The Tamil Nadu Chief Minister M.K. Stalin’s decision to utilise Oxford University as a venue for unveiling E.V. Ramasamy’s (Periyar’s) portrait raises significant concerns regarding the institution’s association with anti-Hindu figures.
This analysis examines Ramasamy’s documented anti-Hindu positions and questions the appropriateness of prestigious academic institutions honouring individuals with records of religious intolerance and hate.
Background on E.V. Ramasamy (1879–1973)
E.V. Ramasamy, commonly known as Periyar, was a Tamil social activist whose reformist agenda was characterised by militant opposition to Hindu religious traditions and institutions. While positioned as a rationalist reformer, his methods and rhetoric frequently crossed boundaries into anti-Hindu antagonism and communal hostility.
Religious iconoclasm and public provocations
Documented Acts Against Hindu Religious Symbols
Ramasamy’s approach to social reform included systematic attacks on Hindu religious imagery, symbals and practices:
- 1953: Publicly advocated for the destruction of Ganesh murtis, targeting one of Hindu Dharma’’s most revered deities
- 1956: Organised public burning of Bhagwan Rama’s images while simultaneously glorifying Ravana as a “Dravidian hero”
- Historical accounts: Documented instances of parading Hindu deities with footwear in Salem, constituting deliberate religious desecration
These actions transcended legitimate social criticism and constituted calculated provocations designed to humiliate religious communities.
Institutional targeting and physical intimidation
Contemporary reports and eyewitness accounts document systematic targeting of Hindu religious practitioners:
- Encouragement of idol destruction as a means of “social liberation”
- Alleged incidents of forcible removal of sacred threads (janeu) and hair tufts (shikha) from Hindu priests
- Documented cases extending into the 2000s and 2010s where affiliated groups continued similar practices
Anti-Brahmin rhetoric and incitement
Ramasamy’s discourse frequently employed inflammatory language targeting specific communities:
- Systematic demonisation of Brahmins as societal parasites
- Documented statements comparing Brahmins unfavorably to venomous snakes
- Public calls for destruction of Brahmin property and social standing
Such rhetoric led to incitement of communal hatred.
Personal conduct and ideological consistency
Ramasamy’s personal life presented contradictions to his stated reformist principles:
- 1949 Marriage: At age 70, married Maniammai, reportedly 32 years his junior
- Public Perception: The marriage generated controversy due to their significant age difference and her previous role in his household
- Ideological Contradiction: The union appeared inconsistent with his advocacy for marriage reform and women’s rights
Contemporary legacy and continued influence
The persistence of Ramasamy’s controversial methods in contemporary Tamil politics raises concerns about the normalization of religious intolerance:
- Continued celebration of iconoclastic activities by affiliated political groups
- Ongoing use of anti-Hindu rhetoric as political mobilization strategy
- Integration of religious antagonism into mainstream political discourse
Oxford University Association: Academic institutional responsibility
The decision to honour Ramasamy at Oxford University raises questions about institutional due diligence regarding historical figures:
- Precedent Setting: Risk of legitimising controversial historical narratives through prestigious academic association
- International Perception: Potential misrepresentation of academic endorsement for religiously divisive ideologies
- Scholarly Standards: Questions regarding comprehensive historical assessment before institutional honours
Conclusion
E.V. Ramasamy’s documented record of anti-Hindu hate and community antagonism warrants critical examination. The utilisation of prestigious international academic institutions to honour such bigoted figures requires careful consideration of the broader implications for interfaith harmony and academic integrity.
Academic institutions bear responsibility for ensuring that their platforms are not used to legitimise ideologies that promote religious hatred or community division, regardless of other claimed social contributions.
