]
[[Category:People of the Kingdom of Travancore]]
[[Category:20th-century Indian scholars]]
[[Category:19th-century Indian scholars]]
[[Category:Activists from Kerala]]
[[Category:19th-century Indian politicians]]
[[Category:20th-century Indian politicians]]
[[Category:Politicians from Thiruvananthapuram]]