self respect essay in kannada

Respect Essay for Students and Children

500+ words essay on respect.

Respect is a broad term. Experts interpret it in different ways. Generally speaking, it is a positive feeling or action expressed towards something. Furthermore, it could also refer to something held in high esteem or regard. Showing Respect is a sign of ethical behavior . Unfortunately, in the contemporary era, there has been undermining of the value of Respect. Most noteworthy, there are two essential aspects of Respect. These aspects are self-respect and respect for others.

Self-Respect

Self-Respect refers to loving oneself and behaving with honour and dignity. It reflects Respect for oneself. An individual who has Self-Respect would treat himself with honour. Furthermore, lacking Self-Respect is a matter of disgrace. An individual who does not respect himself, should certainly not expect Respect from others. This is because nobody likes to treat such an individual with Respect.

Self-Respect is the foundation of a healthy relationship . In relationships, it is important to respect your partner. Similarly, it is equally important to Respect yourself. A Self-Respecting person accepts himself with his flaws. This changes the way how others perceive the individual. An individual, who honours himself, would prevent others from disrespecting him. This certainly increases the value of the individual in the eyes of their partner.

Lacking Self-Respect brings negative consequences. An individual who lacks Self-Respect is treated like a doormat by others. Furthermore, such an individual may engage in bad habits . Also, there is a serious lack of self-confidence in such a person. Such a person is likely to suffer verbal or mental abuse. The lifestyle of such an individual also becomes sloppy and untidy.

Self-Respect is a reflection of toughness and confidence. Self-Respect makes a person accept more responsibility. Furthermore, the character of such a person would be strong. Also, such a person always stands for his rights, values, and opinions.

Self-Respect improves the morality of the individual. Such an individual has a good ethical nature. Hence, Self-Respect makes you a better person.

Self-Respect eliminates the need to make comparisons. This means that individuals don’t need to make comparisons with others. Some people certainly compare themselves with others on various attributes. Most noteworthy, they do this to seek validation of others. Gaining Self-Respect ends all that.

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Respect of Others

Everyone must Respect fellow human beings. This is an essential requirement of living in a society. We certainly owe a basic level of Respect to others. Furthermore, appropriate Respect must be shown to people who impact our lives. This includes our parents, relatives, teachers, friends, fellow workers, authority figures, etc.

One of the best ways of showing respect to others is listening. Listening to another person’s point of view is an excellent way of Respect. Most noteworthy, we must allow a person to express his views even if we disagree with them.

Another important aspect of respecting others is religious/political views. Religious and cultural beliefs of others should be given a lot of consideration. Respecting other people’s Religions is certainly a sign of showing mature Respect.

Everyone must Respect those who are in authority. Almost everyone deals with people in their lives that hold authority. So, a healthy amount of Respect should be given to such people. People of authority can be of various categories. These are boss, police officer, religious leader, teacher, etc.

In conclusion, Respect is a major aspect of human socialization. It is certainly a precious value that must be preserved. Respectful behaviour is vital for human survival.

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Self Respect Movement, History, Objective, Significance & Important Aspects

Self Respect movement was a movement started by E. V. Ramasamy to have equal human rights. Read all about the Self Respect movement, History, Objective, Significance and Important Aspects for UPSC.

Table of Contents

Self Respect Movement

In 1925, E.V. Ramaswamy Naicker (commonly known as Periyar), a Balija Naidu, started the Self Respect Movement. Naicker considered the brahmanical religion and culture as the main means of exploiting the lower castes, hence the movement’s aim was to reject it. Abolishing Brahminical hegemony, promoting equality for women and underprivileged groups, and reviving Dravidian languages like Telugu, Tamil, Kannada, and Malayalam were all part of this egalitarian movement’s demands.

To protest the ban on their admission into temples and other restrictions, depressed castes launched multiple satyagraha protests throughout India. The Self Respect Movement, its goals, the legacy it left behind, and other information for UPSC Exam Preparation will be covered in this article.

Self-Respect Movement History

The Self-Respect Movement was founded in Tamil Nadu, a state in southern India, with the goal of creating a society where underprivileged classes would have equal access to opportunities and human rights. In a caste-based culture where they were seen as the lowest social caste, it also encouraged backward classes to value themselves.

In Tamil Nadu, India, S Ramanathan spearheaded the self-respect campaign against Brahminism. The program had a significant impact not only in Tamil Nadu but also in other countries with sizable Tamil populations, such as Malaysia and Singapore.

Several political organisations, notably the All-India Anna Dravida Munnetra Kazhagam (AIADMK), which broke away from the Dravida Munnetra Kazhagam (D.M.K.) in 1972, were founded in Tamil Nadu as a result of the self-respect movement. Both groups are popular and have a social democratic bent.

Self Respect Movement Meaning

The Brahmins’ monopoly on power and influence steadily diminished due to E.V.R.’s never-ending anti-orthodoxy crusade. People were motivated to confront the institutional racism of the Brahmins by a sense of self and, more crucially, self-confidence.

As a result, marriages across different castes and religions were encouraged, and they were also recognized by the law. Tamil Nadu was the first state after independence to enact legislation permitting Hindu marriages without a Brahmin priest present. In addition, the practice of providing Harijan members exclusive representation on local councils was ended.

As a result of the hotels’ continuous support from the Self Respect Movement, the name panels were changed from “Brahmins Hotel” to “Vegetarian Hotel.” People began to take pride in dropping their caste name.

Self Respect Movement Objectives

This movement’s three main goals were the abolition of Brahminical authority, employment equity for women and underrepresented groups, and the revival of the Dravidian languages, which included Telugu, Malayalam, Kannada, and Tamil.

In the two pamphlets “Namathu Kurikkol” and “Tiravitakkalaka Lateiyam,” the movement’s proponents outlined their objectives. These were the movement’s main aims:

To create a society where lower castes and higher castes share the same fundamental civic rights.
To strive to give everyone the same opportunities for development and advancement.
The building of a just and peaceful society and the complete eradication of untouchability.
It aspired for a social revolution in which everyone experiences friendship and a sense of belonging spontaneously.
To create schools and colleges, as well as to give the poor, orphans, and widows a place to live.
To discourage individuals from erecting extra temples, mutts, chlorites, or Vedic schools. The goal of the effort was to stop people from using their caste names as their names and other mindlessly adhered to similar customs.

Self Respect Movement Significance

The Brahmins’ monopoly on authority and influence steadily diminished as a result of E.V.R.’s never-ending anti-orthodoxy campaign. People were inspired by a sense of self-respect and, more importantly, self-confidence as they prepared to fight the Brahmins’ social injustice. It led to the promotion of interfaith and inter-caste marriages as well as the legality of unions consummated absent a Brahman priest.

The first state after independence to pass legislation enabling Hindu marriages without a Brahmin priest present was Tamil Nadu. Additionally, the system of giving Harijan members exclusive seats in municipal councils was eliminated. The movement’s persistent support led to the name boards of the hotels being changed from “Brahmins Hotel” to “Vegetarian Hotel”. People started to be proud of giving up their caste name.

Self-Respect Movement and Feminism in India

Veeramal and Annai Meenanmbal, two well-known women activists, served as the movement’s female leaders. They pestered Periyar relentlessly to find out more about Dalit women’s rights. The group dedicated a sizeable percentage of its efforts to eradicating societal prejudice against women and advancing women’s rights. For a while, the self-respect movement’s founders advocated for women to use permanent birth control.

Gandhi, on the other hand, vehemently opposed all forms of birth control for women. Actually, one of the group’s most successful phases was the creation of the ego marriage system.

The Vaikom Satyagraha, which emerged in the 1920s to seek equal access for people from all castes in public spaces, had considerable participation from women. Nagammai, a well-known social reformer and crusader who eventually attained the position of editor of Kudi Arasu, the monthly journal that once supported the Self Respect Movement, led the group.

Nagammai frequently organized women’s associations to oppose toddy shops in Erode as part of an Anti-Arrack movement. Gandhi accepted the fact that the cause was “in the arms of the ladies from Erode,” a monument to the persistence and tenacity of their organization, and acknowledged that there was nothing he could do about the picketing’s occasionally violent outbursts.

Read More: Reform Movements in Southern India

Self-Respect Movement Important Aspects

Brahmins were impacted.

It campaigned against the hegemony of Brahmins as the higher caste in order to promote the promotion of self-respect for people under India’s caste-based system. The movement holds that one may only develop originality after gaining respect.

The main goal of the movement was to achieve equality in all spheres of life. It intended to eradicate harmful social behaviors supported by caste and religion that fueled a cycle of discrimination, including lower castes and caste-based hiring practices.

Castes forced people to act irrationally because it barred them from using reason, understanding, and perspective.

Self-Respecting Organizations

The legislation of self-respect weddings, which allowed marriages to begin without the presence of a Brahmin priest because most ceremonies were conducted in Sanskrit, a language that even the majority of people did not understand, was one of the most significant societal changes brought about by the Self-Respect Movement. Rituals were therefore predicated on strict compliance.

Inter-Caste and Inter-Religious

Marriages shouldn’t be prohibited by class, according to the movement, which promoted inter-caste and inter-religious unions in which one must be allowed to meet the partner of one’s choice. Due to the predominance of child brides, many young girls experienced loss; the self-respect weddings also applied to widows remarrying.

As a result, the ad was successful in drawing a big female audience. Due to Tamil Nadu being one of the first states to let Hindu marriages to take place without a Brahmin priest being present, inter-caste marriages increased.

Self-Respect Movement UPSC

Brahminical ideals have historically governed Indian civilizations, and people have experienced constant persecution. In the past, several events and activities have taken place to challenge this dominance. One of the movements that opposed Brahmin supremacy in Indian society was the Self Respect Movement. True democracy was made possible by the Self-Respect Movement’s unwavering goals and demands. This article has all the details about Self Respect movement for preparation of UPSC.

Who founded Self-Respect Movement?

The self-respect movement was founded by E.V. Ramaswamy Naicker, commonly known as Periyar.

What was Self-Respect Movement also known as?

This is also called the Dravidian Movement, the self-respect movement was basically demanding the equal right for the backward cast, and the main focus of this movement was women's rights.

What are the principles of Self-Respect Movement?

Self-Respect Movement was a dynamic social movement aimed at destroying the contemporary Hindu social order in its totality and creating a new, rational society without caste, religion and god.

What is Self-Respect Movement?

The Self- Respect movement was a movement started by E. V. Ramasamy that aimed at achieving a society where the oppressed castes would have equal human rights.

What is the purpose of self-respect?

Self-respect remains important because it helps us to work through challenges, build resilience in life, and maintain our emotional health.

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1. Introduction

Erode Venkatappa Ramasamy [ 1 ] (17 September 1879 – 24 December 1973), commonly known as Periyar or Thanthai Periyar , was an Indian social activist and politician who started the Self-Respect Movement and Dravidar Kazhagam. He is known as the 'Father of the Dravidian movement'. [ 2 ] He rebelled against Brahminical dominance and gender and caste inequality in Tamil Nadu. [ 3 ] [ 4 ] [ 5 ]

E.V. Ramasamy joined the Indian National Congress in 1919, but resigned in 1925 when he felt that the party was only serving the interests of Brahmins. He questioned the subjugation of non-Brahmin Dravidians as Brahmins enjoyed gifts and donations from non-Brahmins but opposed and discriminated against non-Brahmins in cultural and religious matters. [ 6 ] [ 7 ] In 1924, E.V. Ramasamy participated in non-violent agitation (satyagraha) in Vaikom, Travancore. [ 8 ] From 1929 to 1932 Ramasamy made a tour of British Malaya, Europe, and Soviet Union which influenced him. [ 9 ] [ 10 ] [ 11 ] In 1939, E.V. Ramasamy became the head of the Justice Party, [ 12 ] and in 1944, he changed its name to Dravidar Kazhagam . [ 13 ] The party later split with one group led by C. N. Annadurai forming the Dravida Munnetra Kazhagam (DMK) in 1949. [ 13 ] While continuing the Self-Respect Movement, he advocated for an independent Dravida Nadu ( land of the Dravidians) . [ 14 ]

E.V. Ramasamy promoted the principles of rationalism, self-respect, women’s rights and eradication of caste. He opposed the exploitation and marginalisation of the non-Brahmin Dravidian people of South India and the imposition of what he considered Indo-Aryan India.

2. Biography

2.1. early years.

Erode Venkata Ramasamy was born on 17 September 1879 to a Kannada [ 15 ] Balija merchant family [ 16 ] [ 17 ] [ 18 ] in Erode, then a part of the Coimbatore district of the Madras Presidency. [ 19 ] E. V. Ramasamy's father was Venkatappa Nayakar (or Venkata), and his mother was Chinnathyee, Muthammal. He had one elder brother named Krishnaswamy and two sisters named Kannamma and Ponnuthoy. [ 1 ] [ 19 ] He later came to be known as "Periyar" meaning 'respected one' or 'elder' in the Tamil. [ 1 ] [ 20 ] [ 21 ] [ 22 ] [ 23 ]

E. V. Ramasamy married when he was 19, and had a daughter who lived for only 5 months. His first wife, Nagammai, died in 1933. [ 24 ] E.V. Ramasamy married for a second time in July 1948. [ 25 ] His second wife, Maniammai, continued E. V. Ramasamy's social work after his death in 1973, and his ideas then were advocated by Dravidar Kazhagam. [ 26 ]

In 1929, E. V. Ramasamy announced the deletion of his caste title Naicker from his name at the First Provincial Self-Respect Conference of Chengalpattu. [ 27 ] He could speak two Dravidian languages: Kannada and Tamil. [ 28 ] [ 29 ] [ 30 ] [ 31 ]

E.V. Ramasamy's father arranged for his wedding when he was nineteen. The bride, Nagammai, was only thirteen. Despite having an arranged marriage, Periyar and Nagammai were already in love with each other. Nagammai actively supported her husband in his later public activities and agitation. Two years after their marriage, a daughter was born to them. However, their daughter died when she was five months old. The couple had no more children. [ 24 ]

2.2. Kashi Pilgrimage Incident

In 1904, E.V. Ramasamy went on a pilgrimage to Kashi to visit the revered Shiva temple of Kashi Vishwanath. [ 1 ] Though regarded as one of the holiest sites of Hinduism, he witnessed immoral activities such as begging, and floating dead bodies. [ 1 ] His frustrations extended to functional Hinduism in general when he experienced what he called Brahmanic exploitation. [ 34 ]

However, one particular incident in Kasi had a profound impact on E.V. Ramasamy's ideology and future work. At the worship site there were free meals offered to guests. To E.V. Ramasamy's shock, he was refused meals at choultries, which exclusively fed Brahmins. Due to extreme hunger, E.V. Ramasamy felt compelled to enter one of the eateries disguised as a Brahmin with a sacred thread on his bare chest, but was betrayed by his moustache. The gatekeeper at the temple concluded that E.V. Ramasamy was not a Brahmin, as Brahmins were not permitted by the Hindu shastras to have moustaches. He not only prevented Periyar's entry but also pushed him rudely into the street. [ 1 ]

As his hunger became intolerable, Periyar was forced to feed on leftovers from the streets. Around this time, he realised that the eatery which had refused him entry was built by a wealthy non-Brahmin from South India. [ 1 ] This discriminatory attitude dealt a blow to Periyar's regard for Hinduism, for the events he had witnessed at Kasi were completely different from the picture of Kasi he had in mind, as a holy place which welcomed all. [ 1 ] Ramasamy was a theist until his visit to Kasi, after which his views changed and he became an atheist. [ 35 ]

2.3. Member of Congress Party (1919–1925)

E.V. Ramasamy joined the Indian National Congress in 1919 after quitting his business and resigning from public posts. He held the chairmanship of Erode Municipality and wholeheartedly undertook constructive programs spreading the use of Khadi, picketing toddy shops, boycotting shops selling foreign cloth, and eradicating untouchability. In 1921, Periyar courted imprisonment for picketing toddy shops in Erode. When his wife as well as his sister joined the agitation, it gained momentum, and the administration was forced to come to a compromise. He was again arrested during the Non-Cooperation movement and the Temperance movement. [ 6 ] In 1922, Periyar was elected the President of the Madras Presidency Congress Committee during the Tirupur session, where he advocated strongly for reservation in government jobs and education. His attempts were defeated in the Congress party due to discrimination and indifference, which led to his leaving the party in 1925. [ 7 ]

2.4. Vaikom Satyagraha (1924–1925)

According to the prevalent caste system in Kerala and the rest of India, low-caste Hindus were denied entry into temples. In Kerala, they were denied permission to walk on the roads that led to the temples also. (Kerala state was formed in 1956; earlier it was broadly divided into Malabar (North Kerala), Cochin and Travancore kingdoms).

In the Kakinada meet of the Congress Party in 1923, T K Madhavan presented a report citing the discrimination faced by the depressed castes in Kerala. That session decided to promote movements against untouchability.

In Kerala, a committee was formed comprising people of different castes to fight untouchability in the region. The committee was chaired by K Kelappan; the rest of the members were T K Madhavan, Velayudha Menon, Kurur Neelakantan Namboodiripad and T R Krishnaswami Iyer. In early 1924, they decided to launch a ‘Keralaparyatanam’ to gain temple entry and also the right to use public roads for every Hindu irrespective of caste or creed.

The movement gained all-India prominence and support came from far and wide. The Akalis of Punjab lend their support by setting up kitchens to provide food to the Satyagrahis. Even Christian and Muslim leaders came forward for support. This was shunned by Gandhiji who wanted the movement to be an intra-Hindu affair. On advice from Gandhiji, the movement was withdrawn temporarily in April 1924. After the talks with caste-Hindus failed, the leaders resumed the movement. Leaders T K Madhavan and K P Kesava Menon were arrested. Periyar came from Tamil Nadu to give his support. He was arrested.

On 1 October 1924, a group of savarnas (forward castes) marched in a procession and submitted a petition to the Regent Maharani Sethulakshmi Bai of Travancore with about 25000 signatures for temple entry to everyone. Gandhiji also met with the Regent Maharani. This procession of savarnas was led by Mannath Padmanabhan Nair. Starting with about 500 people at Vaikom, the number increased to about 5000 when the procession reached Thiruvananthapuram in November 1924.

In February 1924, they decided to launch a ‘Keralaparyatanam’ to gain temple entry and also the right to use public roads for every Hindu irrespective of caste or creed.

In Vaikom, a small town in Kerala state, then Travancore, there were strict laws of untouchability in and around the temple area. Dalits , also known as Harijans, were not allowed into the close streets around and leading to the temple, let alone inside it. Anti-caste feelings were growing and in 1924 Vaikom was chosen as a suitable place for an organised Satyagraha. Under his guidance a movement had already begun with the aim of giving all castes the right to enter the temples. Thus, agitations and demonstrations took place. On 14 April, Periyar and his wife Nagamma arrived in Vaikom. They were immediately arrested and imprisoned for participation. In spite of Gandhi's objection to non-Keralites and non-Hindus taking part, Periyar and his followers continued to give support to the movement until it was withdrawn. He received the title Vaikom Veeran , given by his followers who participated in the Satyagraha. [ 36 ] [ 37 ] [ 38 ]

The way in which the Vaikom Satyagraha events have been recorded provides a clue to the image of the respective organisers. In an article entitle Gandhi and Ambedkar, A Study in Leadership , Eleanor Zelliot relates the 'Vaikom Satyagraha', including Gandhi's negotiations with the temple authorities in relation to the event. Furthermore, the editor of E.V. Ramasamy's Thoughts states that Brahmins purposely suppressed news about E.V. Ramasamy's participation. A leading Congress magazine, Young India , in its extensive reports on Vaikom never mentions E.V. Ramasamy. [ 34 ]

In Kerala, a committee was formed comprising people of different castes to fight untouchability in the region. The committee chaired by K Kelappan, composed of T K Madhavan, Velayudha Menon, Kurur Neelakantan Namboodiripad and T R Krishnaswami Iyer. In February 1924, they decided to launch a ‘Keralaparyatanam’ to gain temple entry and also the right to use public roads for every Hindu irrespective of caste or creed.

2.5. Self-Respect Movement

Periyar and his followers campaigned constantly to influence and pressure the government to take measures to remove social inequality,(abolish untouchability, manual scavenging system etc) even while other nationalist forerunners focused on the struggle for political independence. The Self-Respect Movement was described from the beginning as "dedicated to the goal of giving non-Brahmins a sense of pride based on their Dravidian past". [ 39 ]

In 1952, the Periyar Self-Respect Movement Institution was registered with a list of objectives of the institution from which may be quoted as

for the diffusion of useful knowledge of political education; to allow people to live a life of freedom from slavery to anything against reason and self respect; to do away with needless customs, meaningless ceremonies, and blind superstitious beliefs in society; to put an end to the present social system in which caste, religion, community and traditional occupations based on the accident of birth, have chained the mass of the people and created "superior" and "inferior" classes... and to give people equal rights; to completely eradicate untouchability and to establish a united society based on brother/sisterhood; to give equal rights to women; to prevent child marriages and marriages based on law favourable to one sect, to conduct and encourage love marriages, widow marriages, inter caste and inter-religious marriages and to have the marriages registered under the Civil Law; and to establish and maintain homes for orphans and widows and to run educational institutions. [ 34 ]

Propagation of the philosophy of self respect became the full-time activity of Periyar since 1925. A Tamil weekly Kudi Arasu started in 1925, while the English journal Revolt started in 1928 carried on the propaganda among the English educated people. [ 40 ] The Self-Respect Movement began to grow fast and received the sympathy of the heads of the Justice Party from the beginning. In May 1929, a conference of Self-Respect Volunteers was held at Pattukkotai under the presidency of S. Guruswami. K.V. Alagiriswami took charge as the head of the volunteer band. Conferences followed in succession throughout the Tamil districts of the former Madras Presidency. A training school in Self-Respect was opened at Erode, the home town of Periyar. The object was not just to introduce social reform but to bring about a social revolution to foster a new spirit and build a new society. [ 41 ]

2.6. International Travel (1929–1932)

Between 1929 and 1935, under the strain of World Depression, political thinking worldwide received a jolt from the spread of international communism. [ 10 ] Indian political parties, movements and considerable sections of leadership were also affected by inter-continental ideologies. The Self-Respect Movement also came under the influence of the leftist philosophies and institutions. E.V. Ramasamy, after establishing the Self-Respect Movement as an independent institution, began to look for ways to strengthen it politically and socially. To accomplish this, he studied the history and politics of different countries, and personally observed these systems at work. [ 10 ]

E.V. Ramasamy toured Malaya for a month, from December 1929 to January 1930, to propagate the self-respect philosophy. Embarking on his journey from Nagapattinam with his wife Nagammal and his followers, E.V. Ramasamy was received by 50,000 Tamil Malaysians in Penang. During the same month, he inaugurated the Tamils Conference, convened by the Tamils Reformatory Sangam in Ipoh, and then went to Singapore. In December 1931 he undertook a tour of Europe, accompanied by S. Ramanathan and Erode Ramu, to personally acquaint himself with their political systems, social movements, way of life, economic and social progress and administration of public bodies. He visited Egypt, Greece, Turkey, the Soviet Union, Germany, England, Spain, France and Portugal, staying in Russia for three months. On his return journey he halted at Ceylon and returned to India in November 1932. [ 10 ]

The tour shaped the political ideology of E.V. Ramasamy to achieve the social concept of Self-Respect. The communist system in the Soviet Union appealed to him as appropriately suited to deal with the social ills of the country. Thus, on socio-economic issues Periyar was Marxist, but he did not advocate for abolishing private ownership. [ 42 ] Immediately after his return, E.V. Ramasamy, in alliance with the enthusiastic communist, M. Singaravelar, began to work out a socio-political scheme incorporating socialist and self-respect ideals. This marked a crucial stage of development in the Self-Respect Movement which got politicised and found its compatibility in Tamil Nadu. [ 10 ]

2.7. Opposition to Hindi

In 1937, when Chakravarthi Rajagopalachari became the Chief Minister of Madras Presidency, he introduced Hindi as a compulsory language of study in schools, thereby igniting a series of anti-Hindi agitations. [ 14 ] Tamil nationalists, the Justice Party under Sir A. T. Panneerselvam, and E.V. Ramasamy organised anti-Hindi protests in 1938 which ended with numerous arrests by the Rajaji government. [ 43 ]

During the same year, the slogan "Tamil Nadu for Tamilians" [ 44 ] was first used by E.V. Ramasamy in protest against the introduction of Hindi in schools. He claimed that the introduction of Hindi was a dangerous mechanism used by the Aryans to infiltrate Dravidian culture. [ 44 ] He reasoned that the adoption of Hindi would make Tamils subordinate to the Hindi-speaking North Indians. E.V. Ramasamy claimed that Hindi would not only halt the progress of Tamil people, but would also completely destroy their culture and nullify the progressive ideas that had been successfully inculcated through Tamil in the recent decades. [ 45 ]

Cutting across party lines, South Indian politicians rallied together in their opposition to Hindi. [ 45 ] There were recurrent anti-Hindi agitations in 1948, 1952 and 1965. [ 46 ]

2.8. As President of the Justice Party (1938–1944)

A political party known as the South Indian Libertarian Federation (commonly referred to as Justice Party ) was founded in 1916, principally to oppose the economic and political power of the Brahmin groups. The party's goal was to render social justice to the non-Brahmin groups. To gain the support of the masses, non-Brahmin politicians began propagating an ideology of equality among non-Brahmin castes. Brahmanical priesthood and Sanskritic social class-value hierarchy were blamed for the existence of inequalities among non-Brahmin caste groups. [ 13 ]

In 1937, when the government required that Hindi be taught in the school system, E.V. Ramasamy organised opposition to this policy through the Justice Party . After 1937, the Dravidian movement derived considerable support from the student community. In later years, opposition to Hindi played a big role in the politics of Tamil Nadu. The fear of the Hindi language had its origin in the conflict between Brahmins and non-Brahmins. To the Tamils, acceptance of Hindi in the school system was a form of bondage. When the Justice Party weakened in the absence of mass support, E.V. Ramasamy took over the leadership of the party after being jailed for opposing Hindi in 1939. [ 12 ] Under his tutelage the party prospered, but the party's conservative members, most of whom were rich and educated, withdrew from active participation. [ 13 ]

2.9. Dravidar Kazhagam (1944–onwards)

Formation of the dravidar kazhagam.

At a rally in 1944, Periyar, in his capacity as the leader of the Justice Party, declared that the party would henceforth be known as the Dravidar Kazhagam , or "Dravidian Association". However, a few who disagreed with Periyar started a splinter group, claiming to be the original Justice Party. This party was led by veteran Justice Party leader P. T. Rajan and survived until 1957.

The Dravidar Kazhagam came to be well known among the urban communities and students. Villages were influenced by its message. Hindi, and ceremonies that had become associated with Brahmanical priesthood, were identified as alien symbols that should be eliminated from Tamil culture. Brahmins, who were regarded as the guardians of such symbols, came under verbal attack. [ 13 ] From 1949 onwards, the Dravidar Kazhagam intensified social reformist work and put forward the fact that superstitions were the cause for the degeneration of Dravidians. The Dravidar Kazhagam vehemently fought for the abolition of untouchability amongst the Dalits . It also focused its attention on the liberation of women, women's education, willing marriage, widow marriage, orphanages and mercy homes. [ 47 ]

Split with Annadurai

In 1949, E.V. Ramasamy's chief lieutenant, Conjeevaram Natarajan Annadurai, established a separate association called the Dravida Munnetra Kazhagam (DMK), or Dravidian Progressive Federation. [ 13 ] This was due to differences between the two, while Periyar advocated a separate independent Dravidian or Tamil state, Annadurai compromised with the Delhi government, at the same time claiming increased state independence. [ 48 ] E.V. Ramasamy was convinced that individuals and movements that undertake the task of eradicating the social evils in the Indian sub-continent have to pursue the goal with devotion and dedication without deviating from the path and with uncompromising zeal. Thus, if they contest elections aiming to assume political power, they would lose vigour and a sense of purpose. But among his followers, there were those who had a different view, wanting to enter into politics and have a share in running the government. They were looking for an opportunity to part with E.V. Ramasamy. Thus, when E.V. Ramasamy married Maniammai on 9 July 1948, they quit the Dravidar Kazhagam , stating that E.V. Ramasamy married Maniammayar who was the daughter of Kanagasabhai when he was 70 and she 32. Those who parted company with E.V. Ramasamy joined the DMK. [ 25 ] Though the DMK split from the Dravidar Kazhagam , the organisation made efforts to carry on E.V. Ramasamy's Self-Respect Movement to villagers and urban students. The DMK advocated the thesis that the Tamil language was much richer than Sanskrit and Hindi in content, and thus was a key which opened the door to subjects to be learned. [ 13 ] The Dravidar Kazhagam continued to counter Brahminism, Indo-Aryan propaganda, and uphold the Dravidians' right of self-determination. [ 49 ]

Later years

In 1956, despite warnings from P. Kakkan, the President of the Tamil Nadu Congress Committee, Periyar organised a procession to the Marina to burn pictures of the Hindu God Rama. [ 50 ] Periyar was subsequently arrested and confined to prison. [ 50 ]

The activities of Periyar continued when he went to Bangalore in 1958 to participate in the All India Official Language Conference. There he stressed the need to retain English as the Union Official Language instead of Hindi. Five years later, Periyar travelled to North India to advocate the eradication of the caste system. In his last meeting at Thiagaraya Nagar, Chennai on 19 December 1973, Periyar declared a call for action to gain social equality and a dignified way of life. On 24 December 1973, Periyar died at the age of 94. [ 25 ]

3. Principles and Legacy

Periyar spent over fifty years giving speeches, propagating the realisation that everyone is an equal citizen and the differences on the basis of caste and creed were man-made to keep the innocent and ignorant as underdogs in the society. Although Periyar's speeches were targeted towards the illiterate and more mundane masses, scores of educated people were also swayed. [ 51 ] Periyar viewed reasoning as a special tool. According to him, all were blessed with this tool, but very few used it. Thus Periyar used reasoning with respect to subjects of social interest in his presentations to his audiences. [ 51 ] Communal differences in Tamil society were considered by many to be deep-rooted features until Periyar came to the scene. [ 52 ]

3.1. Rationalism

The bedrock of E.V. Ramasamy’s principles and the movements that he started was rationalism. He thought that an insignificant minority in society was exploiting the majority and trying to keep it in a subordinate position forever. He wanted the exploited to sit up and think about their position, and use their reason to realise that they were being exploited by a handful of people. If they started thinking, they would realise that they were human beings like the rest, that birth did not and should not endow superiority over others and that they must awaken themselves and do everything possible to improve their own lot. [ 51 ]

Likewise, E.V. Ramasamy explained that wisdom lies in thinking and that the spear-head of thinking is rationalism. On caste, he stated that no other living being harms or degrades its own class. But man, said to be a rational living being, does these evils. The differences, hatred, enmity, degradation, poverty, and wickedness, now prevalent in the society are due to lack of wisdom and rationalism and not due to God or the cruelty of time. E.V. Ramasamy had written in his books and magazines dozens of times of various occasions that the British rule is better than self-rule [ 53 ]

E.V. Ramasamy also blamed the capitalists for their control of machineries, creating difficulties for the workers. According to his philosophy, rationalism, which has to lead the way for peaceful life to all, had resulted in causing poverty and worries to the people because of dominating forces. He stated that there is no use of simply acquiring titles or amassing wealth if one has no self-respect or scientific knowledge. An example he gave was the West sending messages to the planets, while the Tamil society in India were sending rice and cereals to their dead forefathers through the Brahmins. [ 53 ]

In a message to the Brahmin community, Periyar stated, "in the name of god, religion, and sastras you have duped us. We were the ruling people. Stop this life of cheating us from this year. Give room for rationalism and humanism". [ 54 ] He added that "any opposition not based on rationalism, science, or experience will one day or another, reveal the fraud, selfishness, lies and conspiracies". [ 54 ]

3.2. Self-respect

Periyar's philosophy of self-respect was based on his image of an ideal world and a universally accepted one. His philosophy preaches that human actions should be based on rational thinking. Further, the outcome of the natural instinct of human beings is to examine every object and every action and even nature with a spirit of inquiry, and to refuse to submit to anything irrational as equivalent to slavery. Thus, the philosophy of self-respect taught that human actions should be guided by reason, right and wrong should follow from rational thinking and conclusions drawn from reason should be respected under all circumstances. Freedom means respect to thoughts and actions considered 'right' by human beings on the basis of 'reason'. There is not much difference between 'freedom' and 'self-respect'. [ 55 ]

Periyar's foremost appeal to people was to develop self-respect. He preached that the Brahmins had monopolised and cheated other communities for decades and deprived them of self-respect. He stated that most Brahmins claimed to belong to a "superior" community with the reserved privilege of being in charge of temples and performing archanas. He felt that they were trying to reassert their control over religion by using their superior caste status to claim the exclusive privilege to touch idols or enter the sanctum sanctorum. [ 52 ]

3.3. Women’s Rights

As a rationalist and ardent social reformer, Periyar advocated forcefully throughout his life that women should be given their legitimate position in society as the equals of men and that they should be given good education and have the right to property. He thought age and social customs was not a bar in marrying women. He was keen that women should realise their rights and be worthy citizens of their country. [ 56 ]

Periyar fought against the orthodox traditions of marriage as suppression of women in Tamil Nadu and throughout the Indian sub-continent. Though arranged marriages were meant to enable a couple to live together throughout life, it was manipulated to enslave women. [ 57 ] Much worse was the practice of child marriages practised throughout India at the time. It was believed that it would be a sin to marry after puberty. [ 58 ] Another practice, which is prevalent today, is the dowry system where the bride's family is supposed to give the husband a huge payment for the bride. The purpose of this was to assist the newly wedded couple financially, but in many instances dowries were misused by bridegrooms. The outcome of this abuse turned to the exploitation of the bride's parents wealth, and in certain circumstances, lead to dowry deaths. [ 59 ] There have been hundreds of thousands of cases where wives have been murdered, mutilated, and burned alive because the father of the bride was unable to make the dowry payment to the husband. Periyar fiercely stood up against this abuse meted out against women. [ 60 ]

Women in India also did not have rights to their families' or husbands' property. Periyar fought fiercely for this and also advocated for women to have the right to separate or divorce their husbands under reasonable circumstances. [ 60 ] While birth control remained taboo in society of Periyar's time, he advocated for it not only for the health of women and population control, but for the liberation of women. [ 61 ]

He criticised the hypocrisy of chastity for women and argued that it should either apply also to men, or not at all for both genders. [ 62 ] While fighting against this, Periyar advocated getting rid of the Devadasi system. In his view it was an example of a list of degradations of women, attaching them to temples for the entertainment of others, and as temple prostitutes. [ 63 ] Further, for the liberation of women, Periyar pushed for their right to have an education and to join the armed services and the police force. [ 62 ] [ 64 ]

According to biographer M.D. Gopalakrishnan, Periyar and his movement achieved a better status for women in Tamil society. Periyar held that, in matters of education and employment, there should be no difference between men and women. Gopalakrishnan states that Periyar's influence in the State departments and even the Center made it possible for women to join police departments and the army. Periyar also spoke out against child marriage. [ 52 ]

3.4. Social Reform and Eradication of Caste

Periyar wanted thinking people to see their society as far from perfect and in urgent need of reform. He wanted the government, the political parties and social workers to identify the evils in society and boldly adopt measures to remove them. [ 65 ] Periyar's philosophy did not differentiate social and political service. [ 66 ] According to him, the first duty of a government is to run the social organisation efficiently, and the philosophy of religion was to organise the social system. Periyar stated that while Christian and Islamic religions were fulfilling this role, the Hindu religion remained totally unsuitable for social progress. He argued that the government was not for the people, but, in a "topsy-turvy" manner, the people were for the government. He attributed this situation to the state of the social system contrived for the advantage of a small group of people. [ 66 ]

One of the areas of Periyar's focus was on the upliftment of rural communities. In a booklet called Village Uplift , Periyar pleaded for rural reform. At that time rural India still formed the largest part of the Indian subcontinent, in spite of the ongoing process of urbanisation. Thus, the distinction between rural and urban had meant an economic and social degradation for rural inhabitants. Periyar wanted to eradicate the concept of "village" as a discrimination word among places, just as the concept of "outcast" among social groups. Periyar advocated for a location where neither the name nor the situation or its conditions imply differences among people. [ 67 ] He further advocated for the modernisation of villages by providing public facilities such as schools, libraries, radio stations, roads, bus transport, and police stations. [ 68 ]

Periyar felt that a small number of cunning people created caste distinctions to dominate Indian society, so he emphasised that individuals must first develop self-respect and learn to analyse propositions rationally. According to Periyar, a self-respecting rationalist would readily realise that the caste system had been stifling self-respect and therefore he or she would strive to get rid of this menace. [ 69 ]

Periyar stated that the caste system in South India is, due to Indo-Aryan influence, linked with the arrival of Brahmins from the north. Ancient Tamil Nadu (part of Tamilakkam) had a different stratification of society in four or five regions ( Tinai ), determined by natural surroundings and adequate means of living. [ 70 ] Periyar also argued that birds, animals, and worms, which are considered to be devoid of rationalism do not create castes, or differences of high and low in their own species. But man, considered to be a rational being, was suffering from these because of religion and discrimination. [ 71 ]

The Samathuvapuram (Equality Village) social equality system introduced by the Government of Tamil Nadu in the late 1990s is named after Ramasamy. [ 72 ]

3.5. Tamil Language and Writing

Periyar claimed that Tamil, Telugu, Malayalam, and Kannada came from the same mother language of Old Tamil. He explained that the Tamil language is called by four different names since it is spoken in four different Dravidian states. Nevertheless, current understanding of Dravidian languages contradicts such claims. For example, the currently known classification of Dravidian languages provides the following distinct classes: Southern (including Tamil–Malayalam, Kannada and Tulu); Central (including Telugu–Kui and Kolami–Parji); and, Northern (including Kurukh–Malto and Brahui).

With relation to writing, Periyar stated that using the Tamil script about the arts, which are useful to the people in their life and foster knowledge, talent and courage, and propagating them among the masses, will enlighten the people. Further, he explained that it will enrich the language, and thus it can be regarded as a zeal for Tamil. [ 73 ] Periyar also stated that if words of North Indian origin (Sanskrit) are removed from Telugu, Kannada, and Malayalam, only Tamil will be left. On the Brahmin usage of Tamil, he stated that the Tamil spoken by the Andhras and the Malayali people was far better than the Tamil spoken by the Brahmins. Periyar believed that Tamil language will make the Dravidian people unite under the banner of Tamil culture, and that it will make the Kannadigas, Andhras and the Malayalees be vigilant. With regards to a Dravidian alliance under a common umbrella language, Periyar stated that "a time will come for unity. This will go on until there is an end to the North Indian domination. We shall reclaim an independent sovereign state for us". [ 74 ]

At the same time, Periyar was also known to have made controversial remarks on the Tamil language and people from time to time. On one occasion, he referred to the Tamil people as "barbarians" [ 75 ] and the Tamil language as the "language of barbarians". [ 75 ] [ 76 ] [ 77 ] [ 78 ] [ 79 ] However, Anita Diehl explains that Periyar made these remarks on Tamil because it had no respective feminine verbal forms. [ 34 ] But Anita Diehl's explanation doesn't match with Periyar's own explanation. Periyar himself explained reasons many times in his speeches and writings, for instance, an excerpt from his book Thamizhum, Thamizharum(Tamil and Tamil people) reads, "I say Tamil as barbarian language. Many get angry with me for saying so. But no one ponders over why I say so. They say Tamil is a 3,000 to 4,000 years-old language and they boast about this. Precisely that is what the reason why I call Tamil as barbarian language. People should understand the term primitive and barbarism. What was the status of people living 4,000 years ago and now? We are just blindly sticking to old glories. No one has come forward to reform Tamil language and work for its growth." [ 80 ]

Periyar's ideas on Tamil alphabet reforms included those such as the reasons for the vowel 'ஈ' (i) having a cursive and looped representation of the short form 'இ' (I). [ clarification needed ] In stone inscriptions from 400 or 500 years ago, many Tamil letters are found in other shapes. As a matter of necessity and advantage to cope with printing technology, Periyar thought that it was sensible to change a few letters, reduce the number of letters, and alter a few signs. He further explained that the older and more divine a language and its letters were said to be, the more they needed reform. Because of changes brought about by means of modern transport and international contact, and happenings that have attracted words and products from many countries, foreign words and their pronunciations have been assimilated into Tamil quite easily. Just as a few compound characters have separate signs to indicate their length as in ' கா ', ' கே ' (kA:, kE:), Periyar questioned why other compound characters like ' கி ', ' கீ ', 'கு ', ' கூ ' (kI, ki:, kU, ku:) (indicated integrally as of now), shouldn't also have separate signs. Further, changing the shape of letters, creating new symbols and adding new letters and similarly, dropping those that are redundant, were quite essential according to Periyar. Thus, the glory and excellence of a language and its script depend on how easily they can be understood or learned and on nothing else" [ 34 ]

3.6. Thoughts on the Thirukkural

Periyar hailed the Thirukkural as a valuable scripture which contained many scientific and philosophical truths. He also praised the secular nature of the work. Periyar praised Thiruvalluvar for his description of God as a formless entity with only positive attributes. He also suggested that one who reads the Thirukkural will become a Self-respecter, absorbing knowledge in politics, society, and economics. According to him, though certain items in this ancient book of ethics may not relate to today, it permitted such changes for modern society. [ 81 ]

On caste, he believed that the Kural illustrates how Vedic laws of Manu were against the Sudras and other communities of the Dravidian race. On the other hand, Periyar opined that the ethics from the Kural was comparable to the Christian Bible. The Dravidar Kazhagam adopted the Thirukkural and advocated that Thiruvalluvar's Kural alone was enough to educate the people of the country. [ 81 ] One of Periyar's quotes on the Thirukkural from Veeramani's Collected Works of Periyar was "when Dravida Nadu (Dravidistan) was a victim to Indo-Aryan deceit, Thirukkural was written by a great Dravidian Thiruvalluvar to free the Dravidians". [ 81 ]

Periyar also asserted that due to the secular nature of Thirukkural, it has the capacity to be the common book of faith for all humanity and can be kept on par or above the holy books of all religions.

3.7. Self-determination of Dravida Nadu

The Dravidian-Aryan conflict was believed to be a continuous historical phenomenon that started when the Aryans first set their foot in the Dravidian lands. Even a decade before the idea of separation appeared, Periyar stated that, "as long as Aryan religion, Indo-Aryan domination, propagation of Aryan Vedas and Aryan "Varnashrama" existed, there was need for a "Dravidian Progressive Movement" and a "Self-Respect Movement". [ 82 ] Periyar became very concerned about the growing North Indian domination over the south which appeared to him no different from foreign domination. He wanted to secure the fruits of labour of the Dravidians to the Dravidians, and lamented that fields such as political, economic, industrial, social, art, and spiritual were dominated by the north for the benefit of the North Indians. Thus, with the approach of independence from Britain, this fear that North India would take the place of Britain to dominate South India became more and more intense. [ 83 ]

Periyar was clear about the concept of a separate nation, comprising Tamil areas, that is part of the then existing Madras Presidency with adjoining areas into a federation guaranteeing protection of minorities, including religious, linguistic, and cultural freedom of the people. A separatist conference was held in June 1940 at Kanchipuram when Periyar released the map of the proposed Dravida Nadu , but failed to get British approval. On the contrary, Periyar received sympathy and support from people such as Bhimrao Ramji Ambedkar and Muhammad Ali Jinnah for his views on the Congress, and for his opposition to Hindi. They then decided to convene a movement to resist the Congress. [ 82 ] [ 84 ]

The concept of Dravida Nadu was later modified down to Tamil Nadu. [ 85 ] This led to a proposal for a union of the Tamil people of not only South India but including those of Ceylon as well. [ 86 ] In 1953, Periyar helped to preserve Madras as the capital of Tamil Nadu, which later was the name he substituted for the more general Dravida Nadu. [ 87 ] In 1955 Periyar threatened to burn the national flag, but on Chief Minister Kamaraj's pledge that Hindi should not be made compulsory, he postponed the action. [ 34 ] In his speech of 1957 called Suthantara Tamil Nadu En? (Why an independent Tamil Nadu?), he criticised the Central Government of India, inducing thousands of Tamilians to burn the constitution of India. The reason for this action was that Periyar held the Government responsible for maintaining the caste system. After stating reasons for separation and turning down opinions against it, he closed his speech with a "war cry" to join and burn the map of India on 5 June. Periyar was sentenced to six months imprisonment for burning the Indian constitution. [ 88 ]

Advocacy of such a nation became illegal when separatist demands were banned by law in 1957. Regardless of these measures, a Dravida Nadu Separation Day was observed on 17 September 1960 resulting in numerous arrests. [ 89 ] However, Periyar resumed his campaign in 1968. He wrote an editorial on 'Tamil Nadu for Tamilians' in which he stated, that by nationalism only Brahmins had prospered and nationalism had been developed to abolish the rights of Tamils. He advocated that there was need to establish a Tamil Nadu Freedom Organization and that it was necessary to work towards it. [ 90 ]

3.8. Anti-Brahmanism vs. Anti-Brahmin

Periyar was a radical advocate of anti-Brahmanism. Periyar's ideology of anti-Brahmanism is quite often confused as being anti-Brahmin. Even a non-Brahmin who supports inequality based on caste was seen as a supporter of brahmanism. Periyar called on both Brahmins and non-Brahmins to shun brahmanism.

In 1920, when the Justice Party came to power, Brahmins occupied about 70 percent [ 26 ] [ 91 ] of the high level posts in the government. After reservation was introduced by the Justice Party, it reversed this trend, allowing non-Brahmins to rise in the government of the Madras Presidency. [ 91 ] Periyar, through the Justice Party, advocated against the imbalance of the domination of Brahmins who constituted only 3 percent [ 26 ] [ 92 ] of the population, over government jobs, judiciary and the Madras University. [ 92 ] His Self-Respect Movement espoused rationalism and atheism and the movement had currents of anti-Brahminism. [ 93 ] Furthermore, Periyar stated that:

"Our Dravidian movement does not exist against the Brahmins or the Banias (a North Indian merchant caste). If anyone thinks so, I would only pity him. But we will not tolerate the ways in which Brahminism and the Bandiaism [ clarification needed ] is degrading Dravidanadu. Whatever support they may have from the government, neither myself nor my movement will be of cowardice". [ 94 ] [ 95 ]

Periyar also criticised Subramanya Bharathi in the journal Ticutar for portraying Mother Tamil as a sister of Sanskrit in his poems:

"They say Bharati is an immortal poet.…Even if a rat dies in an akrakāram, they would declare it to be immortal. … of Tamilnadu praises him. Why should this be so? Supposedly because he sang fulsome praises of Tamil and Tamilnadu. What else could he sing? His own mother tongue, Sanskrit, has been dead for years. What other language did he know? He cannot sing in Sanskrit. … He says Tamilnadu is the land of Aryas." [ 96 ]

3.9. Comparisons with Gandhi

In the Vaikom Satyagraha of 1924, Periyar and Gandhi ji both cooperated and confronted each other in socio-political action. Periyar and his followers emphasised the difference in point of view between Gandhi and himself on the social issues, such as fighting the Untouchability Laws and eradication of the caste system.

According to the booklet "Gandhi and Periyar", Periyar wrote in his paper Kudi Arasu in 1925, reporting on the fact that Gandhi was ousted from the Mahasabha because he opposed resolutions for the maintaining of caste and Untouchability Laws which would spoil his efforts to bring about Hindu-Muslim unity. From this, Gandhi learned the need for pleasing the Brahmins if anything was to be achieved. [ 97 ]

Peiryar in his references to Gandhi used opportunities to present Gandhi as, on principle, serving the interests of the Brahmins. In 1927, Periyar and Gandhi met at Bangalore to discuss this matter. The main difference between them came out when Periyar stood for the total eradication of Hinduism to which Gandhi objected saying that Hinduism is not fixed in doctrines but can be changed. In the Kudi Arasu , Periyar explained that:

"With all his good qualities, Gandhi did not bring the people forward from foolish and evil ways. His murderer was an educated man. Therefore nobody can say this is a time of high culture. If you eat poison, you will die. If electricity hits the body, you will die. If you oppose the Brahmin, you will die. Gandhi did not advocate the eradication of Varnasrama Dharma structure, but sees in it a task for the humanisation of society and social change possible within its structure. The consequence of this would be continued high-caste leadership. Gandhi adapted Brahmins to social change without depriving them of their leadership". [ 97 ]

Gandhi accepted karma in the sense that "the Untouchables reap the reward of their karma , [ 97 ] but was against discrimination against them using the revaluing term Harijans . As shown in the negotiations at Vaikom his methods for abolishing discrimination were: to stress on the orthodox, inhumane treatment of Untouchables ; to secure voluntary lifting of the ban by changing the hearts of caste Hindus; and to work within a Hindu framework of ideas. [ 97 ]

On the Temple Entry issue, Gandhi never advocated the opening of Garbha Griha to Harijans in consequence of his Hindu belief. These sources which can be labelled "pro-Periyar" with the exception of M. Mahar and D.S. Sharma, clearly show that Periyar and his followers emphasised that Periyar was the real fighter for the removal of Untouchability and the true upliftment of Hairjans, whereas Gandhi was not. This did not prevent Periyar from having faith in Gandhi on certain matters. [ 97 ]

3.10. Religion and Atheism

Periyar was generally regarded as a pragmatic propagandist who attacked the evils of religious influence on society, mainly what he regarded as Brahmin domination. At a young age, he felt that some people used religion only as a mask to deceive innocent people and regarded it as his life's mission to warn people against superstitions and priests. [ 33 ] Anita Diehl explains that Periyar cannot be called an atheist philosopher. Periyar, however, qualified what the term "atheist" implies in his address on philosophy. He repudiated the term as without real sense: "….the talk of the atheist should be considered thoughtless and erroneous. The thing I call god... that makes all people equal and free, the god that does not stop free thinking and research, the god that does not ask for money, flattery and temples can certainly be an object of worship. For saying this much I have been called an atheist, a term that has no meaning".

Anita Diehl explains that Periyar saw faith as compatible with social equality and did not oppose religion itself. [ 98 ] In a book on revolution published in 1961, Periyar stated: "be of help to people. Do not use treachery or deceit. Speak the truth and do not cheat. That indeed is service to God." [ 99 ]

On Hinduism, Periyar believed that it was a religion with no distinctive sacred book (Bhagawad Gita) or origins, but an imaginary faith preaching the "superiority" of the Brahmins, the inferiority of the Shudras, and the untouchability of the Dalits (Panchamas). [ 44 ] Maria Misra, a lecturer at Oxford University, compares him to the philosophes, stating: "his contemptuous attitude to the baleful influence of Hinduism in Indian public life is strikingly akin to the anti-Catholic diatribes of the enlightenment philosophes". [ 100 ] In 1955 Periyar was arrested for his public action of burning pictures of Rama in public places as a symbolic protest against the Indo-Aryan domination and degradation of the Dravidian leadership according to the Ramayana epic. [ 101 ] Periyar also shoed images of Krishna and Rama, stating that they were Aryan gods that considered the Dravidian Shudras to be "sons of prostitutes". [ 102 ]

Periyar openly suggested to those who were marginalised within the Hindu communities to consider converting to other faiths such as Islam, Christianity, or Buddhism. On Islam, he stated how it was good for abolishing the disgrace in human relationship, based on one of his speeches to railway employees at Tiruchirapalli in 1947. Periyar also commended Islam for its belief in one invisible and formless God; for proclaiming equal rights for men and women; and for advocating social unity. [ 103 ]

At the rally in Tiruchi, Periyar said:

"Muslims are following the ancient philosophies of the Dravidians. The Arabic word for Dravidian religion is Islam. When Brahmanism was imposed in this country, it was Mohammad Nabi who opposed it, by instilling the Dravidian religion's policies as Islam in the minds of the people" [ 104 ]

Periyar viewed Christianity as similar to the monotheistic faith of Islam. He explained that the Christian faith says that there can be only one God which has no name or shape. Periyar took an interest in Martin Luther - both he and his followers wanted to liken him and his role to that of the European reformer. Thus Christian views, as expressed for example in The Precepts of Jesus (1820) by Ram Mohan Roy, had at least an indirect influence on Periyar. [ 105 ]

Apart from Islam and Christianity, Periyar also found in Buddhism a basis for his philosophy, though he did not accept that religion. It was again an alternative in the search for self-respect and the object was to get liberation from the discrimination of Hinduism. [ 106 ] Through Periyar's movement, Temple Entry Acts of 1924, 1931, and up to 1950 were created for non-Brahmins. Another accomplishment took place during the 1970s when Tamil replaced Sanskrit as the temple language in Tamil Nadu, while Dalits finally became eligible for priesthood. [ 34 ]

3.11. Controversies

Factionism in the justice party.

When B. Munuswamy Naidu became the Chief Minister of Madras Presidency in 1930, he endorsed the inclusion of Brahmins in the Justice Party, saying:

So long as we exclude one community, we cannot as a political party speak on behalf of, or claim to represent all the people of our presidency. If, as we hope, provincial autonomy is given to the provinces as a result of the reforms that may be granted, it should be essential that our Federation should be in a position to claim to be a truly representative body of all communities. What objection can there be to admit such Brahmins as are willing to subscribe to the aims and objects of our Federation? It may be that the Brahmins may not join even if the ban is removed. But surely our Federation will not thereafter be open to objection on the ground that it is an exclusive organisation. [ 107 ]

Though certain members supported the resolution, a faction in the Justice Party known as the "Ginger Group" opposed the resolution and eventually voted it down. Periyar, who was then an observer in the Justice Party, criticised Munuswamy Naidu, saying:

At a time when non-Brahmins in other parties were gradually coming over to the Justice Party, being fed up with the Brahmin's methods and ways of dealing with political questions, it was nothing short of folly to think of admitting him into the ranks of the Justice Party. [ 108 ]

This factionism continued until 1932 when Munuswamy Naidu stepped down as the Chief Minister of Madras and the Raja of Bobbili became the chief minister. [ 108 ]

4. Followers and Influence

After the death of Periyar in 1973, conferences were held throughout Tamil Nadu for a week in January 1974. The same year Periyar's wife, Maniyammai, the new head of the Dravidar Kazhagam , set fire to the effigies of 'Rama', 'Sita' and 'Lakshmana' at Periyar Thidal, Madras. This was in retaliation to the Ramaleela celebrations where effigies of 'Ravana', 'Kumbakarna' and 'Indrajit' were burnt in New Delhi. For this act she was imprisoned. During the 1974 May Day meetings held at different places in Tamil Nadu, a resolution urging the Government to preserve 80 percent [ 26 ] of jobs for Tamils was passed. Soon after this, a camp was held at Periyar Mansion in Tiruchirapalli to train young men and women to spread the ideals of the Dravidar Kazhagam in rural areas. [ 26 ]

On Periyar's birthday on 17 September 1974, Periyar's Rationalist Library and Research Library and Research Institute was opened by the then Tamil Nadu Chief Minister M. Karunanidhi. This library contained Periyar's rationalist works, the manuscripts of Periyar and his recorded speeches. [ 69 ] Also during the same year Periyar's ancestral home in Erode, was dedicated as a commemoration building. On 20 February 1977, the opening function of Periyar Building in Madras was held. At the meeting which the Managing Committee of the Dravidar Kazhagam held, there on that day, it was decided to support the candidates belonging to the Janata Party , the Dravida Munnetra Kazhagam (DMK), and the Marxist Party during the General Elections. [ 26 ]

On 16 March 1978, Maniyammai died. The Managing Committee of the Dravidar Kazhagam elected K. Veeramani as General Secretary of the Dravidar Kazhagam on 17 March 1978. From then on, the Periyar-Maniyammai Educational and Charitable Society started the Periyar Centenary Women's Polytechnic at Thanjavur on 21 September 1980. On 8 May 1982, the College for Correspondence Education was started under the auspices of the Periyar Rationalist Propaganda Organization . [ 26 ]

Over the years, Periyar influenced Tamil Nadu's political party heads such as C.N. Annadurai [ 25 ] and M. Karunanidhi [ 109 ] of the Dravida Munnetra Kazhagam' (DMK), V. Gopalswamy [ 110 ] [ 111 ] founder of the Marumalarchi Dravida Munnetra Kazhagam (MDMK), S. Ramadoss [ 112 ] founder of the Pattali Makkal Katchi (PMK), Thol. Thirumavalavan, founder of the Dalit Panthers of India (DPI), and Dravidar Kazhagam's K. Veeramani. [ 113 ] Nationally, Periyar is main ideological icon for India's third largest voted party, Bahujan Samaj Party [ 114 ] [ 115 ] and its founder Kanshi Ram. [ 116 ] Other political figures influenced by Periyar were former Congress minister K. Kamaraj, [ 25 ] former Chief Minister of Uttar Pradesh Mayawati. [ 117 ] Periyar's life and teachings have also influenced writers and poets such as Kavignar Inkulab, and Bharathidasan [ 118 ] and actors such as Kamal Haasan [ 119 ] and Sathyaraj. [ 120 ] Noted Tamil Comedian N. S. Krishnan was a close friend and follower of Periyar. [ 121 ] [ 122 ] W. P. A. Soundarapandian Nadar was a close confidant of Periyar and encouraged Nadars to be a part of the Self-Respect Movement. [ 123 ] [ 124 ] A writer from Uttar Pradesh, Lalai Singh Yadav translated Periyar's notable works into Hindi. [ 125 ] [ 126 ] [ 127 ]

5. In Popular Culture

Sathyaraj and Khushboo Sundar starred in a government-sponsored film Periyar released in 2007. Directed by Gnana Rajasekaran, the film was screened in Malaysia on 1 May 2007 and was screened at the Goa International Film Festival in November that year. [ 128 ] [ 129 ] Sathyaraj reprised his role as Periyar in the film Kalavadiya Pozhudugal directed by Thangar Bachan which released in 2017. [ 130 ]

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Essay Writing In Kannada: A Beginner’s Guide

Do you want to learn how to write an essay in Kannada but don’t know where to start? Don’t worry, this guide is here to help! Written by a team of experts, it will take you from beginner through intermediate and advanced levels. You will learn the correct techniques for crafting persuasive essays that are grammatically sound and stylistically appropriate. Get ready for a journey full of learning – let’s get writing!

1. Unlocking the Power of Kannada Essay Writing

Kannada essay writing can be a powerful way to express one’s creative voice and build critical thinking skills . By mastering the basics of this form, students can develop their understanding of complex topics and argumentative techniques – an invaluable tool for anyone looking to pursue higher education or gain entry into competitive job fields. With that in mind, here are some essential tips on how to get started:

Learn about Kannada Essay Structure: What essay writing in Kannada requires is unique from other forms such as research papers or articles – getting familiar with its distinctive conventions will serve as a strong foundation for success.
Research Your Topic Thoroughly: Give yourself plenty of time to do your research so you have enough material to work with when it comes time to write.

2. An Introduction to Kannada Structure & Vocabulary

Kannada is a language spoken by roughly 54 million people in India and Sri Lanka. It belongs to the Dravidian family of languages, which includes Tamil, Telugu, and Malayalam. Kannada has its own unique structure and vocabulary that make it distinct from its relatives in terms of grammar rules as well as pronunciation. In this section we will look at what makes up the syntax structures of Kannada sentences and how to enter into conversational use with native speakers through basic vocabulary words understanding.

Sentences written in the Kannada language often follow an SOV order (Subject-Object-Verb) instead of SVO like found in English; however there are exceptions when using adjectives or adverbs where they come before or after their respective nouns/verbs symbols depending on context. Another particularity is that nominal forms such as pronouns have gender distinctions among masculine, feminine and neuter adding another layer complexity when forming statements with varying verb conjugations according to these genders – for example “What essay writing” would be structured differently if referring solely to males or females rather than being generalised without bias towards any gender preference. Additionally verbs take precedence over nouns since their position only comes right at the end typically making them more noticeable compared to other parts speech within sentence composition thereby reinforcing importance whilst observing punctuation marks correctly during oral conversations between two partners so clarity can be achieved swiftly avoiding misunderstandings along way . Used together properly both language structure contents ensure information conveyed concisely free familiarisation problems throughout discourse process all while keeping original message intact restating question ‘what essay writing?’ becoming almost second nature act alleviating stress having learn specific terminology beforehand enabling quick response time whenever necessary making life easier everyone involved discussion surrounds topic matter returning focus back material matters hand not worrying about sillier trivial inquiries needing clarification whether relevant not kannada speaking communities engaging each other interesting stimulating environments topics various types letting imagination run wild partaking joy comprehension beginning journey bettering ourselves continuously expanding knowledge base tackling difficult yet ultimately rewarding tasks set front us challenges pose obstacles turn teaching invaluable life lessons wherever go strive excellence always keep trying regardless outcome remain undefeated whatever obstacle stand our pathway taking leave destiny never giving sense hope no longer exist beyond limits possibilities around forever until become able sees eye manifest dreams reality possibly even conquering impossible dream aspirations nothing ever stop except self itself learning grow stronger resilient whole picture completing puzzle things encountered period lifetime adventure open mind heart results just might surprise indeed!

3. Get Started with Your First Draft

Brainstorm and Outline Ideas: Before you start writing your first draft, take time to brainstorm ideas for what it should include. Writing an essay is a creative process that requires careful thought and organization. It is important to think about the key points you want to make in your paper before putting them down on paper. To do this, try drawing up an outline of the main points that will be discussed in your essay using bullet points or numbered lists. This will help ensure that all parts of the paper are included and organized correctly.

In Kannada language, essay writing involves various stages such as outlining ideas, researching topics related to those ideas, drafting out arguments which support them and finally revising as needed. When preparing an outline for a Kannada-language essay it is essential to take into consideration how each point connects with one another so as not to clutter up argumentation by having too many unrelated thoughts within one’s work; further more when beginning drafting out essays in Kannada there must also be cohesiveness between paragraphs otherwise it can result in confusion or lack thereof between readers trying comprehend the information being shared.

Regardless if you are planning short sms kavana composition or a full-length research project depending upon various genre’s like literature & poetry then understanding intended meaning behind any text helps put forth better perspective conveyed through works thus allowing audience draw larger connections derived from story properties associated therein making use different kinds images verbs etc., assists greatly during exploring these types concepts utilized within works presented especially while critically analyzing literary pieces done so via examining narrative techniques employed relevance given parameters set initially particular piece examined prior determining outcome conclusions drawn henceforth made based depth observations performed performing task hereof provides comprehensive view whether satisfactory agreeable standards set predetermined expectations established both parties involved accordingly proceeding even further enables acquire valuable knowledge insight necessary complete extend exercise known popularly under title what Essay Writing In Kannada.

4. Crafting an Engaging Title for your Essay

The title of your essay is one of the most important elements to consider when writing a paper. A good title not only attracts readers, but also gives them an idea about what to expect from the rest of your work.

When it comes to crafting an engaging title for essays written in Kannada, there are several tips you can follow:

Think carefully about key words and phrases – Selecting interesting keywords related to your topic will help make a catchy and intriguing title for readers.
Use active verbs – Titles that include active verbs make them more captivating than titles with passive ones.

Make sure it’s relevant to Indian culture or norms – Considering cultural cues and nuances while constructing a compelling essay headline using Kannada language can add value by offering deeper insight into its meaning .

5. Structuring Ideas into Coherent Paragraphs

Focusing on the Central Ideas Organizing the main points into a clear and logical structure is essential for essay writing in Kannada. In order to form coherent paragraphs, one should establish the topic sentence or focus of each paragraph. This helps readers better understand what follows by providing an anchor point that ties back to the thesis statement and serves as connecting tissue between sections. Additionally, this establishes connection between ideas within each paragraph.

Staying Within Paragraph Boundaries

Essay writing in Kannada requires authors to adhere closely to a single idea constellation within a given set of boundaries – namely: beginning, middle, and end.
The body of any given argument should transition from “popping” ideas out with specifics all the way through backing these statements up with evidences.

Note: The formatting used here such as unnumbered lists HTML help professor’s level reading .

6. Refining Sentences and Varying Formats

Sentences should be well-crafted, easy to understand and concise. By , the clarity of any essay can be greatly improved. For example, when writing an essay in Kannada it is important that students have a good understanding of what constitutes effective sentence structure.

Incorporating syntactic variety by using various sentence lengths combined with different types of words will create interesting yet clear content for the reader. Additionally, carefully chosen phrases or clauses relevant to the topic can help support key points while providing context at the same time. What’s more, alternate punctuation choices as well as beginning a new idea on a fresh line lend additional importance to certain parts within an essay written in Kannada.

When proofreading your work take into account whether individual sentences are too long
Ensure there is a balance between complex and simple language

7. Finishing Touches: How to Polish Your Work

Polishing your work is an imperative part of the writing process. It can be a difficult and time-consuming task, but it is worth investing in because a piece of writing that has been polished reflects better on the writer than one that hasn’t gone through such care. Here are some tips to help you with what essay writing in Kannada:

Check for grammar and spelling errors. Before submitting your essay, make sure to double check for any typos or grammatical mistakes. This includes making sure all words are spelled correctly as well as ensuring correct usage of punctuation marks.
Look at word choice. Take another look at how certain words were used throughout the essay; they should be chosen carefully so that meanings are not misinterpreted or lost completely due to ambiguity. Make use of synonyms where appropriate and try differentiating between similarly sounding words (e.g., complement vs compliment).

Organization also plays an important role when adding finishing touches to written works about what essay writing in Kannada – readers will easily get lost if transitions aren’t properly utilized nor an outline followed meticulously alongside cohesion maintained amongst content blocks. Remember that thoughts within paragraphs should relate back logically towards each other allowing ease with which someone may understand its contents without having first read through everything else beforehand Essay Writing in Kannada may sound daunting, but it doesn’t have to be. With the right tools and techniques, anyone can start writing creatively in this beautiful language. Stop feeling intimidated by the prospect of learning a new tongue and join everyone else who has already started their journey on this literary landscape!

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ದಯವಿಟ್ಟು ನಿಮ್ಮ ಭಾಷೆಯನ್ನು ಆಯ್ಕೆ ಮಾಡಿ

ಸ್ಪೂರ್ತಿದಾಯಕ ಕಥೆಗಳು | Moral Inspiring Stories in Kannada

ಹೊಸಬೆಳಕು ( ಸಮಗ್ರ )

ಕಥೆಗಳು ( ಪ್ರೇಮ )

ಅವಲೋಕನ .... (ಪೌರಾಣಿಕ ಪಾತ್ರಗಳ ಸುತ್ತ )

💞ಅವನಿಯ ಅಭಿನವ💞

ಝೆನ್ ಕಥೆಗಳು

🎶 ಸ್ವರ ಕಲ್ಯಾಣಿ 🎶 ಧಾರಾವಾಹಿ ಧಾರೆ ೧

" ಅಪರಾಜಿತೆ ... 🔴 "

ಬಾಂಧವ್ಯದ ಸುಳಿಯಲ್ಲಿ ನಲುಗದಿರು ಮನವೇ...(ಸಮಗ್ರ)

💞 ಬಂದೆಯಾ ಪ್ರೇಮದ ಸಿರಿಯಾಗಿ...💞 ( ಸಮಗ್ರ)

ಗೆಳೆಯ ಎನ್ನಲೇ? ಇನಿಯಾ ಎನ್ನಲೇ?...

ಶ್ಯಾಮ್ IPS (ಸಮಗ್ರ )

ಮರಳಿ ಮತ್ತೊಮ್ಮೆ

ನಿನ್ನಿಂದಲೇ ಒಲವೇ (ಸಮಗ್ರ)

ಜನುಮ ದಿನದ ಶುಭಾಶಯಗಳು

ಅನುರಾಧಾ (ಸಮಗ್ರ)

💔 ನನ್ನ ಹೃದಯದ ಬಡಿತ ನಿನಗೆ ಕೇಳಿಸದೇ ಹೋಯಿತಾ........💔

ಹೊಸ ಬೆಳಕು ( ಸಮಗ್ರ)

Popular languages.

Self Respect Meaning In Kannada

ಸರಳ ಉದಾಹರಣೆಗಳು ಮತ್ತು ವ್ಯಾಖ್ಯಾನಗಳೊಂದಿಗೆ self respect ನ ನಿಜವಾದ ಅರ್ಥವನ್ನು ತಿಳಿಯಿರಿ., ವ್ಯಾಖ್ಯಾನಗಳು, definitions of self respect.

1 . ಹೆಮ್ಮೆ ಮತ್ತು ಆತ್ಮ ವಿಶ್ವಾಸ; ಒಬ್ಬರು ಗೌರವ ಮತ್ತು ಘನತೆಯಿಂದ ವರ್ತಿಸುತ್ತಾರೆ ಎಂಬ ಭಾವನೆ.

1 . pride and confidence in oneself; a feeling that one is behaving with honour and dignity.

ವಿರುದ್ಧಾರ್ಥಕ ಪದಗಳು

ಸಮಾನಾರ್ಥಕ ಪದಗಳು, examples of self respect :.

1 . ಪರಿಣಾಮವಾಗಿ, ನಾನು ನನ್ನ ಅಮೂಲ್ಯವಾದ ಭಾಗವನ್ನು ಕಳೆದುಕೊಂಡೆ - ನನ್ನ ಆತ್ಮ ಗೌರವ.

1 . As a result, I lost a valuable part of me - MY SELF RESPECT .

2 . ಇಲ್ಲ. ನಮಗೆ ಎರಡು ಹೆಬ್ಬೆರಳು ಮತ್ತು ಒಂದು ಹೆಬ್ಬೆರಳು ಇದೆ, ಆದರೆ ನಿಜವಾದ ಸ್ವಾಭಿಮಾನಿ ಕೈಯಾಳು.

2 . no. we have two inch and one inch, but the truly self respect ing handyman.

3 . ಒಂಟಿಯಾಗಿರಲಿ, ವಿವಾಹಿತರಾಗಿರಲಿ, ವಿಚ್ಛೇದಿತರಾಗಿರಲಿ ಅಥವಾ ವಿಧವೆಯರಾಗಿರಲಿ ಪ್ರತಿಯೊಬ್ಬ ಮನುಷ್ಯನಿಗೂ ಸ್ವಾಭಿಮಾನದ ಹಕ್ಕಿದೆ” ಎಂದು ಚಿಬ್ಬರ್ ಸೇರಿಸುತ್ತಾರೆ.

3 . every human being whether single, married, divorced or widowed has a right to self respect ,” chhibbar adds.

4 . ಮಾನವ ಘನತೆ ಮತ್ತು ಸ್ವಾಭಿಮಾನವು ಕೆಲಸದಿಂದ ಬರುತ್ತದೆ ಮತ್ತು ಅನೇಕ ತಮಿಳರು ಕೆಲಸವಿಲ್ಲದೆ ಇದ್ದಾರೆ.

4 . Human dignity and self respect come from work and many Tamils are without work.

5 . ಯಾವುದೇ ಸ್ವಯಂ ಗೌರವಿಸುವ ಬ್ಲ್ಯಾಕ್ ಮೆಟಲ್ ಫ್ಯಾನ್ ಎಂದಿಗೂ ಕೈಗಾರಿಕಾ ಮೂಲದಿಂದ ಮಾಂಸವನ್ನು ತಿನ್ನುವುದಿಲ್ಲ.

5 . Any self respect ing Black Metal fan would never eat meat from a industrial source.

6 . ನಾನು ಈ ಸಹ-ಅವಲಂಬಿತ ಚಕ್ರವನ್ನು ಕೊನೆಗೊಳಿಸಲು ಬಯಸುತ್ತೇನೆ ಮತ್ತು ನನ್ನ ಮಕ್ಕಳಿಗೆ ಆತ್ಮ ಗೌರವವಿದೆ ಎಂದು ತೋರಿಸಲು ಬಯಸುತ್ತೇನೆ.

6 . I want to end this co-dependent cycle and show my children that I have self respect .

7 . ಹೆಮ್ಮೆಯ ಮತ್ತು ಸ್ವಾಭಿಮಾನಿ ಪರ್ವತಾರೋಹಿಗಳು

7 . proud, self-respecting mountain villagers

8 . ನಮಗೆ ಸ್ವಾಭಿಮಾನಿ ಆಫ್ರಿಕನ್ನರಿಗೆ ಪಾಠ?

8 . The lesson for us self-respecting Africans?

9 . ನನ್ನ ಸ್ವಾಭಿಮಾನವನ್ನು ಕಾಪಾಡಿಕೊಳ್ಳಲು ನಾನು ಕೆಲಸಕ್ಕೆ ಮರಳಲು ಬಯಸುತ್ತೇನೆ.

9 . I want to work again to keep up my self-respect

10 . ಬಡತನವು ಆತ್ಮಗೌರವ ಮತ್ತು ಸ್ವಾಭಿಮಾನದಲ್ಲಿ ಇಳಿಕೆಗೆ ಕಾರಣವಾಗುತ್ತದೆ.

10 . poverty causes lowered self-respect and self-image

11 . ಯಾವುದೇ ಯೋಗ್ಯ, ಸ್ವಾಭಿಮಾನಿ ಭಾಷಾಂತರಕಾರರು ಈ ಏಜೆನ್ಸಿಗಳನ್ನು ನಿರ್ಲಕ್ಷಿಸುತ್ತಾರೆ.

11 . Any decent, self-respecting translator ignores these agencies.

12 . ಆದರೆ ಜರ್ಮನ್ ಬದಿಯಲ್ಲಿ ಸ್ವಾಭಿಮಾನದ ಕೆಂಪು ರೇಖೆಯೂ ಇದೆ.

12 . But there is also on the German side a red line of self-respect.

13 . “ಸ್ವಾಭಿಮಾನ ಎಂದರೆ ನೀವು ಅನನ್ಯವಾಗಿ ಟೇಬಲ್‌ಗೆ ಏನನ್ನು ತರುತ್ತೀರಿ ಎಂಬುದನ್ನು ತಿಳಿದುಕೊಳ್ಳುವುದು.

13 . “Self-respect means knowing what you uniquely bring to the table.

14 . ಯಾವುದೇ ಸ್ವಾಭಿಮಾನಿ ದಕ್ಷಿಣದವರು ಅಥವಾ ಪಾಶ್ಚಿಮಾತ್ಯರು ಅವನೊಂದಿಗೆ ನಿಜವಾಗಿಯೂ ಗುರುತಿಸಿಕೊಂಡಿಲ್ಲ.

14 . No self-respecting Southerner or Westerner truly identified with him.

15 . ಆ ಕ್ಷಣದಲ್ಲಿ, ಚೀನೀ ವ್ಯಕ್ತಿಯಾಗಿ, ನನ್ನ ಆತ್ಮಗೌರವವು ಆಳವಾಗಿ ಘಾಸಿಗೊಂಡಿತು.

15 . At that moment, as a Chinese person, my self-respect was deeply deeply hurt.

16 . ಅವರು 1971 ರಲ್ಲಿ, ಅತ್ಯಂತ ಮುಖ್ಯವಾದ ಸಾಮಾಜಿಕ ಒಳಿತು ಸ್ವಾಭಿಮಾನ ಎಂದು ವಾದಿಸಿದರು.

16 . He also argued, in 1971, that the most important social good is self-respect.

17 . ಫಲಿತಾಂಶ ಏನೇ ಇರಲಿ, ಉಪಕ್ರಮವನ್ನು ತೆಗೆದುಕೊಳ್ಳುವ ಮೂಲಕ ಒಬ್ಬರು ಸ್ವಾಭಿಮಾನದ ಪ್ರಜ್ಞೆಯನ್ನು ಪಡೆಯುತ್ತಾರೆ.

17 . Whatever the outcome, one gains a sense of self-respect by taking the initiative.

18 . ನೀವು ಯಾರ ಗಮನವನ್ನು ಸೆಳೆಯಲು ಬಯಸುತ್ತೀರೋ ಅವರು ಈ ಆತ್ಮಗೌರವವನ್ನು ಮೆಚ್ಚುತ್ತಾರೆ.

18 . The person whose attention you want to attract will admire this sense of self-respect.

19 . ನನ್ನ ಮಾತು ಮತ್ತು ಸ್ವಾಭಿಮಾನಕ್ಕೆ ಧಕ್ಕೆ ಬಂದಾಗ ಯಥಾಸ್ಥಿತಿ ಕಾಯ್ದುಕೊಳ್ಳುವುದು ಕಷ್ಟವಾಗಿತ್ತು.

19 . It was hard to maintain the status quo when my word and my self-respect were at stake.

20 . ಗಡಿಗಳನ್ನು ಸ್ಥಾಪಿಸುವುದು ಮತ್ತು ಆತ್ಮಗೌರವವನ್ನು ಬೇಡುವುದು ಖಂಡಿತವಾಗಿಯೂ "ನಿಯಮಗಳ" ಒಂದು ಭಾಗವಾಗಿದೆ.

20 . Establishing boundaries and demanding self-respect is certainly a part of “The Rules.”

21 . ಇದು ಅವರಿಗೆ ಮಹತ್ತರವಾದ ಪ್ರಮುಖ ಕ್ಷಣವಾಗಿದೆ; ಅವನ ಸ್ವಾಭಿಮಾನದ ಪ್ರತಿ ಔನ್ಸ್ ಅಪಾಯದಲ್ಲಿದೆ.

21 . This is a tremendously important moment for him; every ounce of his self-respect is at stake.

22 . ಇದು ನಿಜವಾಗಿಯೂ ಕಾರ್ಯನಿರ್ವಹಿಸುತ್ತದೆಯೇ ಎಂದು ನನಗೆ ತಿಳಿದಿಲ್ಲ, ಆದರೆ ಯಾವುದೇ ಸ್ವಾಭಿಮಾನಿ ಫ್ರೆಂಚ್ ಮಹಿಳೆ ಇಲ್ಲದೆ ಮಾಡುವುದಿಲ್ಲ.

22 . I don’t know whether it really works, but no self-respecting French woman would do without it.

23 . ಅವರು ಇಲ್ಲದಿದ್ದರೆ, ನೀವು ಈಗಾಗಲೇ ಕೆಲವು ಹೊಸ ಸ್ನೇಹಿತರನ್ನು ಹೊಂದಿದ್ದೀರಿ, ನಿಮ್ಮ ಸ್ವಾಭಿಮಾನ, ಮತ್ತು ಬಾಗಿಲಿನಿಂದ ಒಂದು ಕಾಲು.

23 . If they don't, you already have some new friends, your self-respect, and one foot out the door.

24 . ಪುರುಷನು ತನ್ನ ಬಾಯಿ ತೆರೆಯುವ ಮೊದಲು ಹೆಚ್ಚಿನ ಸ್ವಾಭಿಮಾನ ಹೊಂದಿರುವ ಪುರುಷರ ಬಗ್ಗೆ ಮಹಿಳೆಯರು ತುಂಬಾ ಕುತೂಹಲದಿಂದ ಕೂಡಿರುತ್ತಾರೆ.

24 . Women become very curious about men with high self-respect before the man even opens his mouth.

25 . ರಾಜ್ಕ್ ಯಾವಾಗಲೂ ತನ್ನ ಸ್ವಂತ ಯಜಮಾನ, ಈ ದುರದೃಷ್ಟಕರ ದೇಶದ ಎಲ್ಲಾ ಸ್ವಾಭಿಮಾನಿ ಪುರುಷರಿಗೆ ಮಾದರಿ.

25 . Rajk was always his own master, a model for all self-respecting men in this unfortunate country.

26 . ಇದಕ್ಕೆ ತದ್ವಿರುದ್ಧವಾಗಿ, ಪ್ಯಾಲೆಸ್ಟೀನಿಯಾದವರು ತಮ್ಮ ಸ್ವಾಭಿಮಾನವನ್ನು ಚೇತರಿಸಿಕೊಂಡಿದ್ದರಿಂದ ಮಾತ್ರ ಇದು ಸಾಧ್ಯ.

26 . On the contrary, it is possible only because the Palestinians have recovered their self-respect.

Similar Words

Self Respect meaning in Kannada - Learn actual meaning of Self Respect with simple examples & definitions. Also you will learn Antonyms , synonyms & best example sentences. This dictionary also provide you 10 languages so you can find meaning of Self Respect in Hindi, Tamil , Telugu , Bengali , Kannada , Marathi , Malayalam , Gujarati , Punjabi , Urdu.

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The Flaming Feet and Other Essays: The Dalit Movement in India . By D. R. Nagaraj.

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Mathew N. Schmalz, The Flaming Feet and Other Essays: The Dalit Movement in India . By D. R. Nagaraj., The Journal of Hindu Studies , Volume 5, Issue 3, November 2012, Pages 304–306, https://doi.org/10.1093/jhs/his038

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For anyone familiar with debates about Dalit identity and agency, the positions of Mohandas Gandhi and Bhimrao Ramji Ambedkar usually represent polar opposites: One seeking reform within Hinduism, the other beyond it. That ‘Babuji’ and ‘Babasaheb’ could fruitfully dialogue and transform one another is one of the many insights of D. R. Nagaraj’s The Flaming Feet and Other Essays. The original edition of The Flaming Feet was published in Bangalore in 1993 (South Forum Press). This second edition reprints the essays contained in that earlier volume and adds later essays that Nagaraj wrote until his death in 1998, at the age of 44 years. This edition, very ably edited by Prithvi Datta Chandra Shobhi, is a foundational work for considering issues related to the Dalit movement as well as the tensions brought about by modernity in late 20th-century India.

In his foreword to The Flaming Feet, Ashis Nandy recalls that Nagaraj characterised himself as a ‘Left Gandhian’, an appellation that Nagaraj also applied to his dialogue partner and fellow Kananda writer, U. R. Ananthamurthy (p. xiii). As Nandy describes it, Nagaraj was a rather paradoxical product of a ‘democratic, Brahminic, patronizing socialism’ who emerged in a post-Emergency India that viewed its Nehruvian past as an ‘embarrassing inheritance’ (p. x). These paradoxical qualities are on display in the first part of the volume, entitled ‘Gandhi and Ambedkar’. This section contains four essays, including: a reflection on the ‘duality of identification’ in Gandhi’s dealings as a Hindu with ‘Harijans’; a comparison of Gandhi with Marx and Ambedkar; and two imagined soliloquies by Gandhi and Ambedkar. The most important essay, however, is the first: ‘Self Purification vs. Self-Respect: On the Roots of the Dalit Movement’. Here Nagaraj argues that Gandhi and Ambedkar transformed each other. Gandhi always maintained that the problem of untouchability could only be addressed through the radical self-purification of Hindus. For Ambedkar, however, the issue was reclaiming Dalit self-respect and agency. Only Ambedkar’s critical gaze could make clear the excesses of Gandhi’s romanticisation of village life; yet it was only through Gandhi that Ambedkar could understand untouchability as a religious matter. As Nagaraj observes, Ambedkar ‘did to religion what Gandhiji did to the idea of economic uplift’—both approaches reflected ‘a pattern of acceptance, and altering the same’ (p. 59).

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English to Kannada Meaning of self respect - ಸ್ವಯಂ ಗೌರವ

Meaning and definitions of self respect, translation in Kannada language for self respect with similar and opposite words. Also find spoken pronunciation of self respect in Kannada and in English language.

What self respect means in Kannada, self respect meaning in Kannada, self respect definition, examples and pronunciation of self respect in Kannada language.

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On Self-Respect: Joan Didion’s 1961 Essay from the Pages of Vogue

Joan Didion , author, journalist, and style icon, died today after a prolonged illness. She was 87 years old. Here, in its original layout, is Didion’s seminal essay “Self-respect: Its Source, Its Power,” which was first published in Vogue in 1961, and which was republished as “On Self-Respect” in the author’s 1968 collection, Slouching Towards Bethlehem. Didion wrote the essay as the magazine was going to press, to fill the space left after another writer did not produce a piece on the same subject. She wrote it not to a word count or a line count, but to an exact character count.

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Once, in a dry season, I wrote in large letters across two pages of a notebook that innocence ends when one is stripped of the delusion that one likes oneself. Although now, some years later, I marvel that a mind on the outs with itself should have nonetheless made painstaking record of its every tremor, I recall with embarrassing clarity the flavor of those particular ashes. It was a matter of misplaced self-respect.

I had not been elected to Phi Beta Kappa. This failure could scarcely have been more predictable or less ambiguous (I simply did not have the grades), but I was unnerved by it; I had somehow thought myself a kind of academic Raskolnikov, curiously exempt from the cause-effect relationships that hampered others. Although the situation must have had even then the approximate tragic stature of Scott Fitzgerald's failure to become president of the Princeton Triangle Club, the day that I did not make Phi Beta Kappa nevertheless marked the end of something, and innocence may well be the word for it. I lost the conviction that lights would always turn green for me, the pleasant certainty that those rather passive virtues which had won me approval as a child automatically guaranteed me not only Phi Beta Kappa keys but happiness, honour, and the love of a good man (preferably a cross between Humphrey Bogart in Casablanca and one of the Murchisons in a proxy fight); lost a certain touching faith in the totem power of good manners, clean hair, and proven competence on the Stanford-Binet scale. To such doubtful amulets had my self-respect been pinned, and I faced myself that day with the nonplussed wonder of someone who has come across a vampire and found no garlands of garlic at hand.

Although to be driven back upon oneself is an uneasy affair at best, rather like trying to cross a border with borrowed credentials, it seems to me now the one condition necessary to the beginnings of real self-respect. Most of our platitudes notwithstanding, self-deception remains the most difficult deception. The charms that work on others count for nothing in that devastatingly well-lit back alley where one keeps assignations with oneself: no winning smiles will do here, no prettily drawn lists of good intentions. With the desperate agility of a crooked faro dealer who spots Bat Masterson about to cut himself into the game, one shuffles flashily but in vain through one's marked cards—the kindness done for the wrong reason, the apparent triumph which had involved no real effort, the seemingly heroic act into which one had been shamed. The dismal fact is that self-respect has nothing to do with the approval of others—who are, after all, deceived easily enough; has nothing to do with reputation—which, as Rhett Butler told Scarlett O'Hara, is something that people with courage can do without.

To do without self-respect, on the other hand, is to be an unwilling audience of one to an interminable home movie that documents one's failings, both real and imagined, with fresh footage spliced in for each screening. There’s the glass you broke in anger, there's the hurt on X's face; watch now, this next scene, the night Y came back from Houston, see how you muff this one. To live without self-respect is to lie awake some night, beyond the reach of warm milk, phenobarbital, and the sleeping hand on the coverlet, counting up the sins of commission and omission, the trusts betrayed, the promises subtly broken, the gifts irrevocably wasted through sloth or cowardice or carelessness. However long we postpone it, we eventually lie down alone in that notoriously un- comfortable bed, the one we make ourselves. Whether or not we sleep in it depends, of course, on whether or not we respect ourselves.

Joan Didion

To protest that some fairly improbable people, some people who could not possibly respect themselves, seem to sleep easily enough is to miss the point entirely, as surely as those people miss it who think that self-respect has necessarily to do with not having safety pins in one's underwear. There is a common superstition that "self-respect" is a kind of charm against snakes, something that keeps those who have it locked in some unblighted Eden, out of strange beds, ambivalent conversations, and trouble in general. It does not at all. It has nothing to do with the face of things, but concerns instead a separate peace, a private reconciliation. Although the careless, suicidal Julian English in Appointment in Samarra and the careless, incurably dishonest Jordan Baker in The Great Gatsby seem equally improbable candidates for self-respect, Jordan Baker had it, Julian English did not. With that genius for accommodation more often seen in women than in men, Jordan took her own measure, made her own peace, avoided threats to that peace: "I hate careless people," she told Nick Carraway. "It takes two to make an accident."

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Like Jordan Baker, people with self-respect have the courage of their mistakes. They know the price of things. If they choose to commit adultery, they do not then go running, in an access of bad conscience, to receive absolution from the wronged parties; nor do they complain unduly of the unfairness, the undeserved embarrassment, of being named corespondent. If they choose to forego their work—say it is screenwriting—in favor of sitting around the Algonquin bar, they do not then wonder bitterly why the Hacketts, and not they, did Anne Frank.

In brief, people with self-respect exhibit a certain toughness, a kind of moral nerve; they display what was once called character, a quality which, although approved in the abstract, sometimes loses ground to other, more instantly negotiable virtues. The measure of its slipping prestige is that one tends to think of it only in connection with homely children and with United States senators who have been defeated, preferably in the primary, for re-election. Nonetheless, character—the willingness to accept responsibility for one's own life—is the source from which self-respect springs.

Self-respect is something that our grandparents, whether or not they had it, knew all about. They had instilled in them, young, a certain discipline, the sense that one lives by doing things one does not particularly want to do, by putting fears and doubts to one side, by weighing immediate comforts against the possibility of larger, even intangible, comforts. It seemed to the nineteenth century admirable, but not remarkable, that Chinese Gordon put on a clean white suit and held Khartoum against the Mahdi; it did not seem unjust that the way to free land in California involved death and difficulty and dirt. In a diary kept during the winter of 1846, an emigrating twelve-year-old named Narcissa Cornwall noted coolly: "Father was busy reading and did not notice that the house was being filled with strange Indians until Mother spoke about it." Even lacking any clue as to what Mother said, one can scarcely fail to be impressed by the entire incident: the father reading, the Indians filing in, the mother choosing the words that would not alarm, the child duly recording the event and noting further that those particular Indians were not, "fortunately for us," hostile. Indians were simply part of the donnée.

In one guise or another, Indians always are. Again, it is a question of recognizing that anything worth having has its price. People who respect themselves are willing to accept the risk that the Indians will be hostile, that the venture will go bankrupt, that the liaison may not turn out to be one in which every day is a holiday because you’re married to me. They are willing to invest something of themselves; they may not play at all, but when they do play, they know the odds.

That kind of self-respect is a discipline, a habit of mind that can never be faked but can be developed, trained, coaxed forth. It was once suggested to me that, as an antidote to crying, I put my head in a paper bag. As it happens, there is a sound physiological reason, something to do with oxygen, for doing exactly that, but the psychological effect alone is incalculable: it is difficult in the extreme to continue fancying oneself Cathy in Wuthering Heights with one's head in a Food Fair bag. There is a similar case for all the small disciplines, unimportant in themselves; imagine maintaining any kind of swoon, commiserative or carnal, in a cold shower.

But those small disciplines are valuable only insofar as they represent larger ones. To say that Waterloo was won on the playing fields of Eton is not to say that Napoleon might have been saved by a crash program in cricket; to give formal dinners in the rain forest would be pointless did not the candlelight flickering on the liana call forth deeper, stronger disciplines, values instilled long before. It is a kind of ritual, helping us to remember who and what we are. In order to remember it, one must have known it.

To have that sense of one's intrinsic worth which, for better or for worse, constitutes self-respect, is potentially to have everything: the ability to discriminate, to love and to remain indifferent. To lack it is to be locked within oneself, paradoxically incapable of either love or indifference. If we do not respect ourselves, we are on the one hand forced to despise those who have so few resources as to consort with us, so little perception as to remain blind to our fatal weaknesses. On the other, we are peculiarly in thrall to everyone we see, curiously determined to live out—since our self-image is untenable—their false notions of us. We flatter ourselves by thinking this compulsion to please others an attractive trait: a gift for imaginative empathy, evidence of our willingness to give. Of course we will play Francesca to Paolo, Brett Ashley to Jake, Helen Keller to anyone's Annie Sullivan: no expectation is too misplaced, no rôle too ludicrous. At the mercy of those we can not but hold in contempt, we play rôles doomed to failure before they are begun, each defeat generating fresh despair at the necessity of divining and meeting the next demand made upon us.

It is the phenomenon sometimes called alienation from self. In its advanced stages, we no longer answer the telephone, because someone might want something; that we could say no without drowning in self-reproach is an idea alien to this game. Every encounter demands too much, tears the nerves, drains the will, and the spectre of something as small as an unanswered letter arouses such disproportionate guilt that one's sanity becomes an object of speculation among one's acquaintances. To assign unanswered letters their proper weight, to free us from the expectations of others, to give us back to ourselves—there lies the great, the singular power of self-respect. Without it, one eventually discovers the final turn of the screw: one runs away to find oneself, and finds no one at home.

Results for self respect translation from English to Kannada

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self respect

ನಾನು ನಂಬಲೇಬೇಕು.

Last Update: 2023-07-07 Usage Frequency: 1 Quality:

Last Update: 2020-02-04 Usage Frequency: 2 Quality: Reference: Anonymous

respect ladies

ಹುಡುಗಿಯರನ್ನು ಗೌರವಿಸಿ

Last Update: 2022-10-15 Usage Frequency: 1 Quality: Reference: Anonymous

traslate essays on self respect

ಸ್ವಯಂ ಗೌರವ traslate ಪ್ರಬಂಧಗಳು

Last Update: 2016-01-10 Usage Frequency: 1 Quality: Reference: Anonymous

respect any girls

Last Update: 2022-11-15 Usage Frequency: 1 Quality: Reference: Anonymous

they call it ego i call it self respect

ಅವರು ಅದನ್ನು ಅಹಂ ಎಂದು ಕರೆಯುತ್ತಾರೆ ನಾನು ಅದನ್ನು ಸ್ವಾಭಿಮಾನ ಎಂದು ಕರೆಯುತ್ತೇನೆ

Last Update: 2021-03-19 Usage Frequency: 1 Quality: Reference: Anonymous

always respect your life

Last Update: 2023-11-09 Usage Frequency: 1 Quality: Reference: Anonymous

you call it ego i call it self respect in

ನೀವು ಅದನ್ನು ಅಹಂ ಎಂದು ಕರೆಯುತ್ತೀರಿ ನಾನು ಅದನ್ನು ಕನ್ನಡದಲ್ಲಿ ಆತ್ಮ ಗೌರವ ಎಂದು ಕರೆಯುತ್ತೇನೆ

Last Update: 2023-02-28 Usage Frequency: 1 Quality: Reference: Anonymous

respect opposite in kannada

ಕನ್ನಡದಲ್ಲಿ ವಿರುದ್ಧವಾಗಿ ಗೌರವಿಸಿ

Last Update: 2018-07-01 Usage Frequency: 1 Quality: Reference: Anonymous

give respect take respect story

ಎನ್ವಿರೋಮೆಂಟ್ ಸೊಬಗು ಕುರಿತು ಪ್ರಬಂಧ

Last Update: 2020-09-21 Usage Frequency: 1 Quality: Reference: Anonymous

we ought to respect our elders

ನಾವು ನಮ್ಮ ಹಿರಿಯರನ್ನು ಗೌರವಿಸಬೇಕು

Last Update: 2022-06-19 Usage Frequency: 1 Quality: Reference: Anonymous

i respect girls but dont be trust

Last Update: 2023-09-02 Usage Frequency: 1 Quality: Reference: Anonymous

girls want attention, womens want respect

Last Update: 2023-09-10 Usage Frequency: 1 Quality: Reference: Anonymous

i respect girls but not trusted anyone

ಹುಡುಗಿಯರನ್ನು ಗೌರವಿಸಿ ಆದರೆ ಯಾರನ್ನೂ ನಂಬಬೇಡಿ

Last Update: 2024-07-11 Usage Frequency: 1 Quality: Reference: Anonymous

respect is one of the greatest expression of love

గౌరవం ప్రేమ యొక్క గొప్ప వ్యక్తీకరణ

Last Update: 2021-06-15 Usage Frequency: 1 Quality: Reference: Anonymous

respect yourself enough to say i deserve better

𝑪𝒉𝒂𝒔𝒊𝒏𝒈 𝒂 𝒅𝒓𝒆𝒂𝒎 𝒊𝒔 𝒂𝒍𝒘𝒂𝒚𝒔 𝒕𝒉𝒂𝒏 𝒄𝒉𝒂𝒔𝒊𝒏𝒈 𝒄𝒉𝒂𝒔𝒊𝒏𝒈 𝒂 𝒂

Last Update: 2022-04-06 Usage Frequency: 1 Quality: Reference: Anonymous

u should learn how to respect the girl and women

ಹುಡುಗಿ ಮತ್ತು ಮಹಿಳೆಯರನ್ನು ಹೇಗೆ ಗೌರವಿಸಬೇಕೆಂದು ನೀವು ಕಲಿಯಬೇಕು

Last Update: 2023-10-09 Usage Frequency: 1 Quality: Reference: Anonymous

build-in self test

ಸ್ವಯಂ- ಪರೀಕ್ಷೆಯಲ್ಲಿ ನಿರ್ಮಿತ

Last Update: 2011-10-23 Usage Frequency: 1 Quality: Reference: Anonymous

all my family members love,respect and take care of each other

ನನ್ನ ತಾಯಿ ಯಾವಾಗಲೂ ನನ್ನ ಬಗ್ಗೆ ಕಾಳಜಿ ವಹಿಸುವ ಶ್ರೇಷ್ಠ ವ್ಯಕ್ತಿ

Last Update: 2021-05-19 Usage Frequency: 1 Quality: Reference: Anonymous

i don't respect those who don't respect me they call it ego i call it self respect

Last Update: 2021-02-20 Usage Frequency: 1 Quality: Reference: Anonymous

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‘Kannadigas lack self-respect’

Mysuru: Stating that Kannadigas lacked self-respect and that nobody should feel disappointed over his remark, former PM H.D. Deve Gowda stressed on the need for a regional party to address the problems faced by the State.

He was speaking at the 83rd Akhila Bharata Kannada Sahitya Sammelana being held at Maharaja’s College Grounds here yesterday.

Pointing out that Tamil Nadu has been electing only regional parties and many a times even controlling the Union Government, Deve Gowda reiterated the importance of a regional party for the State.

Bemoaning the present situation in the country with growing religious intolerance rampant across the country, Deve Gowda said that there were more serious issues to be addressed rather than raking up unnecessary controversies.

Recalling his visits to Chamundi Hill and other shrines across the country, the former PM said that he would not deviate from the principles and ideologies that he believes.

Noting that as a firm believer of God, he was reading ‘Shiva Purana’ book when Kannada Sahitya Parishat President Manu Baligar came to his house to invite him for the Sammelana, Deve Gowda said he has high regards for all those who fought for Kannada land and language.

Veteran writer Go. Ru. Channabasappa, who also spoke, recalled the day when H.D. Deve Gowda as Chief Minister had extended Rs. 50,000 towards the medical expanses of Rashtrakavi Late G.S. Shivarudrappa who had undergone surgery.

More than 60 personalities from different fields who have made significant contribution to the State were felicitated on the occasion.

Legislative Council Deputy Chairman Marithibbegowda, MLA N.H. Konaraddi, Sammelana President Chandrashekhar Patil, Kannada Sahitya Parishat President Dr. Manu Baligar, Kannada Sahitya Parishat District President Dr. Y.D. Rajanna and others were present.

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self-respect - Meaning in Kannada

Definitions and meaning of self-respect in english, self-respect noun.

dignity , self-regard , self-worth

ಆತ್ಮ-ಗೌರವ , ಆತ್ಮಸಮ್ಮಾನ

"it was beneath his dignity to cheat"
"showed his true dignity when under pressure"

Synonyms of self-respect

Self-esteem is confidence in one's own worth, abilities, or morals. Self-esteem encompasses beliefs about oneself as well as emotional states, such as triumph, despair, pride, and shame. Smith and Mackie define it by saying "The self-concept is what we think about the self; self-esteem, is the positive or negative evaluations of the self, as in how we feel about it ."

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What is self-respect meaning in kannada.

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What is self-respect meaning in Kannada, self-respect translation in Kannada, self-respect definition, pronunciations and examples of self-respect in Kannada.

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COMMENTS

Respect Essay for Students and Children
Respect is a broad term. Experts interpret it in different ways. Generally speaking, In this Essay on Respect will discuss about Self-Respect and Respect to others.
self respect essay in kannada
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Periyar
Erode Venkatappa Ramasamy (17 September 1879 - 24 December 1973), revered by his followers as Periyar[ a] or Thanthai[ b] Periyar, was an Indian social activist and politician who started the Self-Respect Movement and Dravidar Kazhagam. He is known as the 'Father of the Dravidian movement '. [ 1] He rebelled against Brahmin dominance and ...
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How to say self-respect in Kannada
Kannada words for self-respect include ಆತ್ಮ ಗೌರವ, ಸ್ವಾಭಿಮಾನ and ಆತ್ಮಾರಾಧನೆ. Find more Kannada words at wordhippo.com!
English to Kannada Meaning of self respecting
The meaning of self respecting in kannada is ಸ್ವಯಂ ಗೌರವಿಸುವ. What is self respecting in kannada? See pronunciation, translation, synonyms, examples, definitions of self respecting in kannada
English to Kannada Meaning of self respect
English to Kannada Dictionary: self respect Meaning and definitions of self respect, translation in Kannada language for self respect with similar and opposite words.
On Self-Respect: Joan Didion's 1961 Essay from the Pages of
Here, in its original layout, is Didion's seminal essay "Self-respect: Its Source, Its Power," which was first published in Vogue in 1961, and which was republished as "On Self-Respect ...
Translate self respect in Kannada with examples
Contextual translation of "self respect" into Kannada. Human translations with examples: ಗೌರವ.
'Kannadigas lack self-respect'
Mysuru: Stating that Kannadigas lacked self-respect and that nobody should feel disappointed over his remark, former PM H.D. Deve Gowda stressed on the need for a regional party to address the problems faced by the State. He was speaking at the 83rd Akhila Bharata Kannada Sahitya Sammelana being held at Maharaja's College Grounds here yesterday....
self-respect
What is self-respect meaning in Kannada? The word or phrase self-respect refers to the quality of being worthy of esteem or respect. See self-respect meaning in Kannada, self-respect definition, translation and meaning of self-respect in Kannada. Find self-respect similar words, self-respect synonyms. Learn and practice the pronunciation of ...