Vidyabharati International Interdisciplinary Research Journal 11(1) 116 - 126 ISSN 2319-4979 V. R. SHINDE: ANALYSIS OF SOCIAL AND POLITICAL ALTERATIONS AMONG UNTOUCHABLES A. D. Fulzele1 and S. Meshram2 1Department of History, Dr.Ambedkar College, Deekshabhoomi, Nagpur, () 2Department of History, R.T.M. Nagpur University, Nagpur, Maharashtra (India) [email protected] ______ABSTRACT had been prevalent from ancient era in Indian Society. The lives of this community’s people became intolerable due to untouchability. Many efforts of reformation in the social milieu of India had been undertaken during British rule. Untouchables were relentlessly endeavouring for the upliftment of the society. Amidst these circumstances, V. R. Shinde promoted the organizational reformation of the untouchables. Ideologically he was an avant-garde. He was prominently associated with Bramho Society and (Prayer Society) and endlessly worked for the upliftment of untouchables. He established ‘Nirashrit Sahyakari Mandal’ (Board for Assistance to Orphans) for the betterment of untouchables. He endeavoured to pave the way for social, religious and political development of the untouchables. His deeds helped to foreground the work of Dr.Ambedkar. V. R. Shinde and Dr.Ambedkar’s paths regarding the betterment of untouchables were radically ununiformed as there was fundamental ideological difference in their modus operandi. But, V. R. Shinde stout-heartedly placed it on national level and dedicated his youth for humanizing the wretchedness of untouchables. His remarkable deeds are still buried in the graves of history. So, present research article is an attempt to unearth his deeds regarding untouchables. ______Keywords: V.R. Shinde, PrarthanaSamaj, BramhoSamaj, Untouchability, Depressed Class Mission, Dr.Ambedkar.

Introduction different from V. R. Shinde as he had Contemporary society was so dumb and silent personally experienced it. In short, present though they were witnessing how humans research paper shed light on the social and enslaved other humans. This community had political works of V. R. Shinde for been denied social, religious and political untouchables. rights. Any efforts made for bringing Early Life untouchables into mainstream were considered Vitthal Ramji Shinde was born at Jamkhandi in as the violation of religious principles of on 23rd April 1873. His ancestors Hinduism. So, no one had dared to educate and were the heirs of Sinda of Mandali dynasty reform them due to the resistance from the during Twelfth Century. They were the barons orthodox people until the emergence of of Surapur province during the second half of Mahatma Phuley. Mahatma Phuley opened Eighteenth Century in Vijapur district (Shinde first school for the untouchables and opened V. R., p. 236).It was the land where Marathi the frontiers of their all-pervasive development. and Kannada languages were flowing together Mahatma Phuley started the process of social in a stream. Vitthal Ramji Shinde’s father was dissemination by initiating Satyashodhak in lead in flourishing Bhajani Sect of (Truth-seeker) movement in Maharashtra. Jamkhandi Pandharpur. As a result, hymns Chhatrapati Shahu Maharaj continued the work were regularly sung at their home. He approved after Mahatma Phuley in Maharashtra. that these hymns significantly contributed in Thereafter, V. R. Shinde executed his religious development (Shinde V. R., p. organizational work for the upliftment of the 17).Thereafter, their economic condition untouchables.The leadership of Dr.Ambedkar deteriorated gradually. Amidst this crucial was emerging from untouchables during the time, his mother painstakingly sheltered their same era. Shinde belonged to family and courageously handled the situation. community so he didn’t bear the brunt of She bore the brunt at mother’s house which untouchability. He hadn’t experienced the made her capable to endure and tackle all these agonies of untouchability. But, Dr.Ambedkar’s circumstances (Pawar G. M., p. 83).They had path of abolition of untouchability was

Sept. 2020 116 www.viirj.org Vidyabharati International Interdisciplinary Research Journal 11(1) ISSN 2319-4979 to reel under miserable familial condition due Mr.Kashinath Balwant Marathe of Prayer to father’s joblessness and losing their Society (Shinde V. R., p. 110). He entered into agricultural land. Amidst this crucial condition, Prayer Society in 1898 and he took ordination he got admission in Ferguson College, for of this society. He endeavoured to get B. A. on the basis of scholarship (Paswan & scholarship given by ‘British and Foreign Pramanshi, p. 116).His passage which was Association’. The prominent motive of this written in his diary dated 22nd May 1898 while scholarship was to reciprocate ideas and educating in Pune shows his willingness for the religious principles of the generous institutions betterment of untouchables.It was noted, like Prayer and Bramho Societies in India “Today the Founder President of Maharashtra (Kadam, p. 66). He admitted to Manchester Village Education Society namely Kalaskar College in Oxford for theological education in from Baramati has come to our hostel. I was 1901. As per the norms of Unitarian listening to his remarkable deeds and Scholarship, it was mandatory to devote selflessness. He has shown his solicitude for himself for religious preaching and the extremely lower-castes like Mahar-Mang. campaigning till the end of life (Shinde V. R., Brooding over these facts, I heartily feel so p. 142). Shinde returned to homeland after ashamed of myself and repulsive too” (Shinde concluding his foreign journey in V. R., p. 265). It clarifies that he had fervour of 1903.Thereafter, he commenced his the upliftment of untouchables since he had philanthropic work as one of the campaigner of been a student. He admitted in Prayer Society (Shende, p. 52). As an able University for Law in 1899 after completing preacher and campaigner, he devoted himself his graduation from Pune. Thereafter, he by taking responsibility over himself to admitted in Manchester College after getting invigorate, functionalize and competently Unitarian Scholarship. Sayajirai Gaikwad spread Prayer Society’s principles among Maharaj of Baroda Province financially common people. The principles of Prayer assisted him in his decisive days. Prarthana Society and Bramho Society were analogous in Samaj appointed him as its campaigner when nature. So, he also intermingled with Bramho he returned to India in 1903. Afterward, he Society. In this regard, he remarked, “I become downrightly dedicated himself in social a reformer not because of I have entered in service. Shinde’s participation in Prarthana Bramho Society. I was a reformer so I come to Samaj disappointed Maratha community’s Bramho Society.I have observed that the people. According to Maratha community’s structure and principles of Bramho Society is people, Shinde had completed his education meticulously analogous with the pictures of from the fund of Marathi community and human life that I have intermittently portrayed foreign expenses were also funded by Baroda’s in my mind as per my generous nature. King. So, it was inappropriate to participate in Moreover, I have assimilated with it too early the service of Prarthana Samaj instead of and completely dedicated himself for its work serving for Maratha community’s people. But, as I am so enthusiastic” (Shinde V. R., p. 149). Shinde endeavoured to correct the Shinde initiated innovative policies for misconceived notions in the mind of his campaigning Prayer and Bramho Society. He community’s people. If the King doesn’t established a significant association namely confine himself in the service of selective ‘Young Bramho Association’ in 1905. He people, how could his disciple be ideologically precisely prepared the rules for the different from him? (Shinde V. R., p. 179). memorandum of the association to prepare the Advocators Of Prarthana And Bramho youths, who participated in the Prayer Society, Samaj for ardently observing the principles of the Shinde was very devoted by nature as he had association (Shinde V. R., p. 161). The been influenced by the sacraments of Warkari prominent motive behind the establishment of sect. He got engaged with Prayer Society when this association was to incline them for worship he was educating in Pune. Shinde was by uniting the youths of Bramho familyto copiously influenced by the speech of increase harmony among them and

Sept. 2020 117 www.viirj.org Vidyabharati International Interdisciplinary Research Journal 11(1) ISSN 2319-4979 campaigning for the religion, brotherhood and V. R., pp. 247-248). The condition of Bengal world peace (Kadam, p. 69). As well as, he was radically different from that of Madras started the reading of various scriptures by during contemporary years. While rationalizing beginning ‘Liberal Scripture Reading Classes’ it, he remarked, “Untouchables opened and ran in temple. He had remarkably done the job of all the schools in Bengal from many years. The distribution of millions of posters and booklets prominent reason behind this difference was among the people who weren’t the members of the high-class standard of the untouchables in this society through ‘Postal Mission’ and Bengal. Education department of Bengal spread awareness among the people (Shende, province and Calcutta University’s democratic p. 52). ‘Central Postal Mission’ of London had policies are prominently responsible for the taken cognizance of his remarkable work and rapid development of untouchables in higher British Foreign Unitarian Association’s education (Shinde V. R., 1976, p. 251). Secretary had passed a congratulatory th Shinde started studying Buddhism during resolution on 12 February 1904 for 1925-26 because he wanted to experience successfully running the work of Mission Buddhist lifestyle by travelling in Myanmar. through Prayer Society (Shinde V. R., p. 175). He also studied Pali language for it. Mr.Kisan Fagu Bansod, a youth from Mahar Maghotsava (Festival of the Brahmos) of community, residing at Mohapa near Nagpur, Bramho Society was held during 24th January inclined towards Prayer Society by reading to 6th February 1927 in Calcutta. In this some liberalistic books of Society’s Postal meeting, Shinde said, “I am Buddhist.” Mission in Mumbai. He was present in Annual were so flabbergasted by his Festival of Prayer Society in 1905.Due to this assertion. Taking cognisance of the disputable participation and acquaintance, the movements situation, Mr.Gurudas Chakravorty, President regarding self-upliftment in Mahar community of the Conference, tried to edify the members. fascinated Prayer Society’s campaigners and He illustrated Shinde’s opinion in following attracted them towards it (Shinde V. R., p. words, “Try to understand the spiritual sense of 210).Shinde endeavoured to inculcate the Shinde. Bramho Society is all-comprehensive principles and values of Prayer and Bramho and Shinde is an epitome of it. He is going to Society in Indian society. He strove hard to Myanmar to observe Buddhism. The people of prohibit Bramhin religion by relentlessly Myanmar and Bramho Society will be certainly endeavouring to ameliorate Prayer society benefitted by the liberalistic nature of Bramho (Kurkure, p. 7). Shinde travelled across India religion” (Shinde V. R., pp. 370-371). for three times during 1903 to 1906. He delivered a talk before ‘Social Reform Establishment Of Depressed Class Mission Association’ at Mumbai in 1906. He V. R. Shinde perceived various severe issues of systematically presented the issues of outcastes the untouchables when he was roaming across in India, region-wise population of outcastes India. According to him, Indian untouchability etc. (Pawar D. , p. 453). Thereafter, he is not only local or religious but also casteist or established ‘Depressed Class Mission’ by national and perpetual in its manner (Shinde V. focussing on the issues of outcastes. He R., p. 10). Shinde wrote on ‘The Issue of emerged as an exponent of untouchables. But, Indian Untouchability’ and elaborated five he everlastingly left the work of Mission after prominent causes of the origin of Dr.Ambedkar dived into social work. untouchability (Kshirsagar, p. 21). Shinde again inclined towards Bramho Society Untouchability is an independent human after abandoning Mission. He relentlessly organization. Shinde believed that it had its travelled to Madras region during 1924-25 as origin at the very outset (primary stage) of the an all India campaigner of Bramho Society. He human species (Shinde V. R., p. 12).Three refrained to the untouchables from converting symptoms of Indian untouchability i.e. caste- to other religions. As well as, he performed based untouchability, communal boycott, and ordination of the people who left Hinduism and everlasting negligence of law are still prevalent had been converted to other religions (Shinde in Indian society (Kshirsagar, 1994, p. 9).

Sept. 2020 118 www.viirj.org Vidyabharati International Interdisciplinary Research Journal 11(1) ISSN 2319-4979 Ordination during Muslim reign had abolished in the pamphlet: “Though untouchables have untouchability to some extent because Islamic tolerated the injustice and exploitation by principles never endorsed Hindu traditions and upper-caste people, they should endeavour for customs. But, British-Hindi government was so their own upliftment without hurting the coward and insidious in this regard (Shinde V. sentiments of upper-caste people.” Shinde R., p. 11) because Shinde alleged that Bitish inspired for the work of upliftment and never enthusiastically came forth for the determined to dedicate himself to this work abolition of untouchability. after reading that content in the meeting Untouchables came forward with the issue of (Shinde V. R., pp. 215-216).Thereafter, Shinde untouchability and established mini decided to establish a mission to execute it organizations to confront with their issues at systematically. But, he had to face financial the outset of twentieth century. Ex. crisis for that reason. Shivram Kamble, a ‘Somvanshiy Society’ in Pune headed by person from Pune, visited Dr.Santuji Ramji Shivram Janaba Kamble; ‘Lower Caste Lad, an honest activist of ‘Truth-Seeker’s Organization’ in Nagpur headed by Kisan Society’, to overcome the financial problem. Fagu; Shrimantrao Thorat led ‘Somvanshiy Dr. Lad was well-acquainted with Welfare Society’ in Nagar etc. organizations Damodhardas Sukhadwala who was a well- were actively working for the betterment of known shroff in Pune. He gave one thousand untouchables. Shinde was brooding over to rupees on advance for the work. In 1906, establish an organization for the Shinde established ‘Association for Aid to comprehensive welfare of untouchables. His Destitute’ in Mumbai from that donation and pragmatic and conscious role behind the commenced his work for the welfare of establishment of the organization was that if untouchables (Navalkar, pp. 31-32). The main every organization works individually and motive of this association was to provide independently, gradually these organizations education, jobs, equal and benevolent will wane according to the passage of time treatment, preaching liberal perspective (Pawar D. , p. 453). So, he determined to regarding religion, behaviour, health and establish all India level organization to citizenship to the impoverished and lower-caste collectively venture for humanizing the communities like Mahar, Mang, Blacksmiths, untouchables. As per the census of 1901, Dhed, Pariya etc. as well as assisting them for India’s population was 29,43,61,056 out of self-upliftment and development through which the population of untouchables was various means (Shinde V. R., p. 212). more than five crore. It means untouchables Shinde endeavoured to associate Depressed constituted one-sixth of India’s population Class Mission with Bramho religion’s (Shinde V. R., p. 92).So, Shinde focussed on ideology. As per stated by him, Bramho how Mahar (an untouchable caste) religion is nothing but the incorporation of all community’s people are running the movement religions. But, it stresses on the significance of as untouchability is the major issue and how sanctity of the mind and ‘Association for Aid the awareness is spreading among them. At the to Destitute’ ran the work of social equality same time, Mahar community’s people ran a with same sanctity of mind (p. 9). Shinde movement through ‘Somvanshiy Society’ for believed that untouchability can be abolished the upliftment of their community in on the basis of liberal religion and a program Ahamadnagar. Shinde went to Ahamadnagar to on the comprehensiveness of all factors of the know about the works, to get familiar with its society. If upper-caste and untouchables come activists, and to interact with them (Khairmode together, it will help to eliminate prejudices C. B., p. 226).Shinde organized a meeting at about each other. Furthermore, it will help to Bhingar village which was four miles away civilize and cultivate the minds of lower-caste from Ahamadnagar in 1905. He read the offspring in the vicinity of upper-caste people content in a pamphlet issued by Kisan Fagu (Pawar D. , p. 455). These people came Bansode’s ‘Somvanshi Hitchintak Samaj’ in forward for executing home-sacrament for the meeting. Shinde read the most ethical lines those untouchables who had adopted this

Sept. 2020 119 www.viirj.org Vidyabharati International Interdisciplinary Research Journal 11(1) ISSN 2319-4979 simplified ideology of the religion.In 1910, Bhawnagar, and Indur. As well as, total 55 after four years of the establishment of teachers and 1100 students were taking ‘Association for Aid to Destitute’, Vitthal education in twelve other institutions of the Ramji Shinde renamed this association as Mission. The expenditure of Mission increased ‘Depressed Classes Mission’ (Shinde V. R., p. upto 20,000 rupees per annum (Shinde V. R., 218).Though Arya Society and Prayer Society p. 216). Many old organizations were merged had started the movement of untouchability with Depressed Classes Mission due to acute abolition, the issue got more relevance after the financial crisis. Out of which, one organization establishment of Depressed Classes Mission was from Southern-India. It was an (Bansode, p. 2).DayaramGiddmal donated organization established in 1896 by Rangrao at hundred rupees per month to start home for Mangrul for the upliftment of the untouchables. destitute at the beginning of the mission. This He endeavoured to establish schools and donation continued for only three years. But, hostels for the untouchables. Moreover, he also the donation was stopped at the end of June, strove hard to establish independent colonies. 1910. Vitthal Ramji Shinde somehow He got 75 acres of land from the government continued the work of Mission by initiating for the work. He reserved 35 acres of land for rupee fund, rice fund, clothes fund, Box fund to the colonies of untouchables and remaining overcome the financial crisis (Shinde V. R., pp. land was used for farming. Thereafter, this 241-242).Rich people from Hindu, Christian, organization was merged with the Depressed Parsi, Muslim etc. communities were coming Classes Mission in 1922 as it was economically out to financial aid the noble work of the relegated (Moon, p. 97). In this way, the work organization. Government personnel were also of Shinde’s Depressed Classes Mission work compassionate with the organization. Miss became comprehensive. Violet Clark, daughter of Sir George Clark, Shinde’s many upper-caste colleagues were Governor of Mumbai, actively supported the handling the administration of Depressed work of organization (Khairmode C. B., p. Classes Mission after Mission flourished 227). widely.But, Shinde’s colleagues lacked the Shinde studied the issues of untouchability. He fervency which Shinde had about the considered that untouchables should be untouchables. It led towards the mobocracy in educated for the abolition of untouchability. the administration of Mission. The anarchism The main motive of Mission behind opening of in the administration of Shinde’s Mission the schools was not only to teach reading and caused discordance between Shinde and writing but also to civilize the minds of the Dr.Ambedkar (Moon, p. 101).Furthermore, students and their parents (p. 9).So, he stressed Depressed Classes Mission failed in on the educational awareness among extensively promoting and proliferating untouchables and the establishment of schools education among untouchables. It led towards and hostels for their children (Kharat, p. 15). the disappointment among untouchables. In He started hostels for the students in Pune, 1921, Shivram Kamble came forward and Nagpur, Mumbai and Madras by opening an established ‘Untouchable Upliftment institution namely Depressed Class Student Association’ (Asprushya Sudharak Mandali) in Mission (Gore & Limaye, p. 19).The Pune (Navalkar, p. 43). Various untouchable association aimed at campaigning for the jobs communities had discordance among them. for untouchables along with educational These communities were envious with each awareness, resolving their social problems, other. Bramhin and Non-Bramhin allegedly cultivation of universal religion, individual criticized Shindein their news papers for his morals, and citizenship (Pandit, p. 19). With discriminative nature among untouchable the same motive, Depressed Class Mission communities. It was said, “It is natural to be opened 24 schools and 5 hostels in the 14 enraged with Mr.Vitthal. He strove hard for branches at Mumbai, Pune, Satara, Mahar community’s people. Why didn’t he Mahabaleshwar, Dapoli, Thane, Malwan, work hard for Matangs? Why didn’t he appoint Mangrul, Madras, Hubali, Akola, Amravati, Matang community’s maid instead of Mahar?

Sept. 2020 120 www.viirj.org Vidyabharati International Interdisciplinary Research Journal 11(1) ISSN 2319-4979 (Naike, p. 87). This criticism caused dilemma emerging in the society. Shinde felt that this in the minds of other community’s people newly emerged Non-Bramhinism is regarding his work. Furthermore, some of the detrimental for the national integration (Shinde untouchable leaders, involving in the executive V. R., p. 286).Majority of Maratha community body, were suspicious that Shinde’s resides in Maharashtra and it is the backbone organization was working in favour of a of Maharashtra. Shinde expected that the particular community though Depressed awareness should be spread among Bramhins Classes Mission worked hard for the to untouchables. He consistently advised betterment of untouchables. So, various National Congress to deal with the issues of communities’ people including Mahar, Mang untouchables to assimilate and involve them in and Chamars protested in a meeting against the national movement. If the leaders of National discriminative Shinde policy (Moon, p. 126). Congress show sympathy about the abolition of As per Shinde’s open invitation on 29th March untouchabiliy, it will give impetus to the social 1923, many leaders of ostracized community reformation with their participation. As well as, had participated with their disciples in a untouchables will incline towards National meeting held at Depressed Classes Mission, Congress which will help to increase its Bhokarwardi, Pune on 15th April 1923.But, strength.In 1917, Shinde passed a resolution in Shinde’s colleagues prohibited these people a session in Calcutta saying, ‘Atrocities are from entering in the meeting and the meeting meted out to untouchables since ages, it should was organized in a closed room. So, these be stopped immediately’ (Pandit, pp. 23-24). people gathered in Sir Padamji ground for Shinde was active in Congress. He started to meeting. Mr.Gholap was the chair-person of organize a conference on various social issues this meeting. Mr.Tatya Narayan Shinde, a in the same village where the Annual Session person from Chamar community, proposed a of Congress was held in. This move upheld the resolution that ostracized people wouldn’t issues of untouchables in political sphere. support any activities of Shinde and Many people thought that Congress should not Patode,organized through Depressed Class only focus on the political demands but also it Mission on the name of betterment of should strive hard to eradicate social evils untouchables. As well as, government and (Surana, p. 18).A district level conference of well-wishers should understand that the Congress was held at Lonawala. meeting organized by Shinde is unlawful. Mr. Mr.Shankarrao Lawate insisted to put forward K. K. Sakat, a person from Matang community, the resolution of self-government in the affirmed the resolution (Moon, p. conference. Shinde expressed his opinion that 100).Thereafter, Shinde’s colleagues and social the conference should put forward the activists from upper-caste severely criticized resolution of untouchability abolition first. him. However, he continued his work till 1925- Thereafter, they should pass the resolution of 26. But, he was disappointed as there was no self-governance. Taking cognizance of the previous enthusiasm in the work and he discordance, Lokmanya Tilak upheld the side gradually detached himself with the Mission of Shinde. Shinde felt that the work of (Khairmode C. B., pp. 45-46). untouchability abolition can be easier if national leaders support with similar spirit V. R. Shinde And (Pawar D. , p. 463). Shinde relentlessly strove Rashtrasabha (National Congress) was hard for it. gradually shaping as the representative organization of all Indians in the political Shinde stepped forward for All India sphere of India. Shinde hoped that various Untouchability Abolition Conference which was held in Mumbai under the aegis of classes in India should participate in the rd organization and make it more advanced and Sayajirao Gaikwad of Baroda on 23 March powerful. Shinde spread awareness among 1918. In his presidential speech in the untouchables through Mission. During the conference, Gaikwad highlighted that it is same era, Bramhin-Non-Bramhins, legitimate to give independent status and rights mainstream-untouchables like groups were to the untouchables (Warkhede, p. 28).A draft

Sept. 2020 121 www.viirj.org Vidyabharati International Interdisciplinary Research Journal 11(1) ISSN 2319-4979 had been prepared of the declaration made in deny putting forward the resolution as there is the conference. It was written in the declaration no untouchable in the conference. At the same that, “I undersigned hereby declare that I will time, Kamat who was the President of obey the conditions written in the declaration Conference stated and clarified, “This and also relentlessly endeavour to be obeyed conference not for the untouchables. It is for by others too” (Shinde V. R., p. 294). More the upper-caste people regarding how to than 300 prominent leaders had signed the behave with untouchables.” Thereafter, declaration. But, Lokmanya Tilak avoided approved to put forward the signing on the declaration. Shinde wrote a resolution. Kamat proposed the resolution and letter to Tilak on 2nd June 1918 enquiring Shinde gave consent to his move (Khairmode about his motive behind it. Tilak replied to the C. B., pp. 256-257).It clearly indicates that letter saying, “At the end of your manifesto, many resolutions were passed on the name of some responsibilities were assigned to the untouchables though very few untouchables individuals to implement. So, I can’t bear the were participated in such social conferences. new responsibilities due to increasing The perspective of Congress towards the responsibilities. Therefore, I couldn’t sign the movement of untouchables has been clarified declaration. Sorry for the inconvenience” through the non-cooperation and boycott (Khairmode C. B., p. 255).In spite of that movement initiated by Gandhiji. Mahatma Shinde compelled Tilak to say that Gandhi’s movement affected school-colleges untouchability doesn’t exist in Hinduism and lawyer-ship in the court. National schools (Shende, p. 56). It clearly indicates Shinde’s also stopped receiving government grants. strong determination regarding the abolition of Shinde upheld the question whether the untouchability. National Congress or other organizations help In May, 1918, three subsequent conferences the schools of Mission if it participate in the had been organized in an important meeting at movement or give up government grant. Many Vijapur. Conference on Untouchability people had advised him that it would be wise Abolition was decided to hold on 6th May not to participate in non-cooperation movement 1918. But, Mahatma Gandhi would be there for as well as he should receive the grant for the the regional political conference which was schools (Shinde V. R., pp. 322-323).So, held the day before of it. So, the organizers of Shinde’s Mission didn’t participate in the th movement. A resolution had been passed in the the conference shifted social conference on 5 st May 1918 at 10:00 p.m. as the people session of Indian National Congress on 31 participated in social conference wanted to December 1920 stating that ‘Regional listen Mahatma Gandhi’s address. In the Legislature should immediately devise a Presidential address of the conference, Kamat program for backward community’s people’ praised Shinde’s work of the upliftment of the (Mitra, p. 216).These types of resolutions had untouchables and suggested every for been regularly passed in the sessions of Congress. financially supporting for this noble work. A resolution was to be put forward regarding the Shinde came closer to Congress Party when approval of untouchables to Lucknow Pact Dr.Ambedkar participated in political sphere of between Congress and Muslim League. India. Ramswami Naykar started passive Mahatma Gandhi stepped up to put forward the resistance at Viacom in Travancore province. resolution and thricely asked, “Is there any Mahatma Gandhi also backed this passive- untouchable? But, no one replied positively. resistance. Karmaveer Shinde also participated Taking the cognizance of the situation, Gandhi in this passive-resistance (Keer, p. 64). Shinde said, “How can I term this conference as the was actively participating in the agitations of conference of Depressed Classes? The Congress. He promoted and proliferated Civil resolution which I am going to present here Disobedience movement which was initiated says that the untouchables participated in the by Congress in 1930. He was imprisoned with conference are in support of the pact signed grievous labour for six months on 10th May between Congress and Muslim League. But, I 1930 (Shinde V. R., p. 401). Mahatma Gadhi’s

Sept. 2020 122 www.viirj.org Vidyabharati International Interdisciplinary Research Journal 11(1) ISSN 2319-4979 influence on Shinde can be traced by an endeavours. He selflessly started painstaking interview given to ‘Hindu’ newspaper. Shinde journey of the betterment of untouchables.His said, “There is no difference in spiritual efforts had beengenerously supported by many religion, basic familial improvements and promoters of avant-garde. Shinde’s selfless eminent politics. I know that Mahatma Gandhi work deepened the faith of on him among is a prophet, sent by the God” (Parikh, p. 102). untouchables. Moreover, the government Shinde never allied Mission with any political consulted him regarding the betterment of the party from the beginning and only focused on untouchables if it devised any plan of their the welfare of backward communities. He welfare (Pagare, p. 22). Dr.Ambedkar’s established All India Untouchability League in emergence in the social sphere played Pune to independently run Mission’s significant role during this era. He felt that the educational activities which should be distinct issues of untouchables couldn’t be solved by from the politics (Shinde V. R., p. 291). their upliftment; it could be solved by the Afterwards, Mahatma Gandhi focused on the abolition of untouchability.The nature and path untouchables after signing Pune-Pact with of Dr.Ambedkar’s work was predetermined. Dr.Ambedkar. He decided to establish ‘All So, Shinde was critized by Dr.Ambekdar. India Anti-Untouchability League’ to run this In the seventh session of ‘Central Province work efficiently. But, Shinde opposed this Berar Mahar Conference’ which was held on move as he had already established an 19th March 1917 in Amravati, Shinde advised organization with the similar same before in his speech that ‘untouchables shouldn’t several years. Finally, an organization had been participate in political movement’ (Moon, p. established in English and local languages 116). But, he presented an application to the namely ‘All India Untouchable Service government through Depressed Class Mission Association’ (p. 58). In reality, Shinde’s to appoint political representatives of Mission had already done massive work untouchables in legislature and they should not regarding the abolition of untouchability. be selected by the governor or the Thereafter, he abandoned the work and aligned organizations of the untouchables (Keer, p. with Congress Party. It is still a mystery that 47).Moreover, a delegation under the why Gandhi didn’t run already existing leadership of Sir Narayan Chandawarkar and Untouchability Abolition Association headed Vitthal Ramji Shinde had visited Montague for by Shinde instead of establishing new the political demands of the untouchables in association for it? Abolition of untouchability 1917. Most of the social activists from became national program when Mahatma untouchables worked as per suggested by Gandhi dived into abolition of untouchability. Chandawarkar, President of Depressed Classes Thereafter, Congress ruled regional Mission and Shinde as they had dominance governments passed various laws in the council over them. As per their suggestion, Mr. Ganesh in the guise of untouchability abolition. Aakaji Gawai and Kisan Fagu Bansode Reacting on the issue, Shinde said, “No matter presented a memorandum to Montague through how many resolutions and bills are passed by ‘Depressed India Association’ regarding the the Congress in the Council, the work on these demands of untouchables (Moon, p. 8). problems cannot be said to be over unless the In 1918, Montague, the Secretary of State for selfishness, sacrifice and affection of the India and Lord Chelmsford, Viceroy of India, untouchables and the tolerance and cooperation travelled in various regions to discuss with the of the untouchables increase (Shinde V. R., p. political leaders in India when British 228). Government had positively signalled for the V. R. Shinde and Dr. Babasaheb Ambedkar political reforms to India. Shinde’s Depressed V. R. Shinde had run the movement regarding Classes Mission had taken advice from the the upliftment of untouchables through King of Kolhapur Province regarding Mont- Depressed Classes Mission. He spread Mission Ford Committee (Kavlekar, p. 64).Thereafter, a across India after some of his successful delegation of untouchables visited the committee under Shinde’s leadership and

Sept. 2020 123 www.viirj.org Vidyabharati International Interdisciplinary Research Journal 11(1) ISSN 2319-4979 demanded the political rights for untouchables Dr.Ambedkar and commenced the movement (Pandit, p. 16). In 1918, Mont-Ford report had under his leadership. Shinde’s colleagues in been presented. As per the report, British Mission as well as social activists from Parliament sent a Franchise Committee under mainstream society brutally criticized Shinde the presidency of Lord South borough in India. still he continued his work till 1925-26. But, he Dr.Ambedkar painstakingly got an opportunity got disappointed when he didn’t get response to uphold the political demands of the from the people. Thereafter, he gradually untouchables before South borough detached with the Mission and he started Committee. Shinde and Dr.Ambedkar put working in Bramho Society as the forward the demands of untouchables before representative of Maharashtra (Khairmode C. the committee from different perspectives B., pp. 45-46). But, it didn’t affect his (Moon, p. 8). Shinde demanded to the South ideological base. On 23rd October 1928, borough Commission to bestow the voting Dr.Ambedkar, as a member of a Sub- right to those untouchables who had passed Committee, clearly and responsibly stated fourth standard and had Rs. 144 annual income before , “There is no (Pawar J. V., pp. 40-41). Whereas, relationship between untouchables and Hindus. Dr.Ambedkar proposed for the voting rights for They are independent minorities. So, everyone untouchables, right of contesting elections, should treat them accordingly.” Shinde independent constituency for untouchables, and opposed this move and demand of representation as per the population of Dr.Ambedkar to some extent (Shinde V. R., p. untouchables (Khairmode C. B., pp. 277-278). 148).He believed that untouchables were a part The ability which Shinde proposed before of Hindu religion. So, he disapproved the South borough Committee regarding voting minority status of untouchables. He also right couldn’t found among few untouchables. opposed independent constituency for If it found among several untouchables, they untouchables given as per ‘Communal Award’. would elect the associates of Shinde. He thought that untouchables should always Untouchables would be politically enslaved live indiscreetly with Hindus. He never like social, religious, and economic slavery of abandoned this stand regarding it. So, he had to upper-caste people if the representatives of everlastingly bear the enragement of the untouchables were not elected.In other untouchables. quarters, upper-caste Hindus were trying to Shinde had no other means of earning impose exploitation and national slavery on livelihood so that his family had to lead untouchables. Taking cognizance of the miserable life for many days. Sayajirao situation, Dr.Ambedkar declared that the Maharaja gave monthly compensation to statement given by Shinde through Depressed Shinde when he came to know about his Classes Mission is detrimental for the miserable condition (Khairmode C. B., pp. 45- untouchables (Moon, pp. 8-9). Thereafter, in 46).He suffered from severe paralysis attack in 1920, first conference of untouchables was 1935. Shinde dedicated his whole life for the organized at Mangaon in Kolhapur province betterment of untouchables. Moreover, he had under the presidency of Shahu Maharaja. to bore the enragement of his own Maratha Shahu Maharaja declared that untouchables got community’s people and led further life in the their true leader while talking about locality of untouchables. Finally, he died on Dr.Ambedkar in this conference (Pawar D. , p. 2nd January 1944 bearing disappointment, 462). All India Ostracized Conference was sorrows and miseries. organized at Nagpur in May 1920.Shinde’s Depressed Classes Mission was severely Conclusion criticized in the conference and a resolution Mahatma Phuley’s comprehensive and had been passed in the conference showing audacious struggle initially brought distrust of untouchables on Depressed Classes metamorphic changes in the social and political Mission (pp. 8-9). Thereafter, the importance sphere of Maharashtra. Rajarshi Shahu of Shinde’s Mission rapidly deteriorated. Maharaja significantly contributed in Truth- Untouchables accepted the leadership of

Sept. 2020 124 www.viirj.org Vidyabharati International Interdisciplinary Research Journal 11(1) ISSN 2319-4979 Seeker Society’s movement. Thereafter, social Dr.Ambekar, mentioned his as a first and political struggle couldn’t become iconoclast who lived and worked with comprehensive so far in Maharashtra. Shinde untouchables (Khairmode C. B., 1991, p. 39). strove hard to sustain the comprehensiveness Shinde socially organized untouchables of Mahatma Phuley’s movement. As far as the through Depressed Classes Mission. He put annihilation of caste is concerned, Shinde’s forward the issue of untouchables in National perspective was radically different from that of Congress. He compelled Congress to focus on Mahatma Phuley as Shinde was heuristic in the issue of untouchability in the country. approach (Kamble, 1909, p. 12). It was Untouchables became socially and politically desirable and beneficial for Untouchables to aware due to Shinde’s social conferences with lead life gently during contemporary era. the Sessions of Congress. It indicates that Shinde frequently said, “The life of poor, Shinde’s efforts foregrounded the work of untouchables and is burning and Dr.Ambedkar (Pawar D. , 1993, p. 450). alighting. It is my duty to extinguish this fire by serving them with the love bore in my heart. The concept of social reformation through Humanism lies in it” (Shende, 1981, p. 53). In spirituality left behind and the struggle for 1903, when Shinde returned to India after dignity commenced after the emergence of completing his study of Comparative Religion Dr.Ambedkar in social sphere. It side-lined and Sociology in Oxford University, he worked Shinde’s focus from social and political as a promoter of Bramho Society. He spheres. Shinde ended-up his youth for the experienced the miseries of socially, upliftment of untouchables. This sacrifice educationally, and politically ostracized would certainly mould a generation. But, untouchables who were deserted by Indian Dr.Ambedkar determined to mould thousand society. Shinde rationalized this issue in his generations of untouchables. The perspective book entitled ‘Issues of Indian Untouchability’ of Dr.Ambedkar and Shinde was radically and determined to dedicate himself for the different in the context of untouchability welfare of untouchables. He prominently abolition, upliftment of untouchables and focussed on the education, sanitation of annihilation of caste. It led towards the conflict untouchables and other social reformations. He between them. Harmony would never prevail was never rebellious. But, he shrewdly gained in Hindu religion and nation until the sympathy of upper-caste people with his untouchabilityis abolished. Dr.Ambedkar was conscious mind to solve the issues of outcastes damn sure about it. So, he determined the path (Shende, 1963, p. 56).He directed two night of the emancipation from untouchability. schools of untouchables while working as a Dr.Ambekar’s demand for the reserved promoter of Prayer Society. He suggested constituency for the untouchables was a part of mainstream people to maintain harmonious this move. But, Shinde opposed for the relations with untouchables. He established separate constituency for the untouchables. It ‘Depressed Classes Mission’ with the help of culminated into gradual decrease in Shinde’s Narayanrao Chandawarkar amidst this crucial fame among untouchables. It compelled him to situation. It was the first organized effort of the abandon Mission. However, Shinde’s sacrifice upliftment of untouchables (Keer, 1989, p. 27). for the upliftment of the untouchables is He opened schools and hostels across India for inspirational for forthcoming generations. untouchables. Khairmode, biographer of

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