CHAPTER - II

POLITICAL REFORMS

The political condition in Kerala was divergent into three administrative

divisions, but the social structure within the region was same. The traditional

society of Kerala underwent tremendous change particularly in socio-economic

dimensions during the end of the eighteenth century and the beginning of the

nineteenth century. The society was dominated by the stagnant elements of

medievalism and feudal institutions like caste–hierarchy and conventions. The

progress of social change in Kerala society during the 19 th century has been

interpreted as the output of the interplay of several internal and external factors

like colonialism, introduction of Western education, social conflicts developed

in the society etc.1

From the beginning of the 19th century, many Christian missionaries

started their activities in different parts of Kerala. Christian missionaries

reached India particularly in Kerala region to propagate the Christian faith, very

soon they realized the importance of a healthy society, for that they tried to

create awareness among

1
M Nisar, Meena Kandasamy, Ayyankali-A Dalit Leader of organic
protest, Other books, Calicut, 2007, p.12.

81
the women of their ignoble position that they were facing for centuries back.

Both evangelical and medical missionaries worked hard to change the pathetic

position of the people, especially the women folk. They tried to educate and

enlightened the masses. But some of Nair girls were admitted along with their

boys in indigenous institutions called ezhuthupallis till the thalikettukalyanam2.

This ceremony took place between three to ten years of a girl and thus formal

higher education was denied to them. The upper caste Hindus were suspicious

of the missionaries and their efforts to educate women. They feared that the

schools were being used by them for evangelization. Missionaries encouraged

women to come out of the age long seclusion for attainment of empowerment

in different ways. One cannot ignore the role of Christian missionaries to

empower women and establish a new social order in Kerala. The medical

mission of the London Missionary Society went several steps ahead offering

treatment to all the women of the region irrespective of their caste and religion

for their hitherto untreated maladies. The lady Missionaries of the London

Missionary Society rendered yeoman service to the needed. The Medical

Mission workers educated the women folk to come out of their houses to seek

medical treatment and advice from trained medical men of the missionaries. It

relieved them from the traditional bondages and enabled them to know about

2
William Logan, Malabar Manual, Vol I & II, Asian Education Services ,
New Delhi,1995, p.107.

82
their equality in the society. The Missionaries gave training to the indigenous

women, especially the widows above the age of forty, were trained in mid-

wifery and reduced maternal mortality rate. A large number of nurses were

trained in the institute, established for the purpose. The missionary started lace

industry which provided food, shelter and education to orphan and destitute

girls. It also improved their general living conditions through training and

teaching. The lace industry and other cottage industries started by the

missionaries provided employment to many people and prevented them from

going back to their traditional occupations. It enables the women to develop a

new outlook on life for the new-found employment made them self-

supporting3.

The Christian missionaries started schools in many parts of Kerala.

Women were encouraged for education. Most of the communities hesitated to

send their daughters to school. The missionaries opened separate girl’s schools

and women’s colleges. The work of Christian missionaries and the growth of

western education made social awareness among the people. The judiciary has

undergone a complete change since the British become the de-facto rulers.

Permanent civil and criminal courts were established throughout the country.

The early movements like upper cloth

3
T B Premjith kumar, op.cit, pp. 257-287.

83
movement allowed the common people to wear upper cloth and ornaments.

The Upper Cloth Movement was the struggle of the downtrodden people

of South Travancore to secure their women folk the same right in regarding to

dress as were enjoyed by the upper caste people of Hindus. The women of

Nadar and other low caste were not allowed to cover their breast. The struggle

also called as the Breast-cloth agitation or Upper cloth movement. The

Christian missionaries supported the movement; in this respect the involvement

of Rev.Charles Mead of the L.M.S is great indeed4. The Upper cloth riots broke

out at many places particularly in Neyyatinkara, Eraniel and its suburbs and

continued until 1859. In Padmanabhapuram, several people were killed and

there was a serious breach of law and order. During the Diwanship of Col.

Manro, an order was issued permitting the low caste women who become

converts to Christianity to cover their breast

women in politics

From the beginning of the 20th century women in Kerala began to

participate actively in politics. At the early stage of the freedom movement

people of Kerala didn’t participate in nationalist movement actively. The great

revolt of 1857 did not produce any ripple in Kerala. This was because Kerala

was divided and ruled by three independent governments and each had different

political situation with Malabar under British rule, Cochin and Travancore were

the princely states. The Indian National Congress formed in December1885 had

no impact in Cochin and Travancore State.

Temple Entry Agitation

The most important of the social reform movements of Kerala was the

agitation for removal of untouchability. The movement earned inspiration from

the social reformers like Chattambi Swamikal, Sree Narayana guru and

Kumaran Asan , social organisations like N.S.S and S.N.D.P. Yogam and the

Indian National Congress Under the Leadership of Mahatma Gandhi. The First

major struggle of the movement was the famous Vaikom Satyagraha (1924-

1925). Its aim was to get the approach roads to the Vaikom temple

23
A.Sreedhara Menon, A Survey of Kerala History, D C Books, Kottayam,
2007, p.272.

99
opened for the low caste people of the Hindu community. Many leaders

including Periyar E.V Ramaswamy Naicker, K.P.keshava Menon, Mannath

Padmanabhan, K.Kelappan etc. Guruvayur Satyagraha, Paliyam Satyagraha are

some other similar agitations. The women of Kerala actively participated in

these social movements almost equally with the men. Large numbers of women

eagerly participate for the first time during the Vaikom Satyagraha. A meeting

was arranged at Thiruvananthapuram under the presidentship of N.Meenakshi

in order to show solidarity and to insist the need to open the roads around

Vaikom temple for the use of all class of people. Another women conference

was held at Chengannur presided over by Balammal. Gandhiji had a major role

in making a change in the orthodox society to change their attitude on women.

He wanted to bring equal footing with men. It was the national movement that

women got enough oppurtunity to come to the fore front.

Gandhiji welcome the women leadership in temple entry agitation. A

women conference was held at Chengannur presided over by Balammal and a

resolution was passed regarding Khadi wearing. There were about hundred

women present at the meeting24. In order to organize women participation in

Vaikkom Satyagraha, a

24
Padma Kumari, A Study on the Status and role of women in the public life of Kerala
from 1850 to 1956, Unpublished Ph.D Thesis, Department of History, University
of Kerala, p. 85.

100
women’s wing was formed. Kamalammal, Lekshmiammal,Nagamma the wife

of Ramasamy Naiker were the prominent members of the wing. They travelled

throughout Kerala along with hundreds of women volunteers to propagate the

purpose and ideas behind Vaikom Satyagraha. In 20 May 1924 ladies started

Satyagraha in Vaikom. On August 4 women lead by Nagamma and Lekshmi

Amma picketed the road. The police arrested and remanded them for eight

days25. Active parts in politics began to ask for greater role in the national

movement.

Paliyam Satyagraha, another mile stone in the social movement which

stood for the eradication of untouchability. It was a movement in 1947-1948 to

allow the low caste people in temples and roads. Women leaders like Arya

Pallom, Priyadatta Antharjanam from Palghat, Saraswathi Thamburatti and

Omana Thamburatti from Kodungallur Kovilakom, N.K. Bhanumathi, Prabala,

Leela, SatyaBhama, Ammini, Haridasi, Sujatha and many others actively

participated in it. With the effort of Paliam Satyagraha and similar movements

the roads and temples of Cochin were opened for all Hindus26.

25
Ibid, pp. 88-90.
26
Kerala State gazetteer, vol – I, part-II, p.492.

101
Women in active politics

During the second quarter of the 20th century women all over India,

while Gandhiji announced Salt Satyagraha, marched towards Dandi on 12th

March 1930.In Kerala the Congress leader Kelappan followed by thousands

including women marched towards Calicut and broke salt laws. Kerala took an

active part in the struggle for freedom. In Kerala women were not merely

participants but they took over leadership and made an active participation for

the success of the civil disobedience movement and the organised Satyagraha.

A.V. Kuttymalu Amma, Mukkupuzha Kartyayani Amma, O.D. Saradha

Krishnan strengthened Congress party and gave inspiration to the new

Congress volunteers. P.C. Karthyani Amma, Chenau Vetil Lakshmi Amma,

Puttilottu Payyadakkan Vetil Lakshmi Amma joined with low caste people and

participated in many movements. In 1942, a conference was held in Kozhikode

in order to form a women organization comprising Malabar, Travancore and

Cochin territories. In 1943 Kerala Mahila Sangham was formed and their main

agenda was to participate in India’s freedom movement. Thankamma

Krishnapilla, Kamalakshi, Radhamma Tankachi were the prominent organizers

of the Kerala Mahila Sangham. Women started to participate in all sort of

agitations. In Malabar, womenfolk participated in agrarian agitations. While in

Travancore, women workers in coir sector organized and participated largely.

Parvathi

102
Aiyyappan, Devaki Warrier, C.Kunjukaavu Amma, Metilda Kallan,

Mallapuzha Karthayani Amma, Gracy Aron, Margret Pavamony, Kamalam,

Swarna Kumari, Sugunabhai, Koyepilli Devaki Amma, E Ammukutty Amma,

T.C. Kochukutty Amma were the few who were arrested and jailed during the

freedom movement. In 1936 a women workers union was started called

Ambalapuzha Taluk Kayaru Piri Tozhilali Union- A trade union for the

upliftment of the coir workers, it gained popularity in Alapuzha District27.

Karthyayani Amma was a school teacher. She resigned her job and

joined salt Satyagraha. The women who were determined to defy the law and

get arrested, came out of the home and marched forward. These women

precisionist were arrested, and were taken to the special sub-jail at Calicut. The

arrest of the women leaders and their trail altercate large crowds. Karthyayani

Amma, one among the arrested, was sentenced undergo imprisonment till the

rising of court, on her to give securing for good behaviour 28. Gandhiji started

civil disobedience movement in 1931. Rosamma Punnoose, A.V.Ammukutti

Amma, Eswari Amma, M.K.Janaki Amma, was the various patriotic women

who participated in civil disobedience movement. In connection with Civil

Disobedience movement, the

27
Babulal Fadia, State Politics in India, Vol – II, Radiant Publishers,
1984, p.117.

28
P.M.Yariyer and Dr.K. Velayudhan Nair, Swathanthriathinte Katha
(Malayalam), Vol II, kairali children Book Trust, ,1997, pp. 627 –636.

103
procession was led by the Karthyayani Amma, along with, E.Narayani Kutti

Amma, T.Ammukutty Amma and Jeyalekshmi Sundarayan also courted

arrested29.

Rosamma Punnoose was one of the prominent leaders in freedom

movement in Kerala. She was born on 13 th May 1913 in family famous for

patriots known as Karimpparampil. Her Marriage with P.T.Punnoose the prime

great communists and organiser of Punnapara Vayalar struggle, gave way to

her mental and political duration. Violating prohibition she attended

Vattiyoorkavu meeting. On the basis of it Rosamma was sentenced for a year

imprisonment and penalty of hundred rupees by the first class magistrate on 31st

July 1939. At the time of second state Congress law violating movement

Rosamma was nominated as the fourth president. In 1939 she was sentenced for

6 months imprisonment and penalty of 500 rupees30. After the formation of

Kerala she was the candidate of Communist Party of India in Devikulam

Constituency and elected to the First Kerala Legislative Assembly. Later she

was elected to the Eighth Kerala Legislative Assembly from Alapuzha

Constituency. Salt Satyagraha gave them rather a rare opportunity to come to

the world

29
P.K.K.Menon, The History of Freedom Movement in Kerala,
Trivandrum, pp.172 – 191.

30
Mathurbhumi, Daily, Calicut, 18 March 1930.

104
 outside from within the four walls of their confinement 31. The first batch of

Satyagraha accompanied Gandhi in his march Dandi consisted of 75 men. On

the way, several women greeted Gandhi and sought him advice, But Sarojini

Naidu and Mithubeen Patel were the only two come close to him during this

epic march32.

In Kerala, Payyannur was chosen as the venue for the enactment of salt

Satyagraha. Young men and large number of women , from all over Kerala

enthusiastically came forwarded to enrol themselves as volunteers,

P.C.Kochukutty Amma who was in the service of the Cochin education

Department, through an article exhorted, women of Kerala received inspiration

for participating in the freedom movement from Mahatma Gandhi, Mrs Annie

Besant and other national leaders33. The distinguishing feature of Payyannur

march was the participation of many women including several belonging to the

lower state of society34.

31
A.Sreedhara Menon, Kerala Charithram(Malayalam) NBS,Kottayam,1967,
p.441.

32
E.M.S Namboothiripad, How I became a Communist, Chinta
Publishers, Thiruvananthapuram, 1976, p.133.

33
A.Saradamoni, Matrilineal Transformed Family, Law and Ideology in
Twentieth Century Travancore, NewDelhi, 1999, p.9.

34
William Batron, The Princess of India: with a chapter on Nepal, Cosmo,
New Delhi,1983, p.157.

105
 Janaki Amma who hailed from maternal joint family was kezheveedu in
Perunthani, the west fort area in Trivandrum.35. Janaki Amma participated in
the salt Satyagraha in 1930. She was arrested and imprisoned for one year.
Another important personality in Indian National Congress and Kerala Politics
was A.V.Kuttamalu Amma, she belonged a famous family house called
Anakara Vadaketh of Ponnani Taluk, South Malabar in 25 th April1905. She
was drawn into the freedom movement in her youth. She conducted her school
education at presidency school for girls in Madras. As it was the custom of
those days not to educate matured girls, she also didn’t get higher education. In
1928, she was married to kozhipurath Madhava Menon who later became a
member of Madras Ministry, a high leader of Congress in Malabar, Municipal
Chairman of Kozhikode, an advocate and K.P.C.C President 36. Congress was
encouraged by her picketing that she organized before the textile shops of
Kozhikode which supplied foreign made clothes and it was she who
accelerated the activities and enlivened the freedom movement. She was one of
the prominent women leaders of the freedom struggle in Kerala during the
1930s, considering her enthusiasm, courage, capacity in organising and high
spirit of leadership37.

35
K.R.Basavaraja, (ed.), South India History Congress, VIII Annual
session, Hyderabad,1991, p.108.

36
Pattom .G.Ramachandran Nair, Nair Samudhayathinte Ithihasam,
Sathitha Vedi, 2005, p.290.

37
P.M.Nair, op.cit, pp. 874 – 875.

106
 For violating ever few, leading a great procession and addressing the

mass she was sentenced for two years imprisonment. She was also sentenced

by the sub-court of Kozhikode for one year imprisonment for participating in

the Satyagraha held on 24th November 1940 at Chevayoor. During Quit India

Movement, she was imprisoned for two years at Presidency jail. Then she was

released in 1944, when her husband Kozhipurath Madhava Menon becomes a

minister of Madras ministry. Even after this his relation to Malabar Congress

and her interest in the persistence of Congress continued38.

Quit India movement was another inspiration and chance for the people

of India to unite and work together. During the freedom movement, Gandhiji

visited Kerala several times to propagate national movement among the people.

On one such visit to Kerala in 1934 one young lady, Kaumudi teacher

voluntarily donated her ornaments to Gandhiji to show her solidarity 39.

Hundreds and thousands of people stood behind Mahatma Gandhi. On 8 th

August 1942 all India Congress committee met together in Bombay and

discussed on a resolution demanding all India above 16 years to fight for

freedom in non-violent method. This resolution that is popular in the name Quit

India Resolution. When Gandhiji was saying about this resolution, he gave the

slogan “do or die” to the people. In

38
Ibid, p.873.
39
The Hindu, Kannur edition, Kerala, August 5,2009, p.5.

107
Kerala, thousands participated in quit India movement to show the solidarity.

Quit Indian movement was actively participated by Akkamma Cheriyan, Annie

Mascrene, Smt Elizabeth Kuruvila and Lakshmi.N.Menon popularly known as

captain Lakshmi.

Akkamma Cheriyan was the forefront of the agitation for responsible

government in Travancore. She was born on 14th February 1909 in Kanjirapally,

Travancore State. She was born into a wealthy Catholic Syrian family, she took

B.A degree and later became a teacher. She gave up her teaching career in order

to join the struggle the struggle for liberty. She joined the Travancore State

Congress which was formed in 1938, which started agitation for a responsible

government in Travancore. In 1938 the Travancore State Congress was banned

by the government. Most of the prominent leaders including president of the

party Kuttanad Ramakrishna Pillai, After his arrest, Akkamma Cheriyan was

nominated as the 12th president of Travancore State Congress.40. She led a mass

rally from Thampanoor to Kowdiar palace of King Chitira Thirunal Balarama

Varma to revoke the ban on Travancore State Congress. The agitating mob also

demanded the dismissal of the Diwan. The British police Chief ordered his men

to fire on the rally of over twenty

40
Robin Jeffery, Politics Women and well being how Kerala became a
model, the Me Million Press ltd, 1992, p.146.

108
 thousand people. Akkamma Cheriyan boldly shouted ‘I am the leader, shoot

me first before you kill others’. Her courageous words forced the police

authorities to withdraw their orders. On hearing the news Mahatma Gandhi

hailed her as ‘the Jhansi Rani of Travancore’. She was arrested and convicted

for violating prohibitory orders. In November 1952, at the age of 43, she

married V.V.Varkey a long time state Congress activist from Kanjirapalli,

Akkamma died in 198241.

Annie Mascarene, the charismatic leader is credited with many ‘first’,

she was the first lady to be elected to Travancore assembly, the first lady

ministry of Thiru-Kochi statement who signed in the preamble of constitution,

the first lady elected to Indian parliament from South India, in these states she

is generally in Indian history and particularly in Kerala politics an epoch

making personality. Annie Mascarene was born in 6 th June 1901 at

Thiruvananthapuram. The activities of Annie Mascarene in rousing the political

consciousness of the people by her speeches and writings were disapproved by

the government and it was decided to process against her. The following extract

from the interview note for November 7, 1938 throws light in the developing

situation. I have to report to your highness that Annie Mascarene has been

grossly

41
Journal of Kerala Studies, Vol -12, University of Kerala,
Thiruvananthapuram, 1985, p.19.

109
abusing the freedom that has allowed to her and three days ago at Kattakadai

and one or two places the delivered speeches accusing the government of many

gross inequities including the burning of houses, injuries inflicted on pregnant

women and permission given to the military to dishonour women. She has also,

notwithstanding the ‘peace’ atmosphere definitelyadvocated the stoppage of

taxes and payment of school fees and crippling the resources of the

government42. Annie Mascarene was arrested and brought to trail but the

judgement of the court in respect of her application for bail called considerable

embarrassment to the government. Sir C.P.’s note to maharaja on November15,

1938 gives the details of what happened and the subsequent action taken by the

government in Annie Mascarene’s case. “I am sending here with the judgement

passes by Mr. K.C.Abraham in the matter of the bail application put in on

behalf of miss Annie Mascarene. The judgement is not only perverse but is

deliberately mischievous and the remarks there in are wholly irrelevant to the

matter that the judge has to decide. He has pretended that he did not know that

Miss. Annie Mascarene made any other speaks of this speech as a single

attempt. As Annie considers it essential that the public should realize how far

wide of their remark are the statements made in the judgement Annie

authorized that Miss Mascarene even a clear case of sedition. This

42
E.M.S Namboodiripad, op.cit, p.133.

110
will show that is continuously contumacious43.On 19th July 1936 at the age of

64, she passed away while at the treatment in general hospital,

Thiruvananthapuram. Annie Mascarene endowment committee decided to put

up a complete status made of bell metal at Annie Mascarene square at

Vazhuthacaude.

Smt.Kuruvila is the daughter of Mysore Chandi, the rajyasabha

Bhooshan, E. John kuruvila the eldest son of advocate Elinjikal E.J.John was

her husband. All the ladies and men of Elanjikal family played integral parts in

freedom struggle of India. Mrs.E.John Kuruvila from her permanent residing

place Thrissur set out for Thiruvananthapuram 21st September by rail. A huge

mass including ladies received her in each station and she addressed them

everywhere. When she reached Thiruvananthapuram she gave a statement to

the press. She demanded a clear public investigation on the death of a boy

whose dead body was deposited on the Veli coast. It was said that police was

responsible for the murder and police brutality and torture caused such a

murder. She also gave to pass the press statement of AJ.John which he was not

able to publish because of his unexpected arrest. Kuruvila was taken to Puthen

Chantha lock up and Mrs. Kuruvila was to central jail up and Mrs. Kuruvila

was on the 29th both of this were presented before the court

43
P.M.Nair, op.cit, p.513.

111
 and sentenced for imprisonment in central jail. She was the first lady in

Travancore who received worst in connection with state Congress struggle44.

Lakshmi N Menon is one of the early prominent leaders from Kerala

who select New Delhi for his political career. Born in 1897 in
Thiruvananthapuram as the daughter of Rama Varma Thampan and
Madhavikutty Amma. She was one of the founder members of All India
Women’s Conference and served as its president and secretary. She was good
orator who gripped the audience attention; she worked in Ministry of External
Affairs as Parliamentary Secretary from 1952 to 1957. She becomes the Deputy
Minister in the Jawaharlal Nehru’s cabinet from 1957 to 1962. She was the
Chairperson of a number of United Nation’s commissions. Lakshmi Menon
was behind the concept of mother’s day as she wanted to appreciate the works
of mothers in all homes. After retirement from political service in 1967, she
turned to social work and also to writing she becomes the chairman of the
Kasturba Gandhi National Memorial Trust. In recognition of her services, she
was awarded the Padma Bhushan in 1957.

Justice Janaki Amma, the first women Municipal Chairperson of

Travancore – Cochin and also the justice of the high court, Captain Lakshmi
Sehgal, the prominent freedom fighter and political activist, Justice Anna
Chandy, the first women judge of India and

44
Kaumadi, Weekly, 9 November 1953, p.4.

112
second in the world, Justice K.K.Usha, who represented India at the 18th
International Convention of International Federation of women lawyers in
1975, she also actively involved social activities, were the other few prominent
socio political works who worked for the upliftment of destitute women in
Kerala.

Many women were deserting their comforts and concessions, pomp and
pleasure for the well being and freedom of motherland. In history of Kerala
from 1930 to 1942, Women had a considerable and important place. No wonder
that the close of the movement Gandhiji commented that the role that the
women played in the freedom struggle should be written in letters of gold. In
the subsequent movements, they were resolute in their steps and were prepared
to undergo any hardship in the course of the attempt to attain freedom. All
regions of India witnessed sweeping changes, both socially and culturally
during the period from 1850 to 1910. The terms modernization, reformation,
renaissance etc are used to denote these changes. But perhaps nowhere else in
India changes have occurred that were as dramatic as in Kerala. In the same
state in which in1815 Government implemented the rule on dress code forcing
women not to cover their breast, a women acquired a degree in medicine from
London University using Government Scholarship in 1915. This shows the
speed and strength of reform movements that happened in this region45.

45
R Raman Nair, L Sulochana Devi, op.cit, p.3.

113
Responsible towards Government Travancore

A legislative council was introduced during Sri Mulam Thirunal Rama

Varma. Provision was made for the representation of the non-official members

in the council. The legislative council was inaugurated with Diwan as president

with a maximum strength of eight members and the minimum of five. The

powers of the council were wide, but no bill that was passed by the council

would be law unless the king expresses his assert. The king retained the final

legislative authority. In 1073 ME, the power of the Legislative council was

curtained by imposing certain restrictions on its jurisdiction and take over some

subjects from the legislative council.

In 1080 M.E another institution was installed, the Sri Mulam Assembly,

both council and Assembly functioned effectively. The maximum strength of

the council rose from 15 to 25 members. Provisions were made for direct

elections. An electorate was made in which people with certain qualifications

were included. Women of Travancore also enjoyed certain provisions in

legislative assembly. The Travancore State manual describe like this, ‘The

women of Kerala have always been better circumstances than their sisters in

other parts of India and the countries of the west. According to

Marumakkattayam women formed the stokes of descent, their children and the

children of their daughters succeeding to the

114
ownership of the properties belonging to the Taravad. The female education in

Travancore has always received the admiring commendation of Indian

statesmen. Many women had already proven their capacity for successful

leadership in liberal professions as well as in humbler callings. Several had

risen to high rank in the service of government. The maharaja generously

resolved to initiate a policy of giving them a large share in politics as well’46.

Planters, merchants and jenmies had special representation in the assembly.

The rights to discuss the budget and ask questions were also granted. Provisions

were also made by nomination for the representation of certain interests, which

had no chance at the polls. In 1097 M.E, a law was passed by which provisions

were made for electing a large number of members on a wider franchise. The

maximum strength of the council was raised from 25 to 50 of which 15 were

nominated and the rest were elected. Women were declared entitled to sit in the

house of legislature as members and to cast their vote. The number of voters

was around 100000, which was only 2.5 percent of the total population. Later

the power of the council was amplified and enlarged 47. Thus Travancore –

Cochin were the first Indian states to give voting rights to women in 187048.

46
T.K. Velupillai, op.cit, Vol II, pp.684-686.

47
Ibid, pp.684-686.

48
Indian Journal of Gender studies, Vol – V, Issue – 1, Centre Women’s
Development Studies, New Delhi, Sage Publications, p.129.

115
 The Sri Mulam popular assembly becomes a popular institution in
Travancore. Notable statesmen served in it as members, but the assembly met
only once a year. It had no deliberative function allowed by law or even by
executive orders. There was in fact no discussion, no provision to ascertain the
sense of the House. Some criticized Sri Mulam Assembly as a mere petitioning
body.

In 1108ME (1932 A.D) king Bala Ramavarma Sri Chitra Thirunal

issued a legislative reform act which made Sri Mulam popular assembly a
statutory one and made changes in the legislative council. The Assembly was
reorganized with seventy-two members of whom sixty-two were non-official
and ten official members. Forty-three of the non-official members were elected
from general territorial constituencies and five by special constituencies
representing planters and jenmies as well as commercial interests. Fourteen
non-official seats were nominated by the government to give representation to
minorities and other inadequately represented sections. The diwan was the
president of the assembly. The voters were limited by all persons who hold
lands and pay certain tax, all graduates of Indian universities who were residing
in Travancore enjoyed voting right. Women enjoyed equal right in the matter of
voting and membership concerning both houses49.

49
T.K. Velupillai, op.cit, pp.684-686.

116
 Earlier there was no special legislative machinery in the state for

making laws and regulations. Between 1893 and 1903, there was a law

committee, consisting of a president and seven members. The law committee

helped diwan to draft bills. The committee was abolished in the later year.

Whenever the state finds it necessary to legislate on any subject, the diwan

calls upon the government advocate and law experts to prepare and submit a

draft bill. The proposed bill would be published in the government gazette for

public opinion. Then it would be submitted to the government of Madras, on

the receipt of their advice. After the assent of king, it becomes law50.

Later the government of Cochin act was passed on June 17 1938. A

scheme of diarchy on the pattern of the system, which prevailed in British India

under the Montague-Chelmsford reforms, was introduced. According to it,

Cochin legislative council was formed constituting 58 members of whom 38

were elected. The first popular ministry of Cochin assumed office on

September 9, 194651.

The history of women representation in Travancore from 1888 to 1947

very clearly substantiates their limited representation. In

50
C.Achyuta Menon, The Cochin State Manual, Thiruvananthapuram,
1911, p.465.

51
A Sreedhara Menon, op.cit, pp. 296-300.

117
fact the Travancore state has been credited to have had its first Legislature in

1988. There were two women representatives in the Travancore Legislative

Council and eight representatives Sri Mulam Popular Assembly. Women got

better treatment in Cochin Legislative Council (1925 – 1948) were thirteen

members were women. Two women members got placement in the Cochin

Legislative Assembly (1948 – 1949). In 1922 – 1923 Dr.Mary Poonnen Lukose

was nominated to the first Travancore Legislative Council. She was the first

women member in any of the Legislature in India52. Numerous others were

nominated in the subsequent periods in Travancore and Cochin states.

Prominent among them were Elizabeth Kuruvilla, Anna Chandy, Mary

Alexander, T.V.Narayani, Walsaiam Rose, Gnanasikhamoney, Hepzibah,

I.Narayani Amma, Thressaimma Karoh, C.D Ponnamma, Annie Tliayyil,

Meenakshi N Menon, Akkamma Cheriyan, Annie Mascarene, Kutyymalu

Amma, Renganayaki Ammal, P. Thankamma, Thottakkat Madhavi Amma,

Mrs. T.Pavithram, Parvathy Nenmenimangalam, Mrs Swans, G.M.D’suza,

Meenakshikutty Amma, Joshua Anni, Thankamma W Menon, Miss Annie

Joseph, K.Dakshayani Velayudhan and Mrs T.Francis. Most of the members

were nominated by the Government. This shows the profound attitude of the

Travancore and Cochin Rulers53.

52
Indian Women in Politics, Anmol Publications Pvt Ltd, Lucknow, 2006,
pp 352 – 353.

53
Ibid, pp.353 – 354.

118
 Up to twentieth century, the position of women was pathetic. Meanwhile the

Christian missionaries started its work in the various parts of Kerala. The western

education and rationalist ideas made intellectual development to rethink about the social

order. The emergence of intellectual and spiritual leaders like Muttukutty Swamikal, Sri

Narayana Guru, Chattambi Swamikal, and Aiyyankali influenced the society for new

social order. The formation of various caste organisations like SNDP, NSS created social

awareness among the people. The people started protest against social inequalities which

paved the way for new legislations on inheritance and marriage gave relief to women.

The government also made some reformatory acts like temple entry proclamation in

1936(Travancore), the historic movement for eradication of untouchability, the

increasing entry of unprivileged classes to the public services, the progress of

industrialisation led to a new and dynamic society. All these developments during the pre

- independence period generated a climate which helped women to organise themselves

and to create an atmosphere to raise the status of women. Women started to come out of

four walls to assert their political rights in the form of social and economic equality54.

54
Friedrich Ebert Stiftung, Women Parliamentarians, Har- Anand Publications, New
Delhi, 1994, pp. 54 – 55.

119