The DMK excels in crafting narratives that seamlessly embed themselves in the moment, often intertwining subtle falsehoods within their speeches. Keen observers can discern these untruths upon closer examination. Similarly, party cadres possess a remarkable ability to weave their perspective into intricate webs of storytelling, adeptly presenting their version of events to audiences. Since its inception in 1949, the party has honed this skill through years of political discourse on various stages.
Similarly, the Deputy Secretary of the DMK Student Wing, Amutharasan, recently delivered a speech where he blatantly misrepresented the Nationalist Poet Bharati, targeted Brahmins with derogatory remarks, and mocked Hindu beliefs by using the poems of Barathidasan.
Amutharasan commenced his address by referencing a common belief across Asian Pacific nations that the Sun occupies the highest position, symbolizing his confidence in the victory of the DMK in the election. He expressed optimism that the BJP, under the leadership of Prime Minister Narendra Modi, would not secure a third term. Additionally, he highlighted with pride that Modi’s campaign against the DMK had inadvertently brought the party into the limelight in northern states.
Tamils Lack Vigor And Dignity
Amutharasan immediately criticized the Tamil people, suggesting they lacked vigor and dignity until the emergence of EVR, who introduced rational thinking in the lines of DMK’s own arrogance.
Amutharasan deriding the Tamil community stated, “Thanthai Periyar (EVR) is spread all over India today, Thanthai Periyar’s ideas will rule in India in the times to come. In that way, it was Thanthai Periyar who taught us through wisdom and medicine of self-esteem to the Tamil community that lacked vigor and dignity (Soodum, Soranayum) and made us all live with dignity and rationale today.”
Paints Subramania Bharati Casteist
Amutharasan didn’t just stop there; while on the move, he falsely claimed that the nationalist poet Subramania Bharati endorsed the caste system. This assertion was made while introducing Bharathidasan, who, inspired by Bharati, changed his name to denounce superstition, the caste system, and advocate for women’s rights and dignity. The question arises: if Bharati truly supported the caste system, why did Bharathidasan retain his name influenced by Bharati? However, the DMK, due to Bharati’s Brahmin background, dismisses his influence.
He referenced Subramania Bharati’s lines from poem Vande Mataram “Aayiram Undingu Jaathi” suggesting that they implied support for the caste system, but the truth was quite different. The context of Bharati’s words was a condemnation of the caste system and a call for unity among Indians. He observed that the British, in their colonial strategy, sought to sow divisions among Indians based on religion. Bharati recognized the need for solidarity among Indians, transcending religious differences, to effectively resist colonial rule. By emphasizing unity over religious and caste divisions, Bharati aimed to rally Indians against their common oppressors, challenging the colonial narrative that relied on internal strife. The selective quoting by DMK cadres, often distorts the true message of Bharati’s works.
Quota Caste – Slur On Brahmins & Hindus
Amutharasan stated, “There is nothing called quota castes, Do you know what quota caste is? If you ask to stand in the election, meet the people, feel their pain and suffering, ask them to win their votes and come, they say no, no, I will become Finance Minister in the Rajya Sabha under special quota is a quota caste.”, a ridicule aimed at Finance Minister Nirmala Sitharaman. Later, Amutharasan swiftly remarked that back in 2019, the BJP had embraced the moniker “Chowkidar.” When reporters approached Subramanian Swamy at the airport, inquiring if he had not appended “Chowkidar” to his name, he retorted that, “Bloody nonsense they are Shudravaals, I’m of higher stature, hence I could not add they should add it” mockingly in a Brahmin slang.
The interview was with Thathi TV, Subramanian Swamy stated, “I’m not Chowkidar, I’m Brahmin, So I can’t become a chowkidar (watchman). I will teach them and based on the ideas they/I’ll will follow it.” It should be noted that he refrained from making any comparisons involving the term “Shudras.” Then Amutharasan again ridiculed FM Nirmala Sitharaman based on her Caste identity stating, “The people who come from the tradition of saying don’t put money in the hundi, put money in the plate are the qouta caste.”
Amutharasan cited EVR’s articles, which proclaimed that those who immersed themselves in Tamil literature often found spiritual enlightenment. He referenced poets such as Kamban, who was revered as Kambanaatazhvar, Vedhachalam honored as Swami Maramalai Adigal, Sankaradas known as Sankaradasa Swamigal, and Muthusami Kaviraayar revered as Swami Muthuswami. Thiru V Klayana Sundaranar attempted to follow suit but refrained from further pursuit due to criticism from EVR. Consequently, EVR commended Bharathidasan for his steadfast dedication to the cause. Later, Amutharasan argued that the middle class is economically constrained due to their engagement in temple visits, religious rituals, and donations.
He also went on to slander the Brahmin community with “Kannadi Maaniyam” jibe implying that Brahmins got land by making their wives run naked in front of British.
Caste System Not Associated With Brahmins
Caste has been a prevailing system in Tamil Nadu throughout history. Despite repeated condemnation by intellectuals advocating for humanity and unity, Dravidian ideologists often overlook these criticisms and begin their historical narrative only from the era of EVR. For instance, Sangam literature contains numerous references to caste discrimination. Avvaiyar famously said, “Saadhi Irandoliya Verillai saatrangaal needhi vazhuva neri murayil – medhiniyil ittaar periyor idathaar ilikulathaar pattaangil ulla padi,” highlighting the enduring presence of caste discrimination and societal disparities.
Literary researchers argue that archaeological evidence suggests the existence of four categories, there are also mentions of other classifications. This leaves room to speculate that there were divisions beyond these four categories.
What we now call ‘caste’ was previously referred to as ‘Citizen Identity’. Tamils used these identity markers appended to their names. Words denoting these are found in the names of Sangam era individuals. For instance, after the names of kings, we encounter titles like ‘Sempian’, ‘Velir’, and ‘Athan’. The term ‘Athan’ is inscribed on pottery fragments discovered during excavations, indicating its significance. Names like ‘Nalliyathan’, ‘Seralathan’, and ‘Seraman Katungo Vaziyathan’ are derived from this term.
The notion that social identities were not based on birth but on occupation is also debatable. Tolkappiyam, while discussing marital matches, emphasizes the equality in birth and wealth between the bride and groom. Tolkappiyam, the oldest surviving Tamil text, serves not only as a language primer but also as a guide to Tamil life, addressing both familial and societal aspects. Despite its significance, some accuse Tolkappiyam of being influenced by Aryans and of conveying messages inconsistent with Tamil tradition. However, such criticisms ultimately harm Tamil heritage.
Beyond Tolkappiyam, Sangam texts like Purananuru mentions various occupational identities such as ‘Pulaiya’ for those working in the cemetary, ‘Pulaithi’ for washerwomen, and temple dancers. Words like ‘Uyanthor’, ‘Kadaisiyar’, ‘Izhinthor’, and ‘Izhishinan’ appear frequently in Sangam literature.
Not only do terms like ‘Ihindhon’, ‘Oppon’, and ‘Uyanthon’ exist, but there are also prescribed behaviors associated with them. Archeological evidence suggests that goods could be obtained through negotiation. Adopting a broader perspective, as encapsulated in the saying ‘Yatum Ure Yavaru Kalir’, fosters equality and mutual respect, transcending societal divisions.
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