In Tamil Nadu's rich history of social justice movements, Ambedkarite journals stand as a powerful yet under-explored force. Writer and academician J Balasubramaniam’s Thamizhagathil Ambedkariya Ithazhgal (Ambedkarite Journals in Tamil Nadu), published by Neelam Publications, brings this legacy to light, revealing how these publications became powerful tools for social change, amplifying Dalit voices and challenging entrenched caste hierarchies in Tamil Nadu.
Through rigorous research, Balasubramaniam traces the evolution of these publications, which emerged as formidable platforms for social reform. Far from mere chronicles, these journals mobilised communities, critiqued caste and class oppression, and spread Ambedkar’s vision of equality and justice across Tamil Nadu. By engaging with Dravidian and nationalist ideologies, they became critical agents in shaping the state’s political and intellectual landscape.
According to Balasubramaniam, Dalit journalism in Tamil Nadu dates back to 1869, “marking a profound intersection of social, political, and cultural resistance”. In his previous book Sooriyodhayam Mudhal Udayasuriyan Varai, he explores this legacy, documenting over 40 journals published by Dalits between 1869 and 1943. Balasubramaniam categorises the history into two periods: before and after the 1930s.
Pre-1930s Dalit journals prioritised historical reclamation, advocacy for educational and economic reforms, and demands for British Indian policies to address Dalit oppression. Lacking electoral politics as a driving force, these journals focused on intellectual resistance through articles, memorandums, and petitions. Post-1930s, they evolved into tools of mass mobilisation, aligning with democratic and reformist movements.
“The 1930s marked a transformative period in Tamil Nadu’s socio-political landscape,” Balasubramaniam said. “Amid the national movement’s peak under Gandhi’s leadership, the Dravidian and Adi Dravidar (Dalit) movements gained momentum in South India, reshaping the region’s political fabric. During this time, the language of democratic politics – terms like “member,” “conference,” “public meeting,” “flag hoisting ceremony,” and “law” – became more familiar, signalling a shift toward mainstream political engagement.”
It was during this time that Ambedkarite ideology began to take root in Tamil Nadu. The Ambedkarite journals captured the emerging solidarity among Dalits. Leaders like Pandithar Ayotheedasar, Rettaimalai Sreenivasan, and MC Rajah played key roles in promoting anti-caste politics, embracing Ambedkar’s principles. While MC Rajah sought national cohesion, it was Ambedkar’s leadership that truly galvanised Dalit solidarity. Ambedkarite politics took root in Tamil Nadu in the 1930s, overcoming linguistic barriers as large sections of the population embraced Ambedkar’s vision. The formation of the Scheduled Caste Federation in 1942, under the presidency of N Sivaraj, was particularly significant in Tamil Nadu.
In his seminal work, Balasubramaniam looks at the Ambedkarite journals that emerged in this backdrop. Samathuvam, launched on February 10, 1936, under the leadership of V Narayanan, president of the Salem District Adi Dravida Mahajana Sangam, became a key platform for advocating the rights of Adi Dravida weavers. Despite an initial circulation of 1,000 copies, the journal ceased publication within the same year. It was revived in 1945 as the official journal of the All India Scheduled Castes Federation, with Muthusamy as its editor. Samathuvam played a crucial role during a transformative period when Dalits, inspired by Ambedkar’s vision, fought for social and political equality.
Building on the momentum of journals like Samathuvam, another voice emerged in response to the plight of leather tanning labourers in North Arcot. Dalits, who made up the majority of the workforce in the region’s leather tanning industries, endured gruelling conditions and dangerous working environments. In response to these challenges, J Jesudas, also known as JJ Das, and V Adimulam, editor of Thennadu journal, founded the North Arcot Leather Tanning Labourers Union in 1939. The union’s voice, Udayasuriyan, was launched as a weekly publication that ran until 1948. Its assistant editor Pallikonda Krishnasamy would soon launch another important journal.
As a unionist, J Jesudas (JJ Das) fiercely opposed both caste discrimination and class exploitation, making Udayasuriyan a platform that critiqued the interlinked systems of caste and class oppression. The journal expanded its focus beyond the leather industry to include the struggles of workers from other sectors, including beedi and mining. In 1947, Udayasuriyan introduced Marxist thought, publishing an article titled “Who is Marx?” and serialised Maxim Gorky’s Mother starting in October of the same year, translated by Chellamma. If Chellamma was not a pseudonym, it demonstrates the involvement of women in the journal’s mission. By publishing global literature and political ideologies, Udayasuriyan played a crucial role in broadening the Dalit community’s intellectual horizons. The journal also stood firm in defending Ambedkarite ideology, engaging in debates with other publications like Dravidan and Saatai when they disparaged Ambedkar.
The launch of Samathuva Sangu in 1942 further expanded the space for Ambedkarite voices. Founded by Ambedkarite leader Pallikonda Krishnasamy, this weekly journal was dedicated to the fight against untouchability and for the rights of Dalits. The journal published articles advocating for basic amenities and education for Dalit households, consistently voicing the need for social and political equality.
Shortly thereafter, Urimai emerged as another powerful publication in the struggle for Dalit rights. Urimai (Rights), a fortnightly journal edited and published by A Ratnam, the Tamil Nadu president of the Scheduled Caste Federation, was likely launched in February 1947. Initially a monthly, Urimai transitioned to a fortnightly format in October 1948. A recurring aspect of the journal was its use of the powerful quote from the Greek historian Thucydides: “It may be your interest to be our masters, but how can it be ours to be your slaves?” Urimai unflinchingly critiqued the nationalist narrative that caste-based atrocities would fade away after the enactment of laws post-independence. Through its coverage of caste violence and discrimination, Urimai became a critical voice against the oppression faced by Dalits, shedding light on the persistent injustice and inequality that laws alone could not eradicate.
Thondu was launched in 1951 by V Veerasamy, who served as the president of the Tamil Nadu Federation and as the Member of Parliament for Mayavaram from 1952 to 1957. Thondu (Service) was a fortnightly journal that became a crucial platform for Ambedkarite politics in Tamil Nadu. The journal featured updates on Federation activities, statements from Ambedkar, Veerasamy’s parliamentary speeches, and articles advocating for the annihilation of caste. At a time when Dravidian parties were focused on federal and linguistic rights, Thondu emphasised the eradication of untouchability, the destruction of caste systems, and the social and economic empowerment of Dalits. The journal critically engaged with Tamil media’s coverage of Ambedkar’s death, offering sharp critiques where necessary.
Another significant development in this evolving movement was the launch of Viduthalai Murasu in 1956. With the tagline “Journal for the Development of Oppressed People,” Viduthalai Murasu was founded by M Singaram, president of the Tiruchy region Scheduled Caste Federation. Initially, debates between Periyar’s Dravidar Kazhagam and Ambedkar’s Federation were common in publications like Urimai. However, Viduthalai Murasu featured articles expressing support for Periyar and appreciating his contributions. This marked a significant moment in the evolving relationship between the two movements.
The launch of Madurakavignan in 1972 signalled a lasting legacy of Ambedkarite publications in Tamil Nadu. This journal was founded by Madurakavi VV Murugesa Bhagavathar, a prominent figure in the Ambedkarite movement. Bhagavathar had earned Ambedkar's admiration during his 1932 visit to Chennai after the Round Table Conference. When Ambedkar’s translator withdrew following an hour-long speech, Bhagavathar stepped in and delivered a flawless translation, leaving a profound impression on Ambedkar himself.
In Thamizhagathil Ambedkariya Ithazhgal, Balasubramaniam revives such long-forgotten moments with remarkable insight. He masterfully illuminates the crucial role of Ambedkarite journals in shaping Tamil Nadu’s political and intellectual landscape. In doing so, Balasubramaniam offers a vital lens through which we can understand the enduring fight against caste oppression. These publications stand as powerful examples of how journalism, when done right, can transform society.
