Kavitha Muralidharan 
On this day, 108 years ago, a lone woman joined a group of 30 individuals to establish the South Indian Liberal Federation (SILF), later known as the Justice Party, which laid the foundation for the Dravidian movement in Tamil Nadu.
On November 20, 1916, a gathering of non-Brahmin leaders and dignitaries convened at the residence of advocate T. Ethirajulu Mudaliyar in Vepery, Chennai. Among the attendees were distinguished figures like Pitti Theagaraya Chettiar, Dr. T.M. Nair, P. Rajarathina Mudaliyar, Dr. C. Natesa Mudaliyar, P.M. Sivagnana Mudaliar and K. Venkata Reddy Naidu, among others. Alamelu Mangai Thayarmmal was the only woman present, marking a historic yet often overlooked moment.
Her influence paved the way for many women to join and shape the Dravidian movement in meaningful ways. From active involvement in the anti-Hindi agitations during both the first (1937-40) and the second phase (1965) to dismantling the Devadasi system and advocating for self-respect and widow remarriages, women became an indispensable part of the movement.
“Women consistently played a central role in the movement,” says A.S. Panneerselvan, senior journalist and author of Karunanidhi: A Life. “It was a Dalit woman leader, Annai Meenambal Sivaraj, who conferred the title of ‘Periyar’ on Periyar. Around 200 women were active contemporaries of Periyar.”
For a long time, Thayarammal’s origins, background or even a photograph was not available. A Google search of her name reveals only her attendance at the SILF’s inaugural meeting in 1916 and a montessori school bearing her name in Chintadripet, Chennai. “Well, she might have contributed land to the school,” says Era. Chiththaanai, project officer of the Tamil Virtual Academy, which also runs a digital library.
Chiththaanai also shared a digital version of Who’s Who in Madras, 1935 – an annual periodical that was published by Pearl Press in Cochin. This edition contains a fairly comprehensive note on Thayarammal.
“Alamelumangathayarammal, Mrs., Kalhasti, M.L.C., d. of Mr. P. Krishnaswamy Naidu. b. on 25th August 1892 at Udamalpet, Coimbatore Dt, Non-Brahmin, Hindu-Balija. Educated at U. F.C. M. Girls’ High School up to the old Matriculation. m. Mr. S.0 Narasimhalu Naidu in 1900. Was given the title of “Pandithai” by Saiva Sabha, Palamcottah, in June 1911. Honorary Presidency Magistrate; Vice-President, Honorary Magistrates’ Association; Non-Official Visitor to Senior Certified School: Member, Children’s Aid Society and Madras Society of Protection to Children, Thondiarpet; Member, Madras Dt. Educational Council; Member, Secondary Educational Council, Madras Dt. Propaganda Committee; Madras Presidency Discharged Prisoners’ Aid Society Committee, Madras; Madras Vigilance Association; South Indian National Health Association; Hony. Magistrate, Madras Juvenile Court, Member, Madras Legislative Council, Senate and Academic Council, Annamalai University; Vice-President, Vidhava Vivaha Sahayak Sabha; Supt., Saraswathi Balika Patasala; Hony. Secy. Brahmo Samaj (Ladies Section), Madras; Hony. Health Propagandist, Chingleput Dt. Board; and Joint Hony. Secretary, Gosha Fund; and Supervisor, Carnatic Stipendiaries; Publications: “Dravidian Religion” and “Women of Ancient Dravidian Land”. Has been and is a regular Contributor to Newspapers on topical subjects and matters of social general importance. Editor of “Dravidan” for some time. Add: 12, Tulasingham St., Washermanpet, Madras,” the note reads.
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The fact that she edited Dravidan, a journal launched shortly after the formation of the Justice Party in 1917, speaks of her significant role as a leader within the Dravidian movement. The journal was established to unite non-Brahmins and serve as a platform for the dissemination of ideas that challenged the Brahminical dominance in Tamil society.
The nearly 200-word note in the Who’s Who in Madras, 1935, accompanied by a rare photograph, is one of the few available resources on Thayarammal, a pioneer of the Dravidian movement, and highlights her diverse interests. The note also mentions Thayarammal as MLC, a member of the Madras Legislative Council, a position she had held from 1931.
The note also mentions that Thayarammal was conferred with the title Pandithai (the female form of Pandit) by the Palayamkottai Saiva Sabha in June 1911. This honour likely followed her speech on Dravida matham (Dravidian religion) at the Sabha. The speech was later published as a book in 1914, where she is credited with the title Chennai Pandithai. In 2023, writer and researcher K. Ragupathi republished the book, along with a few other essays on Hindu religion, reigniting interest in this pioneering leader after more than a century.
“Those who attended the release event mentioned that they were unaware of such a leader,” recalls Ragupathi. “There is a fundamental difference in the ways Brahmins and non-Brahmins worship. Brahmins practiced Ambal worship, where obedience was central, while non-Brahmins engaged in Amman worship, which was characterised by vigour and fervour. This difference was evident across South India. Non-Brahmin worship was marked by equality; there was no distribution of prasadam. Instead, they cooked together in the temple and shared the meal. Thayarammal had a deep understanding of religion and caste within the Indian context, an understanding that remains relevant today.”
Ragupathi says that Thayarammal recognised the distinct differences between the Aryans and the Dravidians. “Throughout the text, she emphasised how the Dravidians had everything long before the Aryans arrived, citing Tholkāppiyam and Tirukkural as evidence. While many leaders who spoke about caste did open important doors for understanding caste, their approach was grounded in the framework of the four varnas. Thayarammal, however, approached it from a Dravidian perspective. She believed that understanding the Dravidians had to begin with them. It is difficult to comprehend Dravidians from any other vantage point,” he explains.
Ragupathi was eager to republish the book because the Aryan-versus-Dravidian debate remains highly relevant today. He also points out how, over time, non-Brahmins have come to identify as Hindus, often being pitted against each other. “The fact that she delivered the speech in a Saiva Sabha was significant. At that time, debates were ongoing within Saiva organisations about whether to accept caste. Some Tamil Saivaites, too, were arguing against caste. It was perhaps in this context that she was invited to speak.”
In the blurb for the book published by Thadagam Publications, Ragupathi writes: “In the lineage of male figures like Ayothee Dasar, who revived Tamil Buddhism, Abraham Pandithar, who revived Tamil music, and Anandham Pandithar, who revived Tamil Siddha medicine, Thayarammal should be seen in the same light. She revived the idea of the Dravidian religion. Though historically Aryans and Dravidians were opposed to each other, the fact that both were eventually transformed into Hindus is a political irony.”
In her speech, Thayarammal makes a compelling case for Dravidian religion, asserting that it existed long before the Aryan invasion. She argues that Dravidian religion was opposed to caste, promoted equality and did not involve temples or idol worship, but instead centred on the worship of hero stones. She emphasises that Dravidian religion does not adhere to the concepts of heaven or hell, but instead focuses on the notions of good and bad.
Chiththaanai states that Thayarammal hailed from a “hugely rich family” in Udumalaipettai. “They owned lands in Chintadripet, which she donated to many institutions,” he added.
He also mentions that the Palayamkottai Saiva Sabha was “progressive.” Unlike many Shaiva Sabhas of that time, which granted memberships primarily to those from dominant communities, the Palayamkottai Saiva Sabha’s by-laws declared that people from any caste could become members. “That is perhaps why she was invited to speak,” Chiththaanai adds.
Towards the end of her speech, Thayarammal exhorts non-Brahmins to “rid themselves of their Aryan shackles, sacrifice the treacherous religion” and unite beyond caste. “May the Almighty enable the Dravidians to abandon the Aryan religion that honours only one class, and return to the Dravidian religion, which treats everyone with equality beyond caste and communal differences,” she concludes.
Kavitha Muralidharan is an independent journalist.