Dravidianism historically championed “Social Justice” for the people of the Madras Presidency under British rule
Bp. Dr. J Ravikumar Stephen
Founder, Dravidianism Revival Centre
Introduction
Before the European Renaissance, people largely accepted the teachings of church leaders as unquestionable truths, with little awareness of the need for broader understanding or critical inquiry. When Rev. Martin Luther challenged papal authority, he ignited a movement that opened the doors to new ideas and innovation, ushering in the era of the Renaissance. This spirit of questioning and reasoning laid the foundation for scientific discoveries and the Industrial Revolution. It is no exaggeration to say that the Renaissance also served as a catalyst for labor movements, women’s activism, and social reform, paving the way for the advancement of social justice.
When I founded the Dravidianism Revival Centre, I was often asked why revivalism is necessary for Dravidianism. This question is indeed significant, given that Dravidianism historically championed “Social Justice” for the people of the Madras Presidency under British rule. The Justice Party, embodying these principles, also implemented pioneering legislation to empower women who had suffered sexual exploitation. I feel a moral responsibility to offer a clear and compelling justification for reviving Dravidianism, which I aim to do through this article.
Linguistic, Religious, and Ethnic History of Migrating Homo-sapiens
To better understand the evolution of human societies, we must first explore the anthropological and linguistic history of early human migrations. Early Homo sapiens began migrating from Africa for various reasons, one of which was the onset of the Ice Age. As the ice advanced, plant life was severely diminished, leading to widespread hunger and death among herbivores, which in turn affected humans who relied on these animals for sustenance. Driven by survival instincts, some groups migrated north toward the Arctic, where they adapted to survive on animals such as mammoths, mastodons, and saber-toothed cats, in addition to seals and narwhals. Others migrated to coastal areas, relying on marine life that thrived beneath the ice. This coastal group continued migrating along shorelines, eventually reaching new destinations, including India. Their language evolved into proto-Tamil, which later became known as Dravidian, a term derived from Tamil.
After the Ice Age, melting snow led to widespread flooding, compelling one of Noah’s sons, who had initially settled along the Mediterranean coast, to relocate to the Zagros mountain region… The descendants of Noah’s grandson, Elam, became known as the Elamites, while his brother, Ashur, moved from the Levant region northward to settle in an area called “Arjika” in present-day southeastern Kazakhstan, near the Ili River delta at Lake Balkhash. Here, the Asurs pioneered agriculture, including the cultivation of wheat, and barley.
As the Ice Age ended, people living in the Arctic migrated southward, where they eventually encountered the descendants of the Asurs. The Asurs permitted them to settle nearby, and this migrating group, who practiced animal sacrifices to god, began to call themselves “Devs.”
The Devs were primarily hunters and pastoralists, consuming mainly animal products. Their first conflict with the Asurs arose over a dispute about sacrificial rituals, with the Asurs questioning the practice of offering food to fire. Later, tensions increased as the Asurs, who had built irrigation dams for agriculture, restricted water access to the Devs’ livestock. This dispute led to the “Dev-Ashur Sangram”. Although the Asurs initially prevailed, they ultimately abandoned Arjika and moved back to the Levant, founding the city of Nineveh and establishing themselves as the Assyrians.
The Asurs’ departure left Arjika desolate, and so groups of Devs moved elsewhere. Some migrated to the Levant, settling in what is now Iran, while others relocated to the Amu Darya delta in present-day Uzbekistan, where they ceased to call themselves Devs and began identifying as the descendants of ‘Manu’. Over time, they became known as the Meds or Magis. When the Meds later invaded the Levant region, they encountered their cousin Aryan group in modern day Iran. These two Aryans groups referred to outsiders with derogatory terms; one such term was “Ahi” in the Vedas, while the Zoroastrians used the term “Azi” in the Avesta.
Dravidians and Non-Aryans Cannot Be Viewed in Isolation
India has witnessed numerous invasions over centuries, impacting the regions inhabited by the Dravidians. These invasions began with the Aryans, who migrated from Uzbekistan and settled along the Ganges River. Later invaders included nomadic tribes such as the Scythians, Ahiras, Huns, Yuezhis, Kushans, and Turks. Their descendants, including the Jats, Rajputs, Ahirs, Gujjars, Baloch, and Pathans, frequently entered India from Siberia, Eastern Europe, and Western China, beginning around the 7th century BC. This influx was followed by the Aryan king Darius I, who conquered lands around the Indus River in 515 BC, and later by Alexander the Great from Macedonia.
When examining the invasions by groups like the Jats, Rajputs, Ahirs, Gujjars, Baloch, and Pathans, parallels can be drawn to invasions of Europe by tribes such as the Alans and Huns. For instance, Carthage was founded by Dravidian Phoenicians from Tyre as a trading outpost with the southern Iberian Peninsula. In 539 BC, however, Aryan Emperor Cyrus the Great of the Achaemenid Empire conquered Phoenicia, and Alexander the Great later decimated much of the Phoenician population of Tyre. Similarly, the Basque people today still preserve their distinct identity in Spain and France. Additionally, the Huns and Vandals who invaded Italy in the 4th century AD are historically linked to the same nomadic heritage as the Jats, Rajputs, Ahirs, Gujjars, Baloch, and Pathans.
This is not a call to promote racial divisions but an acknowledgment of a complex historical reality. Throughout history, there have been groups who sought to dominate and others who were forced to bear the effects of such invasions. Today, descendants of those who brought the Scythians, Ahiras, Huns, Yuezhis, Kushans, and Turks into India often deny any invasions into the Harappan cities. Within India, divisions persist among both Aryan and Dravidian communities, with some still viewing certain groups as socially inferior. Even among Scheduled Castes, prejudice exists toward Scheduled Tribes, whom they refer to as “Vanavasi”. A similar pattern can be seen in the United States, where some continue to view African Americans and Native red indigenous population of America as inferior.
Addressing such deep-rooted divisions requires global action and a revival of Dravidianism that emphasizes equity and dignity for all communities.
Who Are the Dravidian People?
The non-Aryan King Solomon, a devout theist, attributed the origin of fair weights and measures to divine will, stating, “The weights in the bag are of His making.” If we take King Solomon’s words to heart, we see an implication that God promotes equality among people. The Aryans, who called themselves “noble,” acknowledged that the Asurs and other groups shared common ancestors, with an expression ‘Pitra’. Despite this shared lineage, however, the Aryans referred to others with derogatory terms like “niggard,” “miser,” “slave” (such as ‘Dasya’ and ‘Des’), “Simyu” (serpent), “Ahi” (serpent), “Vrit” (round-faced), “Vishishipra” (chinless), and “Vrshashipra” (bull-chinned).
The Tamil philosopher and astronomer Poongunranar, who lived around the 6th century BC, made a profound impact in the wake of Aryan invasions by groups such as the Jats, Rajput’s, Ahirs, Gujjars, Baloch, and Pathans. He expressed a vision of unity with the famous words, “Yātum ūrē yāvarum kēḷir,” meaning, “Every city is your city; everyone is your kin.” His message fostered harmony across South Asia and helped prevent a potential civil conflict among its people.
Ethical Dravidians
Thiruvalluvar, who is believed to have lived between the 1st century BC and the 6th century AD, emerged in a time when South Asian society was indoctrinated with caste divisions by the Aryans. Inequality entered South Asian society with the arrival of the Aryans, who place themselves in the highest position in the caste structure. In this context, Thiruvalluvar boldly declared, “piṟappokkum ellā uyirkkum,” meaning, “all people are equal at birth.”
Dravidianism is not opposed to the Aryans; rather, it embraces the belief that all people are kin. Therefore, anyone who upholds the values expressed by the astronomer Poongunranar and the poet Thiruvalluvar is considered an ethical Dravidian—this includes Aryans, whose ancestors may have been among those who once entered South Asia as invaders.
Ethnic Dravidians
The Bhil tribes, who today speak an Indo-European language, are actually the Villars (archers) who accompanied the Chera king Sengutuvan on his Himalayan expedition. Appointed as castellans in the territories conquered by the Cheras, they eventually retreated into the forests, when Aryans gained war supremacy. Over time, as they married local women, their descendants developed a distinct Indo-European dialect. Similarly, the Meena tribes, are those, whose forefathers joined the Pandya king Kulasekara on his Himalayan campaign, experienced a similar evolution.
These groups should not be excluded from the reach of the teachings of Thanthai Periyar E V Ramasamy and others. We must include these ethnic Dravidians within the Dravidian fold, even though they may not speak a traditional Dravidian language.
Etymological Dravidians
Some Dravidian languages are still spoken in Europe today. Isolated languages such as Basque, Ainu, Sandawe, Haida, Zuni, Kanoê, Tiwi, and Burushaski, along with Semitic languages like Arabic, Amharic (spoken in Ethiopia), Tigrinya (spoken in Ethiopia and Eritrea), Hebrew, Tigre (spoken in Sudan), Aramaic (spoken in Lebanon, Syria, Israel, Iraq, and Iran), and Maltese, are believed by some to have historical ties to the Dravidian language family.
In Pakistan, the Dravidian language Brahui is under pressure to be reclassified as a dialect of Balochi. The Brahui people, believed to be descendants of Elamite Dravidians, migrated from Mehrgarh to the mountainous areas around Quetta, Kalat, and Sibi. Because of their location near the Bolan Pass, they have historically suffered greatly during Aryan invasions. Brahui is now considered endangered, underscoring the importance of preserving it by translating literature from other Dravidian languages. A Brahui translation of the Thirukkural is currently in progress.
Similarly, although Kurukh youth take pride in their heritage, few still speak the language, which is increasingly overshadowed by Hindi. Finding ways to encourage the younger generation to learn and use Kurukh is essential, as is the case with the Malto language.
Historically, Marathi was counted among the “Pancha Dravida” (five Dravidian languages). Through my research on Marathi, I am convinced that around 2,400 years ago, the language spoken in present-day Maharashtra was a form of proto-Tamil.
Read – Unveiling Linguistic Heritage: Dravidian Influence on Marathi, Gujarati, Marwari, and Sindhi
The Western Ghats region, beginning in Gujarat, was originally Dravidian-speaking. The American linguist Franklin C. Southworth has argued that until the 1st century AD, Dravidian languages were widely spoken in Gujarat. I believe proto-Tamil was spoken in Gujarat until the Aryan Gujjar nomadic tribes invaded from Central Asia.
Sanford Barringer Steever and Bhandariraju Krishnamurti, both experts in Dravidian linguistics, have documented numerous Tamil words in Sindhi. Recently, Sindhi poet and writer Aziz Kingrani has discussed Dravidian connections in the Sindhi language in his article in The Friday Times, published from Karachi. Dr Phuloo Meghwar, a professor at Shaheed Benazir Bhutto University in Nawabshah, Sindh, Pakistan, has demonstrated that the ‘Dhatki’ language, spoken in the Thar Desert across India and Pakistan, is a Dravidian language.
The Harappans’ Connection to Proto-Tamil
Linguistic scholars have noted that the grammar of Marathi, Gujarati, Sindhi, Rajasthani, and Punjabi aligns with patterns proposed by ancient Tamil grammarian Tholkappiar in his book Tholkappiam. Understanding the ancient language of a people requires examining the cultural practices and customs of their land. Engineer Vishvanath Khaire addresses this in his book ‘Adakula Madakula’, establishing connections between Marathi and Tamil heritage.
Dravidian rulers in ancient Israel, such as King David and King Solomon, as well as noble figures like Job, preferred to ride mules despite access to horses. In Tamil, the Asiatic wild ass is called “Koveri Kalutai,” with “Koveri” derived from “Ko” (meaning chieftain) and “Eru” (meaning mount). In the Tamil Sangam epic Silappathikaram, the hero Kovalan rides an Asiatic wild ass during festival times. When Dravidian Jesus entered Jerusalem, crossing the city’s inner wall, He chose to ride a mule rather than a horse, accompanied by those who were expected to live outside the city’s outer walls. To this day, people in Sindh proudly use mules and mule-drawn carts, contrasting with how, after the Aryan invasions, donkey rides were used to demean individuals in India.
Sangam literature, including Akananuru (poem 24), Nedunelvadai (poems 141 and 142), and Silappathikaram, mentions shell bangles like those worn by the famed dancing girl statue from Mohenjo-Daro. Similar bangles have been unearthed at the Gola Dhoro archaeological site in Gujarat. These findings provide a tangible link between Tamil culture and the Indus Valley civilization, underscoring the need for further research in this area.
Read: Echoes of Ages Past: A Saga of Dravidian Resilience and Aryan Encounters
The Khasi language is categorized as Austroasiatic, while the Khiangte tribe speaks Hmar, which is Indo-Tibetan in origin, and the Haokip tribe speaks Thadou, Kuki, or Thado Chin, which are Sino-Tibetan languages. However, Khiangte and Haokip people in Manipur and Mizoram, about 5,000 in total, identify as descendants of the Manasseh tribe, one of Israel’s lost tribes exiled in 722 BC. Genetic studies now support the link between the Khasi, Khiangte, and Haokip people and these lost tribes of Israel. Given this connection, Austroasiatic and Thado languages should perhaps be viewed as branches of Proto-Dravidian. Comparative research on Austroasiatic languages alongside language isolates and Semitic languages would be highly valuable.
Dr. Iravatham Mahadevan made significant strides in deciphering the Indus script using computer algorithms. Dr. Sneh Rani Jain’s ‘Guide Book to Decipher the Indus Script’ offers an alternative view, suggesting that Indus cities were Jain republics. While her conclusions may be biased, her comparative analysis of inscription images brings fresh perspectives that Dr. Mahadevan may not have considered. A combined study of these approaches could provide deeper insights. Without such research, those with vested interests may try to assert that Sanskrit was the language of the Harappans.
Languages typically evolve organically within societies, whereas Sanskrit was a constructed language, synthesized by scholars through the refinement of Prakrit and local dialects. This artificial development likely contributed to its decline, especially after the introduction of Classical Sanskrit in the 2nd century A.D.
Conclusion
Why is it important to expand the Dravidian sphere of ethnicity and linguistic recognition? Throughout history, minority groups with access to powerful technology or weaponry have often dominated larger populations. For the Aryans, the invention of the spoked wheel and domestication of horses provided this advantage. For Europeans, firearms enabled the subjugation of the indigenous peoples of the Americas, leading to the destruction of their languages, cultures, and customs. Similarly, when Europeans colonized Africa, they imposed a legacy of domination and cultural erosion. This hegemony persists today, with systems of caste discrimination even spreading in America.
The teachings of Thanthai Periyar E V Ramasamy must be translated into multiple languages to build a unified resistance against the suppression imposed by dominant ethnic and linguistic groups worldwide. The Basque people, for instance, need support from other Dravidian communities to advance their rights to self-determination and freedom from Spanish and French control. In South Asia, social activists must pressure the Pakistani government to ensure that the Brahui Dravidians of Balochistan are not marginalized by the Balochis.
Expanding Dravidian solidarity can serve as a powerful means to protect the Anaryan people globally. For many Marathi speakers, “Dravidian” often means “Madarasi,” a misconception that only research can dispel by demonstrating that proto-Tamil was spoken in their region before the imposition of Prakrit by foreign invaders. Currently, Tamil communities in other parts of India share Periyar’s teachings primarily in Tamil, limiting their reach. By writing in English, I aim to bring these ideas to a broader audience across India—and potentially, worldwide. Isn’t it time for a revival of all we have discussed?
Read: Beyond Nilakanta Sastri: Revisiting Dravidian and Aryan Narratives
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Dr. J Ravikumar Stephen G., is the Founder, Dravidianism Revival Centre, Peace Coalition of the People of South Asia, and Sages of the New Covenant. He is also the Presiding Bishop of General Convention of the Episcopal Churches in Southern and South Eastern Asia. The Dravidianism Revival Centre is located in Badlapur, Greater Thane Maharashtra, India. Emal: Peace.Evangelist@gmail.com
Very nice.
It is very much essential to exposé the Sanskritik monistic view of India.