For six long decades Kaiyyara Kinhanna Rai kept his movement alive – Kasargod had to become part of Karnataka. RAHMAT TARIKERE writes that the meaning of all the writings of this writer who passed away recently is to be found in his social activism
My meeting with Kaiyyara Kinhanna Rai was an accident. There was a programme at the Kannada Sahitya Parishath in Bangalore. Kinhanna means little brother, but our Kaiyyara Kinhanna Rai was a strapping six and a quarter feet, well-built man. Dressed in his trade mark white khadi kurta and dhoti, he was sitting all by himself in the last row. With the sweet memories of his poem I had learnt in school Neenanagiddare Naaninage, which unfolds as a dialogue between a horse and a donkey, I walked up to him and greeted him. Holding my hand he ushered me to the chair beside, pulled out a four page resume from his bag and gave it to me. In that resume the list of his non-literary activities outnumbered his literary activities. For instance, his participation in Quit India Movement, submission of a memorandum to the Unification committee urging that Kasargod should be absorbed into Karnataka, winning the Best Teacher national award, his administration for 15 years as the chairman of Badiyadka village panchayat, the two schools and community hospital he built, the Swadeshabhimani newspaper of which he was editor, president of Weaving and Weavers Khadi Co-operative society… so on and so forth. It felt unusual that the resume of a Kannada writer read like this. Everything in it said that Kaiyyara Kinhanna was more a political activist than a writer. Once I had finished reading it, Kaiyyara Kinhanna Rai started speaking about Kasaragodu. Now, even the programme had begun. He was speaking softly, just for me, but his gravelly voice overpowered the speaker’s voice and was audible to everyone in the auditorium. Some of the audience members turned back impatiently and gave us dirty stares. I didn’t know how to stop this senior writer, nor was I in a state to listen to him – I was getting restless. By this time, the writer Boluvar Mohammad Kunhi walking straight up to us, in a brusqueness that is unique to Coastal people, said: “If you want to talk, please go outside.” I fled from there. That was my first and last meeting with Kaiyyara Kinhanna Rai.
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Between 1930-40, Coastal Karnataka was tense with three major movements. Foremost of them was to free the country from the clutches of the British. Second was to unify the regions that shared a common language but had been distributed among various presidencies, the Unification movement. Third was the communist movement that was fighting against the ruthless zamindars who had the support of the colonial rulers, and then there were other social movements like untouchability, caste system etc. For Karnad Sadashiv Rao the country’s freedom was most important. For someone like Kudmal Rangarao who had been ostracised by the Brahmin community, building a free hostel and school for the Dalits was of utmost importance. For B.V. Kakkilaya and Niranjana, labour movement was important. B.M. Shrikantaiah, Kuvempu, Alur Venkatarao and others felt that Unification was more important than Independence. Kaiyyara Kinhanna Rai had twin obsessions – freedom and Unification. After Independence in 1947, his only mission was Unification. When Potti Sriramulu fasted for three weeks and gave up his life, the Nehru government, unwillingly constituted a committee for the linguistic reformation of States. The committee recommended that Kasargod, Dakshina Kannada and Bellary which were a part of Madras presidency, should henceforth become a part of the Mysore presidency. What eventually happened was however different – they included Kasaragod in Kerala. The Kannadigas of Kasargod were heartbroken. It was at this juncture that Kaiyyara Kinhanna Rai began his movement for Kasargod’s absorption into Karnataka. This became a question of life and death for him. A full-time preoccupation, he discussed this with all and sundry, and in every place. But death has terminated his relentless struggle of a lifetime. His dream remains unfulfilled.
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It is a matter of surprise that Kaiyyara Kinhanna Rai kept this spark burning in him for six long decades. His commemorative volume, in fact, is called Kasaragodina Kidi. There is a story behind calling it a spark. When he realised that Kasargod did not become a part of Karnataka, in anger and sorrow he wrote a poem, Manege. He tried to ignite everyone else with the fire that had caught him. In every public forum this was what Kaiyyara Kinhanna Rai spoke. Once, chief minister Gundu Rao was present at the function. “We, two and a half lakh Kannadigas, have been orphaned. Our language and culture is getting erased. The water that flows in Payaswini is our tears,” Kaiyyara Kinhanna Rai had cried in public. Kaiyyara Kinhanna Rai belonged to that generation which dedicated its entire life to a cause it believed. The question is however, why could he not realise his dream? To get absorbed into Karnataka, or to get separate statehood is perhaps a political dream, and it can bear fruit only when it becomes the dream of the community.
If the dream does not have economic and political dimensions, and is merely an emotional one, it is even more difficult to keep it alive. For the new generation of Kannadigas in Kasargod, Kaiyyara Kinhanna Rai’s dream must have seemed unrealistic. When there are more important questions than Unification, the poor or the locals will not make this a significant issue of their lives. Also, Kerala tops the country for its administration, education and other vital issues; it may have therefore appeared to them that they do not want to be a part of Karnataka. There was no political outfit like MES in Belgaum to fight the case of Kasargod. Kaiyyara Kinhanna Rai therefore became lonely in his struggle. That he could keep this Unification dream alive in him for six long decades became his achievement.
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Born in Peradala in Kasargod (1915-2015), Kaiyyara was a school teacher. Writing was his hobby, though not a very powerful writer. The other important writers from this area are Govinda Pai, Parvatisubba, and K.V. Tirumalesh. His best writings are his poems for children. His other poems tended to be verbose and heavy with idealism — it lacked creative energy. One has to recognise this as the limitation of a Kannada school teacher. Gourish Kaikini is among the few teachers who could transcend this limitation. Even his autobiography that contains many intense and intimate experiences of his life is bland.
Yet, his writing has a historic importance. It becomes important because of its dynamic social and political consciousness. And this was shaped by Gandhianism. Gandhi’s visit to Mangalore filled youngsters with new ideals. By refusing to enter the Udupi temple that denied entry for the Dalits, Gandhi had stirred up the consciousness of the society. By then, Kudmal Rangarao had already been ostracised. Narayana Guru had launched his temple agitation against the upper class. People had laid down their lives in the communist movement in this part of Karnataka. Shivarama Karanth’s Chomana Dudi had been written. Kaiyyara Kinhanna Rai’s social writing was an extension of this. He, however, was not critical of the society, but instead glorified the tolerance of Dalits who put up with these social evils.
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Truly Kaiyyara Kinhanna Rai’s contribution should not be sought in his writing. It has to be seen in his social activism. This trait could also be found in B.M. Idinabba. We can see it in H.N. Doreswamy too. In fact, the title of his autobiography Work is my God suggests this.
At a time when governments have absolved themselves of community responsibility, a corporatized education that is available only to those who have money, the hospital, and school Kaiyyara Kinhanna Rai built as panchayat chairman is important. Freedom fighter, social activist, journalist, poet Kaiyyara is no more. With him, we have lost the link to a generation that dedicated its life for a cause.
Translated by Deepa Ganesh
source: http://www.thehindu.com / The Hindu / Home> Features> Friday Review / by Rahmat Tarikere / Bengaluru – August 27th, 2015