"The young Yohanan is affectionately called 'Appachan' by everyone, possibly as a term of endearment meaning father or saviour."- V.V. Swami, JANAL Talk, 2024
The eighteenth and nineteenth centuries were a time of profound transformation in Kerala’s cultural landscape. New lifestyles, ideologies, and economic and social changes created a period of tension. Amidst this upheaval, the rise of the Pratyaksha Raksha Daiva Sabha and the efforts of Poykayil Appachan stands out prominently. Poykayil Appachan, founder of the Pratyaksha Raksha Daiva Sabha and a member of the Sri Moolam Praja Sabha, wielded his songs as powerful tools of critique against caste and religious norms. His music, which continues to be shared both orally and in print, remains a vibrant part of discussions on both material and spiritual liberation.
“More than a thousand ways on this earth
Those who embraced the scripture
Abandoning home and land
They quarrel with each other.”
- Unknown Subjects: Songs of Poykayil Appachan
The Formative Years of Poykayil Appachan
Poykayil Yohannan, better known as Poykayil Appachan, was a towering figure in Kerala's renaissance movement. Born on February 17, 1879, in Eraviperoor, Kottayam (now part of Pathanamthitta), he grew up as the third son of Kandan and Lechi. Despite his humble beginnings and limited formal education, Appachan emerged as a powerful social reformer through his songs, Bible commentaries, and activism. His parents worked for a rich family as slaves. Appachan initially worked as a shepherd. Secretly taught to read and write by Kochu Kunju Upadeshi, he immersed himself in the Bible, using his new found literacy to inspire others. Although his family converted to Christianity seeking relief from their hardships, Appachan’s radical critique of caste discrimination often put him at odds with both upper-class Christians and missionaries.
Appachan's sermons and songs gained popularity and drew the admiration of foreign missionaries, who made him a worship mentor. However, his outspoken criticism of caste practices and his advocacy for social equality led to conflicts, including violent opposition from the upper classes. Despite facing physical attacks and resistance, he continued to champion the cause of Dalit liberation. He briefly joined the Bretheren Church, where he supported inter-caste marriages and continued his activism, but faced discrimination even there. His refusal of paid church positions and his relentless criticism of social inequalities led him to part ways with several organisations.
“My mind, that of an outcaste burns
My caste has suffered a lot of rain, sunshine and mist
I wandered for a shelter miserable and weeping
Even my own kind never know my struggles for my own kind.”
- Unknown Subjects: Songs of Poykayil Appachan
“The second asked when shall mom and dad return
Soon, he consoled his younger brother
They prayed to nymphs and fairies for it
But the spirits never appeared.”
- Unknown Subjects: Songs of Poykayil Appachan
Liberation Ideology of Yohannan
Driven by harsh experiences with Christian and upper-class societies, Yohannan devised pragmatic methods for liberation. He founded his own church community with clear rules, emphasising trustworthiness among members and a strong commitment to Bible teachings. His Sabha (Church Community) attracted individuals from diverse Christian backgrounds. Under his leadership, the Sabha implemented progressive changes: acquiring new agricultural lands, establishing sanitation and cleanliness standards, and initiating financial assistance programmes. However, these initiatives ruffled the upper class, who accused Yohannan of working against British interests on behalf of Germany. During a court case, when asked if he prayed for the Germans, Yohannan responded, “I pray for my people.” This courtroom moment was pivotal as this was when he first mentioned the name of his institution: "Prathyaksha Raksha Sabha."
“No knowledge of scriptures and no education
We are mere animals roaming the land
No devotion and no way to salvation
Liked in darkness and die too in darkness.”
- Unknown Subjects: Songs of Poykayil Appachan
Prathyaksha Raksha Daiva Sabha (PRDS) and its Literature
The PRDS was established to create a sanctuary for the marginalised, fostering liberation and inclusivity. It was founded in 1909 by Poykayil Sreekumara Gurudevan at Eraviperoor of Thiruvalla Taluk. Unlike other movements, PRDS stands out for its innovative cultural production, blending modern and post-modern perspectives in unique ways that set it apart. The dissatisfaction with the existing social arrangements and perceived inadequacy of the missionary intervention, as the hierarchy between castes and sects persisted within the Church, led to the rise of movements like the PRDS. While colonial views often depicted Kerala as “yet to be civilised," PRDS presented a different narrative. Its literature was deeply rooted in Indian wisdom and spirituality yet embraced a modern, spontaneous approach.
Appachan's Legacy
His writings challenge conventional Malayalam, exploring linguistic nuances and evolving meanings. Appachan’s followers collected numerous prayer songs that underscored his focus on challenging caste and hierarchy. The institution's literature and art created a rich cultural tapestry, featuring songs, albums, and a range of periodicals and magazines, including Adiyar Deepam (PRDS magazine started in 1963). His memoirs began to be published from 2000, reflecting environmental insights, life experiences, and spirituality. As a social institution, PRDS was committed to eradicating caste distinctions. Appachan employed a holistic approach, integrating socio-cultural and religious discourse to address marginalisation, especially in relation to the caste system. The emergence of colonial modernity in the early twentieth century created opportunities for reform, highlighting the tension between traditional brahmanical systems and colonial governance.
Songs as a Reflection of Liberation
Poykayil Yohanan's songs were more than just melodies; they were powerful tools for liberation. He did not create them for mere artistic expression but to give voice to the lives of the lower class. This was a rare phenomenon, where poetry served as a catalyst for revolution. Yohanan's songs can be described as "Literature of Protest" or "Literature of Revolt". The songs are powerful and emotive pieces that serves as both a personal lament and a social critique. They vividly capture the pain of historical invisibility, frustration of enduring continuous marginalisation, and injustice endured, including caste-based discrimination. By addressing both the internal issues within caste and external societal prejudices, the songs provide a nuanced view of the complex interplay between self-perception and societal judgement.
“No, not a single letter is seen
On my race
So many histories are seen
On so many races
Scrutinise each one of them
The whole histories of the world
Not a single letter is seen
On my race.”
- "About my Race", Translation by Ajay Sekher, 2012
“About my Race” was recited in the Legislative Assembly of Travancore in 1921. This song opens with a concern about the numerous versions of history that exist in which the downtrodden people of the land are not present. Moreover, the invocation that questions the divine adds a layer of theological and philosophical depth, challenging the notion of divine fairness in the face of human suffering. Yohanan aimed to illuminate the untold histories of the oppressed, capturing not just historical facts but the lived experiences of marginalised people. His songs reveal the fragmented stories of those often forgotten. According to him, none of those narratives does justice to the first nation population, the earliest inhabitants of the land.
"Appachan's songs stand out from ordinary folk music due to their profound and meaningful content, which has the power to truly resonate and inspire." - S. Joseph, Adiyar Deepam, 2024
Empowerment and Identity
Poykayil Appachan worked to combat negative stereotypes and derogatory treatment of Dalits, encouraging them to embrace their worth and reject shame. He promoted pride in Dalit culture and history, helping individuals build a positive self-image and assert their place in society. By reforming religious practices and advocating for better education, Appachan supported social, economic, and political advancement for Dalits. He also fostered community unity and organised events to strengthen collective identity. His focus on self-respect, cultural pride, and education has had a lasting impact, shaping movements for equality and ensuring his legacy of dignity and empowerment continues to inspire and drive efforts toward celebrating Dalit identity.
