It has been a great privilege to have interviewed Dr K Veeramani several times and to have listened to his impassioned lectures on social justice and humanism. As he turned 93 on December 2, I congratulated him for persistently following the path shown by Thanthai Periyar. Without his deep-rooted involvement in the movement started by the legendary Periyar, we would not have witnessed anything credible.
Today, I can say with firm conviction that Dr Veeramani is the greatest living icon of Periyar’s movement. It is therefore extremely important that when we discuss the revolutionary work of Periyar, we also begin documenting and analysing the extraordinary contributions of Dr Veeramani since the inception of the Dravidar Kazhagam movement.
For me, Dr Veeramani’s life is not only inspiring but profoundly significant. I never saw or heard Periyar, but my interactions with Asiryar gave me a sense of Periyar’s conviction. His unwavering principles stand apart in a crowd of those who change their colours for the sake of power. He could have become a Member of Parliament or held positions on various boards, but he chose instead to dedicate his life entirely to the self-respect movement.
Tamil Nadu has always fascinated me, largely because of the ideals and actions of Thanthai Periyar. Yet, as I explored the Dravidian parties more deeply, I found contradictions in their thoughts. Many spoke against brahmanism, but their record on caste emancipation and respect for the autonomy and identity of the Adi Dravidars remains questionable. It is complex to understand why, in the land of Periyar, violence against Dalits and cases of untouchability persist. Years ago, some brahmins, under the guise of Dalit politics, targeted Periyar. That was atrocious.
While I may agree that many Dravidian parties, or those who swear by Periyar’s name, rarely speak about caste discrimination against Dalits, to blame Periyar—whose heroic battle at Vaikom is well known—for ignoring Dalit interests is extremely difficult to accept. When these issues became the talk of the town and certain ‘experts,’ aided by media connections, portrayed Periyar as abandoned in Tamil Nadu, I turned to Dr Veeramani’s writings published by Periyar Thidal.
I tried to understand why the Brahmanical elite in Tamil Nadu were so obsessed with Periyar and realised that some sought to use Ambedkarism to defame him. This was atrocious, for in the Bahujan and Ambedkarite movements across India, Thanthai Periyar remains one of the most respected icons, alongside Baba Saheb Ambedkar, Jyotiba Phule, and Savitribai Phule.
Attempts to create division among them are bound to fail, as Periyar cannot be held responsible for the wrongs committed by Dravidian parties, particularly when they ignored Dalit interests or even opposed inter-caste marriages and the SC-ST Prevention of Atrocities Act. Tamil Nadu still remains an area of concern regarding violence and discrimination against Dalits.
Whenever I interviewed Asiryar, he responded to every question without evasion. I have interviewed him thrice, and each conversation opened new dimensions of history and understanding of Periyar. One question that always intrigued me was Periyar’s views on Hindi. I felt he had a huge following in North India, where humanists like Lalai Singh Yadav translated his work Sachchi Ramayana into Hindi.
An understanding of Periyar’s ideas in the Hindi heartland could have brought immense cultural change. My confusion evaporated when Thiru Veeramani explained that Periyar was not against the Hindi language itself, but against the imposition of Aryan cultural values on Tamil people.
Dr Veeramani can proudly say that he never compromised his principles. He and his dedicated cadres of Dravidar Kazhagam have fought against irrationality and superstition in society. Political parties use Periyar for their own purposes, but if his spirit is alive today in Tamil Nadu, it is because of Dr Veeramani and Dravidar Kazhagam, who uphold Periyar’s belief that political parties compromised the ideology.
One can still see Periyar’s black shirt and white pant or dhoti attire worn by Asiryar and DK cadres, while Tamil Nadu’s political parties swearing by Periyar’s name abandoned that long ago. I find no symbol more powerful than this, which represents social justice so vividly. I have narrated this to many of my African friends who were unaware of it. Nobody has placed the symbol of black power in its rightful place as Periyar did, and for propagating it unapologetically, we must salute the spirit of Dr Veeramani and the workers of Dravidar Kazhagam.
While political parties take credit for the 69% reservation in Tamil Nadu, safeguarded in Schedule IX of the Constitution, the efforts of Dr Veeramani in this regard must be acknowledged. He not only spoke and publicised the issue but also explained it to then Chief Minister J Jayalalithaa and united all parties in Tamil Nadu at an unprecedented scale, compelling the PV Narasimha Rao government to place the 69% reservation beyond legal challenge in any court of law.
Strong institutions are needed to build a movement, and vice versa. Today, Periyar’s voice is heard across India and internationally. Dr Veeramani is a living legend who has kept alive the spirit of Periyar’s dreams. Tamil Nadu remains the most powerful state where Periyar’s vision has shaped society. No political party can afford to ignore Periyar’s ideals, even if they pay only lip service.
This reflects the truth that political power alone is insufficient; without a strong socio-cultural movement, politics remains short-lived. The dedication of Dravidar Kazhagam cadres, led by Thiru Veeramani, has ensured that Periyar’s vision is implemented in Tamil Nadu. Unlike politicians, Dr Veeramani has sought to bring Ambedkarites and Periyarists together for the greater good of humanity. He has been honoured by various organisations internationally. Even at this age, Dr Veeramani remains active, guiding thousands of cadres in understanding Periyar and his ideals.
A visit to Periyar Thidal fills the heart with immense joy and pride. One can feel the power of Periyar, but it would not have been possible without strong and dedicated followers. A movement is not merely an activity at a particular time but a life-changing force impacting millions who may never have directly witnessed it. Its influence extends beyond Tamil Nadu.
Periyar’s self-respect movement today is recognised worldwide. The literature produced at Periyar Thidal is in high demand across India. The Ambedkarite and Bahujan movements have translated many of Periyar’s works, raising the question of how Periyar, who spoke only in Tamil, reached global audiences.
Internationally, interpretation is often done by professionals, but in Periyar’s movement, his powerful oratory was interpreted into English by Asiryar, who lived the ideals of Periyar rather than treating it as a profession. Today, we have this enormous wealth of Periyar’s movement, sustained by dedicated cadres and literature, ensuring Tamil Nadu remains safe in the hands of those committed to Periyar’s legacy.
On his 93rd birthday, I congratulate Thiru Veeramani and wish him continued energy to fulfil his vision so that Periyar’s words reach every corner of the country in multiple languages. Dr Veeramani himself is an institution, and it is time for the younger generation to be drawn into the movement and learn from the vast treasure of his work. I extend my wishes to all members of the Dravidar Kazhagam family to celebrate this occasion and carry the movement forward, making us all proud.
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*Human rights defender
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