END OF CASTEISM
by TM Mani aka Umar Farook
Vergal Publications, 235 Peters Road,
Royapettah, Chennai- 14
Pages: 134
Price: Rs. 50/-
2010
Reviewed by PROFESSOR U. MUHAMMAD IQBAL
This book was originally written in Tamil and has been rendered into English with a catchy title. There have been a spate of books with titles like End of History, End of Philosophy, End of Religion, etc. The book under review is an interesting addition to books with similar titles. However, the title should not be misunderstood. The book is quite insistent that as long as Hinduism survives, casteism cannot end. Then what does the author imply through his title? He echoes Dr Ambedkar’s viewpoint. The victims of casteism can end casteism by either relocating to a place where caste will not be a hindrance or embracing another religion of Indian origin or non-Indian origin. As long as the Dalits remain within the Hindu fold, inter-caste marriage, concessions, reservations, legislative measures at amelioration, grants, housing colonies, job opportunities will not succeed in removing the social stigma of being born a Dalit. Political parties, the author contends, need the Dalits as their vote bank and for purposes of perpetuating their hold upon them. He realises that the advice to convert to a new religion is easier said than done. In spite of unbounded reverence for Dr Ambedkar who set a personal example by converting to Buddhism, the Dalits of Tamil Nadu find it too hard to emulate the example. They seem to be of the opinion that what cannot be ended should be endured.
The book is autobiographical in nature and written from the perspective of an epic struggle launched to secure rights of citizenship for the Dalits of Tamil Nadu in general and for the Dalits of Thanjavur District in particular. T.M Mani led the Dalit Blue Tigers Movement and his inspiring leadership was such that the Dalit mothers were prepared to sacrifice their children in order to protect him. His political skill of organising oppressed classes and securing success is very much in evidence in the book. His sacrifices, sufferings, and prison terms show that he is an ideal man of masses. The humiliations that his father undergoes are narrated in a moving manner. His references to the rain, and the darkness of the night, and graphic details of how he helped his toiling mother in looking after his younger brother give the reader a feeling that the author is a narrator of poetic dimension.
In order to assert the social dignity of the Dalits, he selected certain symbols for agitation. He made known to the higher castes that the Dalits would stop beating the drum known as thappu. The reaction of the higher castes and the government agencies forms of the theme of the first chapter. The struggle to use the cement bridge for carrying the dead bodies of the Dalits, instead of the bamboo bridge specially constructed for the Dalit dead bodies, is excitingly narrated in the second chapter.
The third chapter, though brief, is very important because it deals with a Dalit collector who is transferred to an unimportant post for punishing those who burnt the huts of the Dalits. The author’s views on Mr Ilayaperumal, Periyar, Dr Ambedkar, Gandhiji, Kanshiram can be read in the fourth chapter. It also refers to the restrictions placed on the Dalits at the time of voting. Two very perceptive remarks are worth quoting here, “Even though the Englishmen were Christians the higher caste among the Hindus intermarried with them. As a result, one more caste was created, and caste system did not come to an end.” (P.86) “Those who accepted Ambedkar did not accept Periyar. Those who accepted Periyar did not accept Ambedkar. This is the power of caste system.” (P.115)
TM Mani respects both Periyar and Dr Ambedkar and praises both Ms Jayalalitha and Kalaingar. “Ms Jayalalitha broke the tradition that only true Brahmins are the repositories of Agama and gave the right to all castes, and the monopoly right to priesthood has been taken away from the Brahmins by Karunanidhi. These two leaders must be thanked in profusion.” (P.113) Such observations are rare in Tamil Nadu and indicate how cosmopolitan and catholic the author is in his attitudes.
The fifth chapter on Dr Ambedkar is crucial to the book and shows how the Dalits were persuaded to get educated. The last chapter depicts the author as one who practises what he preaches. He converts to Islam in order to end casteism in his own life. He opens a new chapter of his life and prepares for a life dedicated to Allah and inspired by the ideals of genuine equality and brotherhood.
Anecdotes about Sage Jagdamani’s wife, about Nandan, and Thiruppan Azhwar, and about Harischandra, etc. raise the reader’s interest to an exciting level. Contemporary social and political history of the Dalit struggle in Tamil Nadu and the august personality of the author make this book a compelling reading. Publishers deserve commendation and encouragement.