Reformation in kerala - class-VIII

Many social evils like the denial of equal opportunity and exploitation prevailed in Kerala due to rigid caste hierarchy. Discrimination was apparent in clothing, occupation, dwellings, language and even names. Women were denied equal opportunities. It is this social condition that prompted Swami Vivekananda to describe Kerala as a 'lunatic asylum'.

Evil customs and practices existed in all parts of India and the social reform movements that were organized to eradicate them. Vaikunta Swamikal was one of the earlier social reformers in Kerala. He was born at Shastamkoyil in Kanyakumari.

During that period, the Avarnas (lower caste people) were prohibited from drawing water from the wells used by the Savarnas (upper caste people). Vaikunta Swamikal challenged this social abuse by digging wells, which were free for use by everyone irrespective of caste. He also began the practice of inter-dining (Samapanthibhojanam) where people collected and cooked rice, cereals and vegetables and dined together, irrespective of their caste.

Evil customs and practices existed in all parts of India and the social reform movements that were organized to eradicate them. Vaikunta Swamikal was one of the earlier social reformers in Kerala. He was born at Shastamkoyil in Kanyakumari.
During that period, the Avarnas (lower caste people) were prohibited from drawing water from the wells used by the Savarnas (upper caste people). Vaikunta Swamikal challenged this social abuse by digging wells, which were free for use by everyone irrespective of caste. He also began the practice of inter-dining (Samapanthibhojanam) where people collected and cooked rice, cereals and vegetables and dined together, irrespective of their caste.

Evil customs and practices existed in all parts of India and the social reform movements that were organized to eradicate them. Vaikunta Swamikal was one of the earlier social reformers in Kerala. He was born at Shastamkoyil in Kanyakumari.
During that period, the Avarnas (lower caste people) were prohibited from drawing water from the wells used by the Savarnas (upper caste people). Vaikunta Swamikal challenged this social abuse by digging wells, which were free for use by everyone irrespective of caste. He also began the practice of inter-dining (Samapanthibhojanam) where people collected and cooked rice, cereals and vegetables and dined together, irrespective of their caste.

Many social evils like the denial of equal opportunity and exploitation prevailed in Kerala due to rigid caste hierarchy. Discrimination was apparent in clothing, occupation, dwellings, language and even names. Women were denied equal opportunities. It is this social condition that prompted Swami Vivekananda to describe Kerala as a 'lunatic asylum'.
Evil customs and practices existed in other parts of India and the social reform movements that were organized to eradicate them. Similarly, during the same period, several social reform movements were formed in Kerala as well to tackle them.

Many social evils like the denial of equal opportunity and exploitation prevailed in Kerala due to rigid caste hierarchy. Discrimination was apparent in clothing, occupation, dwellings, language and even names. Women were denied equal opportunities. It is this social condition that prompted Swami Vivekananda to describe Kerala as a 'lunatic asylum'.
During this period, several social reform movements were formed in Kerala to tackle them. Sree Narayana Guru who was one of the social reformers in Kerala. Elimination of the caste system was the primary aim of Guru's social activities. He toiled for communal harmony. The declaration of Guru that the caste of humanity is being humane, created new waves in the society. His aim was to mould the society into a civilised one.

Many social evils like the denial of equal opportunity and exploitation prevailed in Kerala due to rigid caste hierarchy. Discrimination was apparent in clothing, occupation, dwellings, language and even names. Women were denied equal opportunities. It is this social condition that prompted Swami Vivekananda to describe Kerala as a 'lunatic asylum'.

During this period, several social reform movements were formed in Kerala to tackle them. Sree Narayana Guru who was one of the social reformers in Kerala. Elimination of the caste system was the primary aim of Gurus social activities. He toiled for communal harmony.

Several social reform movements were formed in pre-reformative Kerala to tackle social evils. Ayyankali was a reformer who strived for the uplift of the depressed classes. He recognized that education is an investment in resolving social inequalities and to improve the social status of the depressed classes.
He was born at Venganur in Thiruvananthapuram district. Sadhujana Paripalana Sangham was the organization he founded for his reform activities.

Several social reform movements were formed in pre-reformative Kerala to tackle social evils. Ayyankali was a reformer who strived for the uplift of the depressed classes. He recognized that education is an investment in resolving social inequalities and to improve the social status of the depressed classes.
He was born at Venganur in Thiruvananthapuram district. Sadhujana Paripalana Sangham was the organization he founded for his reform activities. The aims of the organization were:

• The right of Avarnas to walk freely along the public roads,
• School admission of the students from depressed classes and
• Better wages for labourers.

Ayyankali was a reformer who strived for the uplift of the depressed classes. He recognized that education is an investment in resolving social inequalities and to improve the social status of the depressed classes.He was born at Venganur in Thiruvananthapuram district. Sadhujana Paripalana Sangham was the organization he founded for his reform activities. The aims of the organization were:

• The right of Avarnas to walk freely along the public roads,
• School admission of the students from depressed classes and
• Better wages for labourers

Evil customs and practices existed in all parts of India and the social reform movements that were organized to eradicate them. Vaikunta Swamikal was one of the earlier social reformers in Kerala. He was born at Shastamkoyil in Kanyakumari.
He also:

• raised voice against the evil custom of preventing women of the so-called lower castes from wearing upper cloth.
• protested against the prohibition on temple entry.
• formed Samatwasamajam, an organization for carrying out social reforms.

Sree Narayana Guru was one of the social reformers in Kerala. Elimination of the caste system was the primary aim of Guru's social activities. He toiled for communal harmony. The declaration of Guru that the caste of humanity is being humane, created new waves in the society. His aim was to mould the society into a civilized one.
The Sree Narayana Dharma Paripalana Yogam was founded in 1903 to propagate the teachings of Guru.

Vaikunta Swamikal expressed his contempt towards the British government by referring to it as 'ven neecha bharanam' (the rule of white devils).

The activities of Swamikal inspired the Channar Revolt (otherwise known as Upper Cloth Mutiny) that fought for the right of the Channar women to wear upper clothes and knee-length garments.

Many social evils like the denial of equal opportunity and exploitation prevailed in Kerala due to rigid caste hierarchy. Discrimination was apparent in clothing, occupation, dwellings, language and even names. Women were denied equal opportunities. It is this social condition that prompted Swami Vivekananda to describe Kerala as a 'lunatic asylum'.

During this period, several social reform movements were formed in Kerala to tackle them. Sree Narayana Guru who was one of the social reformers in Kerala. Elimination of the caste system was the primary aim of Guru's social activities. He toiled for communal harmony. He organized an All Religion Conference at Aluva and at the main entrance of the venue he wrote: This conference is not to argue and win, but to know and inform.

Poykayil Sree Kumara Gurudevan propagated his ideologies through songs and speeches that expressed the miseries and agonies of slavery and the protest of the depressed. He was a social reformer who combined knowledge and spirituality for the liberation of the depressed classes.
He fought against caste discrimination and exploitation and founded the organization Pratyaksha Raksha Daiva Sabha for philanthropy, universal brotherhood and world peace.

Ayyankali was a reformer who strived for the uplift of the depressed classes. He recognized that education is an investment in resolving social inequalities and to improve the social status of the depressed classes. In 1893, Ayyankali broke social prohibitions imposed on avarnas by travelling through the public roads of Venganur in a Villuvandi (a special type of bullock cart). He started the fight for the right of freedom of movement of the depressed classes by travelling through the major roads of Travancore.

Poykayil Sree Kumara Gurudevan propagated his ideologies through songs and speeches that expressed the miseries and agonies of slavery and the protest of the depressed. He was a social reformer who combined knowledge and spirituality for the liberation of the depressed classes.
He fought against caste discrimination and exploitation and founded the organization Pratyaksha Raksha Daiva Sabha for philanthropy, universal brotherhood and world peace.

Vakkom Abdul Khader Maulavi was a reformer who had mastered various languages like Malayalam, Urdu, Arabic, Sanskrit and Persian. He collaborated with the activities of Muslim Aikya Sangham established at Kodungallur. He founded the magazines Muslim and Al Islam and the newspaper Swadeshabhimani to spread the light of knowledge.

Chattampi Swamikal was a philanthropist during this time, who worked for the benefit and well being of human society irrespective of caste and creed. He was born at Kannammoola in Thiruvananthapuram.

Chattampi Swamikals real name was Ayyappan. During his Gurukula days, he was assigned by his Guru the duty to monitor and administer the rules in the Gurukula. Thus he earned the name Chattampi (the one who is assigned to administer the rules) and later came to be known as Chattampi Swamikal.

Chattampi Swamikal was a philanthropist during this time, who worked for the benefit and well being of human society irrespective of caste and creed. He was born at Kannammoola in Thiruvananthapuram.

• He argued for the temple entry of the depressed classes and their freedom of movement.
• He interdined with the depressed classes and worked for their social progress. He opposed the Brahminic domination that existed in the society.

Chattampi Swamikal was a philanthropist during this time, who worked for the benefit and well being of human society irrespective of caste and creed. He was born at Kannammoola in Thiruvananthapuram.

• He argued for the temple entry of the depressed classes and their freedom of movement.
• He interdined with the depressed classes and worked for their social progress. He opposed the Brahminic domination that existed in the society.

Chattampi Swamikal was a philanthropist during this time, who worked for the benefit and well being of human society irrespective of caste and creed. He was born at Kannammoola in Thiruvananthapuram.

• He argued for the temple entry of the depressed classes and their freedom of movement.
• He interdined with the depressed classes and worked for their social progress. He opposed the Brahminic domination that existed in the society.