Self-Respect Movement

[9] He observed that political freedom as conceived by nationalists such as Gandhi and Jawaharlal Nehru and others did not cover individual self-respect.

To him neither revival of the original spirit of Hindu religion and ancient traditions which formed part of Gandhi's conception of freedom, nor complete liberation from the British rule which was considered by Nehru to be the meaning of freedom or both of them together could ensure individual self-respect or the eradication of social ills from Indian society.

Ramasamy once claimed that to describe the ideology of his movement, no dictionary or language in the entire world could provide a word better than or equal to suya mariyadai.

The main principles[6] of the Self-Respect Movement in society were to be: no kind of inequality among people; no difference such as rich and poor in economic life; men and women to be treated as equals in every respect without differences; attachments to caste, religion, varna, and country to be eradicated from society with a prevalent friendship and unity around the world; with every human being seeking to act according to reason, understanding, desire, and perspective, and shall not be subject to slavery of any kind or manner.

Working on the theme of liberating the society from the baneful social practices perpetrated in the name of dharma and karma, Ramasamy developed the idea of establishing this movement as the instrument for achieving his objective.

Ramasamy's ideology of anti-Brahminism was radical to such an extent that a non-Brahmin who upheld the integrity of the caste system was seen as a supporter of Brahminism.

[14][15] The Dravidian nationalist's call to "kill Tamil Brahmins" at a 1973 speech in Karaikudi is still echoed in the 21st century by regional parties.

After reservation was introduced by the Justice Party, it changed this trend, allowing non-Brahmins to rise in the government of the Madras Presidency.

[20] Ramasamy spoke against the unbalance of the domination of Brahmins who were only 3 percent[19][21] of the population, over government jobs, judiciary and the Madras University.

[22] Ramasamy, in regard to a DK member's attempt to assassinate Rajagopalachari, "expressed his abhorrence of violence as a means of settling political differences".

I start with Ganesha because it is he who is worshipped before undertaking any task.” Paula Richman details the events leading up to his activities: “On the first day of August in 1956, E. V. Ramasami (henceforth E.V.R.)

This symbolic action would represent a reversal of the culmination of north Indian performances of the Ramayana, in which images of the epic’s villain, Ravana, are put to the flames as spectators watch in delight.” The account goes on to detail how political leaders implored Periyar to cancel the event so as not to offend orthodox Hindu Tamils, but Periyar remained unmoved, noting that “there was bound to be a difference of views regarding any measure aimed at bringing social reform”.

Due to the prevalent practice of child marriage and very poor health facilities, there were a high number of widows in then society.

[32] This was implemented as Hindu Marriage Act (Madras Amendment) Act, 1967, introducing Section 7A, permitting Suyamariyathai (self-respect) and Seerthiruttha (reformist) marriages as legal when solemnised in the presence of friends, relatives or any other person by exchanging garlands or rings or by tying of a mangalsutra or by a declaration in language understood by both parties that they accept each other to be their spouse.

[34][35] Gender relationships were actively divorced from Brahminical patriarchy and women's rights over their physical, sexual and reproductive choices were celebrated.

[37] Heterosexual partnerships were radically transformed by advocating for the erasure of gender hierarchies and roles; the sharing of domestic work, child-rearing were all paths to love through equality and service to society.

[41][42] Two Dalit women, Veerammal and Annai Meenambal Shivraj were key to the sustenance of the movement and close advisors and friends of Periyar.