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CIVIL DISOBEDIENCE MOVEMENT IN KANYAKUMARI DISTRICT

Doral
Ph. D. Research Scholar, S.T. Hindu College, Nagercoil.

Abstract
The different aspects of the Civil Disobedience Movement of the Kanyakumari District indicate that this was the most extensive and the best organized of the popular movements in the State. Kanyakumari District witnessed the outbreak of several agitations. From the nineteenth century onwards there was a political and social awakening among the people. As a result of this, the district witnessed a number of movements. Among them, the most important was the Civil Disobedience Movement. The first phase of the movement was started in 1919 and it was continued up to 1929.  The second phase of the movement was started from 1930 to 1945. The different trends in the movement indicate that it passed through the Kanyakumari District. The political activities of the people of the State were mainly influenced and guided by the Indian National Congress. In 1919, a Committee was formed in the State. This Committee popularized the idea of Civil Disobedience and the boycott of the British goods to the inhabitants of the region. The Vaikom Satyagraha was started by Dr. M.E. Naidu at Suchindram in South Travancore in January, 1929 was a continuation of the peaceful struggle at Vaikom. In Kanyakumari District, the national patriots like Sivanthanu Pillai attended some of the Congress Party sessions. At the local level he along with Shaik Thampi Pavalar, M.E. Naidu, Sivan Pillai, Rahim, Ezaki Muthu Pillai and a few others organized a Congress wing in Nagercoil1 He popularised Khadi and campaigned for the removal of untouchability and for the upliftment of the depressed classes. The Civil Disobedience Movement advocated by Gandhiji made the patriots to held meetings at various centers. In these meetings, the leaders stressed the necessity of attaining purnaswaraj to the people of India. But, the Colonial Government continued its aggressive policy towards the natives.

Introduction
The different aspects of the Civil Disobedience Movement of the Kanyakumari District indicate that this was the most extensive and the best organized of the popular movements in the State. Kanyakumari District witnessed the outbreak of several agitations. But, the government never faced during any period earlier struggle, organized under the single political party with the declare objective of securing democratic rights of the Civil Disobedient Movement. The Vaikom Satyagraha was started by Dr. M.E. Naidu at Suchindram in South Travancore in January, 1929 was a continuation of the peaceful struggle at Vaikom. The Vaikom settlement was a bed-rock of freedom, because the settlement in a document between the people in the State, constituting a bit step in the direction of liberty in one respect at least.

KHADI AND SWADESHI
In 1923, a Khadi board was organized in every province. In order to supervise and control the activities of these provincial Khadi boards, an All India Khadi Board was established1. This board sanctioned  Rs. 15,000 to carry out the work in Travancore State. The board also sent a few enthusiastics to the Sabarmati Ashram in Gujarat to undertake training in the production of Khadi work2. At this time Gandhi was arrested at Ahmedabad. This news spread like a wildfire not only in other districts of India, but also in Kanakumari District. Hartal was observed in Kanyakumari District. Sivathnu Pillai, a freedom fighter took much interest and visited Nagercoil to see whether hartal was observed in a clear manner. He was glad to see that all the shops were closed voluntarily. The District Magistrate and others had tried in vain to make the reopen their shops. Sivathanu Pillai went from village to village, whenever he found time to sell khadi cloth to the villagers3. Meanwhile a new production centre was opened at Nagercoil in South Travancore, where a private sales depot had already been functioning by Dr. M.E. Naidu4.

FORMATION OF A NATIONAL CONVENTION
The National Convention was formally inaugurated in 1922 and was supported by the liberals and the national Home Rule Laegue. Annie Besant, who was responsible in bringing about such an organization and was deputed to visit Simla to lay the scheme before the two houses of the Parliament which were in session then. Accordingly, an executive committee, was formed with the members of both the houses representing the various provinces5.

After getting the official sanction from the Congress the programme of non co-operation was implemented. Subsequently, the elections under the Act 1919 were boycotted.6 Children were to be withdrawn from government schools and lawyers boycotted the courts. The rich came forward with donation to maintain the non- practicing lawyers. Following this, on 1st February 1922 Gandhi wrote to the Viceroy, about the lawlessness and suppressive policy of the British on 4th February 1922. At Charichaura, a place near Gorakhpur in Uttarpradesh, people became violent towards the police. This led to firing and the mob set fire to the police camp with some twenty-two policemen inside on February 5th, 1922. After this incident Gandhi gave a terminate this movement abruptly, primarily because he thought that the nation was not ready for a non-violent movement. Many of the leaders of Kanyakumari District were not happy with the suppression of the movement7.

On Civil Disobedience Committee was unanimous. It recommended that the country was not prepared at the present time to embark upon mass Civil Disobedience, but  in view of the fact that a situation might arise in any part of the  country demanding an immediate resorts to mass disobedience of a limited character8.  Civil Disobedience Committee another person who came to know Kasthu Ranga Iyengar during the same committee days, Sri Purushottamas Thankurdas, recalled at a later date. “I crossed swords with him as a witness before the Civil Disobedience Committee”9. The recommendations of the Civil Disobedience Enquiry Committee were taken up for consideration by the Travancore Congress Committee which met on November 20, 1922. C.R. Das spoke emphasizing the importance of unity and after him Pandit Motilal Nehru moved a resolution approving the Civil Disobedience Committee recommendations that the country was not yet ready for Civil Disobedience the resolution was passed10.

VAIKOM SATYAGRAHA
Padmanabha Pillai visualized a Hindu Society, unified and free from caste distinctions. He worked for the uplifment of depressed classes and eradication of untouchability. Hence, he participated in the famous Vaikom Satyagraha. In the year 1924, a meeting was held at Quilon. It was resolved to work for temple for the Harijans and for their freedom of movement on all public roads11. Accordingly, on 30th March 1924, a Sathyagraha campaign was started in front of the Temple at Vaikam in Central Travancore. A band of volunteers who participated were M.E. Naidu, Sivathanu Pillai and others walked to the temple precinets. But, were served with ban orders by the District Magistrate. Many volunteers staged satyagraha and courted arrest. The Kanyakuamri District Hindu Sabha, the Nayar Service Society, the Kshatriya Maha Hindu Sabha, the leading social organizations extended their support to the movement. Volunteers from different places took part in the satyagraha12.

On 7 August 1924 Sri Mulam Thirunal, the ruler passed away and Maharani Setu Lakshmi Bai was proclaimed regent adviced by Gandhi, the Sathyagraha decided to meet the Regent in person and to submit a memorial. M.E. Naidu Suchindrum in Kottar reached Trivandrum on 1st and 7th November 1924 respectively. A deputation of the volunteers under the leadership of Changanacherry K.P. Parameswaran Pillai upon the regent and submitted a memorial they continued the picketing13.

The Vaikom Sathyagraha in Kanyakumari District for getting a roads around the local temple opened to all. It had far-reaching results in all over India. The next demand was to get the temples themselves opened. This naturally gave an impetus to the reform movement in Travancore14.  Next year, the leaders resolved that the depressed classes should be enabled to walk among the roads around the Vaikom Temple. As a result of the famous sathyagraha at Vaikom that continued for nearly one year the roads on the three sides of the temple were thrown open and the sathyagraha was stopped. The satyagraha for the first time revealed to India the depth of the evil. The Vaikom settlement was a bed-rock of freedom because the settlement is a document between the people in the State, constituting a big step in the direction of liberty in one respect at least15.

Sivathanu Pillai, who took active part in the Sathyagraha Movement at Vaikom and he was go to court arrest. Day by day the agitation was gaining momentum and the satyagraha was at its peak when T.K. Madhavan tore down the barricades planted on the road to prevent Harijans from entering the road. The tension caused by the movement became a headache to the government of Travancore ruled by the regent Maharani Sethu Lakshmi Bai. Pitt, the State Police Commissioner, was a personal friend of Sivathanu Pillai. He understood the gravity of the situation and arranged an interview for Pillai with the Regent to appraise the situation and his negotiations helped to bring about a settlement to end the satyagraha by opening the temple roads for the depressed classes.  In 1925 Mahatma Gandhi visited Vaikom and then Nagercoil when Sivathanu Pillai’s Congress activities were at their peak. A public meeting was arranged in Nagercoil and Gandhiji’s speech, was translated by Pillai in Tamil16.

In January 1926, a satyagraha was offered for nearly a month by a committee under the leadership of Dr. M.E. Naidu to get the roads around the Suchindrum Temple opened17. Travancore by which the government agreed to open the roads in question within a month after stopping of the satyagraha. Though the satyagraha was stopped the roads continued to remain closed and the appeals made at various public meetings through the year fell on deaf ears. The ultimate aim of the disability under which the untouchables labored18.

In 1927, Gandhi resumed the political activities which he had suspended five years back as gesture of protest against the out break of violence at Chaurichaura that defiled the sancity of non-violence. But, Gandhiji realized the condition and withdraw the movement19.

The Congress which had its motive as full independence adopted a resolution that the British Government was not making any promise of the immediate grant of dominion status, it would soon launch a new campaign of non-violent civil-disobedience movement under the leadership and guidance of Gandhi20.

The Travancore State Congress in its session held in December 1918 passed a resolution unanimously on the franchise of women. It urged that women possessing the same disqualified are laid down for men in any part of the schemes, shall not be disqualified on account of the sex. At the same time, the British government passed a bill in the teeth of opposition. The Bill was nothing but rendered powers in an emergency to judge the cases without trail. The passing of the Bill came as a shock to the whole nation. Gandhiji, therefore, announced his attention of launching a Civil Disobedience Movement in 30th March 1919 But, unfortunately the news of this change did not reach the people in time. As a result, 30th March was observed as a day of hartal and inaugurated of the Disobedience Movement in India21.

On the occasion Mr. Changanacherry, K. Parameswaram Pillai had an understanding with Mr. Pitt, the Commissioner of Police, Travancore, by which the government agreed to open the roads in question within a month after the slopping of the satyagraha. Though the satyagraha was stopped, the roads continued to remain closed and the appeals made at various public meetings throughout the year feel on deaf ears. On the occasion of his visit to Travancore in 1926, Gandhiji had an interview for an hour with Mr. M.E. Watts, Dewan of the State on 9th October. They discussed caste disabilities in general and the temple entry issue in particular. Mr. Watts dwelt upon the traditional religious toleration in the State’s as well as upon the progressive elevation of low caste men and non Hindus to responsible the important posts under the government. As a result of the Vaikom settlement the government had opened the roads near the temples at Thiruvarapu. In 1926, they had promised as noted earlier to open the roads at Suchindram as well but the promise was not kept on account of the pressure exerted by a few orthodox Hindus. The government encouraged the caste Hindus through indirectly, to oppose the agitation. It was therefore decided on 12 May 1930 to start satyagraha once again at Suchindram22. The government had opposed the satyagraha directly. Mr. Gandhi, Raman Pillai of Eraviputhur who had already participated in the first satyagraha at Suchindrum, he was arrested along with his comrades, when he tried to cross the streets in questions and sentenced to rigorous imprisonment for one year.

A new Khadi production centre was opened also at Nagercoil in South Travancore, where a private sales depot had already been functioning on the initative of Dr. M.E. Naidu, The boycott of the Siman Commission indirectly led to that of foreign cloth as well. In 1929, Gahdhiji prepared a scheme for the boycott of foreign cloth23. In the same year, a meeting of the State people’s conference wes held in Trivandrum. In 1930, Mahatma Gandhi undertook the salt satyagraha in Dandi. This incident awakened the national feeling of the people. The patriots were joined the Vedaranya Satyagraha. The salt satyagraha of 1930 gave indeed a great fillip to the Khadi movement in Travancore. Several people under a sudden inspirations heartily took to Khadi. The demand was so great that the All India Spinners Association found it imperative to open several new salt depots in different parts of the country. Many persons were thought not connected with the Association took to spinning on Charka or Takti in the sincere belief that by so doing they were lending a helping hand to the constructive side of the freedom struggle. Yet, the gap was filled by private enterprise to some extent, particularly in Nagercoil and in North Malabar.

During the movements of 1931 and 1932, there was vigorous picketing of foreign cloth shops in all parts of Travancore. Educated women, assisted by men volunteers including lawyers and students, came out of their homes and picketed such shops in all important towns. The desperate shop-keepers hung huge curtains in front of their shops to conceal foreign stuff from the view of the volunteers.

In 1938 to March 1939 was characterized by a period of continuous agitation under the State Congress Leadership. The government reacted sharply to this move leading to violent clashes and stringent restrictions upon the press. However when the leader  called off the agitation in October 1938 and March 1939, the administration relaxed its policy and ordered the release of prisoners.

Conclusion
These developments had their natural reaction among the Tamilians of Travancore. It should be noted that as early as in December 1954 some educated Tamilians of South Travancore formed a political party called the All Travancore Tamilian Congress with S. Nathaniel, a well-known advocate of Nagercoil, as its first President. Later in June 1946 they changed the name of their party as the Travancore Tamilnadu Congress. It worked as the organisation of the Tamilians of Travancore with a view to safeguarding their political interests. They held public meetings and conferences to secure the cooperation of the different sections of the Tamil Population. On July 1947 the Working Committee of the Tamilnadu Congress met as Nagercoil under the Presidentship of S. Nathaniel. The meeting unanimously decided to start direct action against the Diwan’s declaration of Independence in case their demand for a Separate Tamil district with the right of self-determination was not conceded before 15 August.

REFERENCES

  1. Amirta, Bazar Patrika, The Civil Disobedience Movement (1919 – 1929) Travancore, 1922.
  2. Karunakara Menon, The History of Freedom Movement in Kerala (1885 – 1938), Vol. II Trivandrum, p.83.
  3. Man Mohan Kumar, Women’s India Freedom Struggle, New Delhi, 1968, p.139
  4. Report, English Records Section, Government Secretariat, Trivandrum dated 4thOctober 1921.
  5. A. Thanu Pillai, Trivandrum, dated 4thAugust 1938, Letter to Diwan of Travancore, D. Dis., 122/1938.
  6. Suresh Kumar, Political Evolution in Kerala, Travancore, 1959-1938, pp. 116-117.
  7. Ibid.
  8. Ibid.
  9. K.K. Kusuman, Slavery in Travancore, Kottayam, 1973, p.53.
  10. S C., Bose, The Indian Struggle, Bombay 1964, p.73
  11. Ibid.
  12. M. Gopalakrishnan, Gazetter of India, Tamil Nadu State.
  13. K.K. Pillay, The Sucindram Temple, Madras, 1953, p.15
  14. S. Ramanathan Iyer, A. Brief Sketch of Travancore, 1886, pp.49-56.
  15. Ibid.
  16. Samuel Mateer, ‘Pariah Caste in Travancore’, Journal of Royal Asiatic.
  17. Annual Report of the Congress, 1925.
  18. The Travancore Government Gazetter, XXVI, No. 17, 24 April 1888, p.355.
  19. T.A Gopinatha Rao(Ed.)., Travancore Archaeological Series, Vol,I, Madras, 1913, p.50
  20. K.K. Pillay, Studies on South India with Special Reference to Tamil Nadu, Madras, 1979, p.7.
  21. Ibid.
  22. Desai, Mahadev, The Epic of Travancore, Ahmedabad, 1937, p.11.
  23. The Travancore Government Gazetter, Vol. XXVI, No. 17, 24 April 1888, p.355.