Maharashtra Data Highlights: the Scheduled
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203Rd Anniversary of the Bhima-Koregaon Battle
203rd Anniversary of the Bhima-Koregaon Battle drishtiias.com/printpdf/203rd-anniversary-of-the-bhima-koregaon-battle Why in News The victory pillar (also known as Ranstambh or Jaystambh) in Bhima-Koregaon village (Pune district of Maharashtra) celebrated the 203rd anniversary of the Bhima- Koregaon battle of 1818 on 1st January, 2021. In 2018, incidents of violent clashes between Dalit and Maratha groups were registered during the celebration of the 200th anniversary of the Bhima-Koregaon battle. Key Points 1/2 Historical Background: A battle was fought in Bhima Koregaon between the Peshwa forces and the British on 1st January, 1818. The British army, which comprised mainly of Dalit soldiers, fought the upper caste-dominated Peshwa army. The British troops defeated the Peshwa army. Peshwa Bajirao II had insulted the Mahar community and terminated them from the service of his army. This caused them to side with the English against the Peshwa’s numerically superior army. Mahar, caste-cluster, or group of many endogamous castes, living chiefly in Maharashtra state and in adjoining states. They mostly speak Marathi, the official language of Maharashtra. They are officially designated Scheduled Castes. The defeat of Peshwa army was considered to be a victory against caste-based discrimination and oppression. It was one of the last battles of the Third Anglo-Maratha War (1817-18), which ended the Peshwa domination. Babasaheb Ambedkar’s visit to the site on 1st January, 1927, revitalised the memory of the battle for the Dalit community, making it a rallying point and an assertion of pride. The Victory Pillar Memorial: It was erected by the British in Perne village in the district for the soldiers killed in the Koregaon Bhima battle. -
History of Modern Maharashtra (1818-1920)
1 1 MAHARASHTRA ON – THE EVE OF BRITISH CONQUEST UNIT STRUCTURE 1.0 Objectives 1.1 Introduction 1.2 Political conditions before the British conquest 1.3 Economic Conditions in Maharashtra before the British Conquest. 1.4 Social Conditions before the British Conquest. 1.5 Summary 1.6 Questions 1.0 OBJECTIVES : 1 To understand Political conditions before the British Conquest. 2 To know armed resistance to the British occupation. 3 To evaluate Economic conditions before British Conquest. 4 To analyse Social conditions before the British Conquest. 5 To examine Cultural conditions before the British Conquest. 1.1 INTRODUCTION : With the discovery of the Sea-routes in the 15th Century the Europeans discovered Sea route to reach the east. The Portuguese, Dutch, French and the English came to India to promote trade and commerce. The English who established the East-India Co. in 1600, gradually consolidated their hold in different parts of India. They had very capable men like Sir. Thomas Roe, Colonel Close, General Smith, Elphinstone, Grant Duff etc . The English shrewdly exploited the disunity among the Indian rulers. They were very diplomatic in their approach. Due to their far sighted policies, the English were able to expand and consolidate their rule in Maharashtra. 2 The Company’s government had trapped most of the Maratha rulers in Subsidiary Alliances and fought three important wars with Marathas over a period of 43 years (1775 -1818). 1.2 POLITICAL CONDITIONS BEFORE THE BRITISH CONQUEST : The Company’s Directors sent Lord Wellesley as the Governor- General of the Company’s territories in India, in 1798. -
The Caste Question: Dalits and the Politics of Modern India
chapter 1 Caste Radicalism and the Making of a New Political Subject In colonial India, print capitalism facilitated the rise of multiple, dis- tinctive vernacular publics. Typically associated with urbanization and middle-class formation, this new public sphere was given material form through the consumption and circulation of print media, and character- ized by vigorous debate over social ideology and religio-cultural prac- tices. Studies examining the roots of nationalist mobilization have argued that these colonial publics politicized daily life even as they hardened cleavages along fault lines of gender, caste, and religious identity.1 In west- ern India, the Marathi-language public sphere enabled an innovative, rad- ical form of caste critique whose greatest initial success was in rural areas, where it created novel alliances between peasant protest and anticaste thought.2 The Marathi non-Brahmin public sphere was distinguished by a cri- tique of caste hegemony and the ritual and temporal power of the Brah- min. In the latter part of the nineteenth century, Jotirao Phule’s writings against Brahminism utilized forms of speech and rhetorical styles asso- ciated with the rustic language of peasants but infused them with demands for human rights and social equality that bore the influence of noncon- formist Christianity to produce a unique discourse of caste radicalism.3 Phule’s political activities, like those of the Satyashodak Samaj (Truth Seeking Society) he established in 1873, showed keen awareness of trans- formations wrought by colonial modernity, not least of which was the “new” Brahmin, a product of the colonial bureaucracy. Like his anticaste, 39 40 Emancipation non-Brahmin compatriots in the Tamil country, Phule asserted that per- manent war between Brahmin and non-Brahmin defined the historical process. -
Dr. Bhimrao Ramji Ambedkar Was Born in a Mahar Family at Mhow in Maharashtra on 14Th
CHAPTER - II AMBEDKAR: A VICTIM OF UNTOUCHABILITY Dr. Bhimrao Ramji Ambedkar was born in a Mahar family at Mhow in Maharashtra on 14th April, 1891. His father Ramji Maloji Sankpal was a military Subedar and was a Kabirpanthi supporter and his mother Bhimbai was a house wife. This family was located a remote village, Ambad, in the old Taluka Dapoli of Ratnagiri District. Due to job constraint, the father of Ambedkar was compelled to move from one military camp to another camp. Ambedkar was the fourteenth child of his parents. Although his family was respected by the neighbors, but Ambedkar very often had been the victim of the joke Chavadave Ratna made by his neighbors suggesting that he was born from beat of others. In the year of 1905 when Ambedkar was 14, he married nine years old Ramabai. She was from poor and illiterate Mahar family. However, in the year of 1935 Ramabai was died. That is why Ambedkar married a second time to Dr. Sharada Kabir (Later named Savita) in the year of 1948. She was from a Saraswat Brahmin family of Bombay. Ambedkar had completed to get his early education from Satara. He completed Matriculate from the Elphinstone High School, Bombay in 1908 and graduated from the Elphinstone College in 1912. After that he went to the U.S.A. in 1913, on a Baroda State Scholarship and joined the Columbia University from where he took his M.A. in Economic in1915 and Ph.D. in 1916. After completed his masters he went to England and joined the London School of Economics and Political Science and also the Gray’s Inn. -
Introduction
Introduction very sixth human being in the world today is an Indian, and Eevery sixth Indian is an erstwhile untouchable, a Dalit. Today there are 165 million Dalits (equal to more than half the population of the United States) and they continue to suffer under India’s 3,500-year-old caste system, which remains a stigma on humanityy. However, Dalits are awakening. We are struggling against caste dis- crimination, illiteracy, and poverty; our weapons are education, self-empowerment, and democracyy. Hindus believe that God created the caste system. The sacred Rig-Veda, the earliest literary source in India, dating back to around 1000 b.c., describes how human stratification came about: a cosmic giant, Purusha, sacrificed parts of his body to create mankind. His mouth became the Brahmin, the priestly class; his arms the Kshatriya, the warriors and landowners; his thighs were made into Vaishya, the merchants; and from his feet were born Shudra, the servants. This fourfold division of society is called the Four Varnas (Chaturvarna). The untouchables have no place in the Chaturvarna, and are placed even below the lowest Shudra Varna. Ancient Hindu law books such as Manu Smruti and Gautama Dharma Shastra did not allow Shudras and Dalits to possess any wealth other than “dogs and donkeys.” The doors of education were closed to them. This is what the law books prescribe for untouchables who dare approach the sacred texts: 1 NARENDRA JADHAV If he listens intentionally to the Vedas, his ears shall be filled with lead. If he recites them, his tongue shall be cut out. -
Cokhāmelā, the Modern Dalit Movement, and the Dalit Christian Theology
College of Saint Benedict and Saint John's University DigitalCommons@CSB/SJU School of Theology and Seminary Faculty Publications School of Theology and Seminary 2017 “I am the Mahar of your Mahars:” Cokhāmelā, the Modern Dalit Movement, and the Dalit Christian Theology Chris Conway College of Saint Benedict and Saint John's University, [email protected] Follow this and additional works at: https://digitalcommons.csbsju.edu/sot_pubs Part of the Christianity Commons, Comparative Methodologies and Theories Commons, Hindu Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Conway, Christopher. “‘I am the Mahar of your Mahars:’ Cokhāmelā, the Modern Dalit Movement, and the Dalit Christian Theology”. The Apollonian 4: 1-2 (March-June 2017): 5-26. © 2017 The Apollonian The Apollonian A Journal of Interdisciplinary Studies Open-access | Peer-reviewed Vol 4, Issues 1&2 (March-June 2017) Submission details and instructions for authors: http://theapollonian.in/index.php/submission- guidelines/ SPECIAL ISSUE | INTER-FAITH DIALOGUE IN INDIA: THEOLOGICAL REVISIONING “I am the Mahar of your Mahars:” Cokhāmelā, the Modern Dalit Movement, and the Dalit Christian Theology Christopher Conway To cite this article: Conway, Christopher. “‘I am the Mahar of your Mahars:’ Cokhāmelā, the Modern Dalit Movement, and the Dalit Christian Theology”. The Apollonian 4: 1-2 (March-June 2017): 5-26. PLEASE SCROLL DOWN FOR ARTICLE This article may be used for research, teaching and private study purposes. Any substantial or systematic reproduction, re-distribution, re-selling, loan or sub-licensing, systematic supply or distribution in any form to anyone is expressly prohibited. The publisher does not give any warranty express or implied or make any representation that the contents will be complete or accurate or up to date. -
Memory, Myth and Memorial
www.thehindu.com 2018-01-06 Memory, myth and memorial The late Kannada writer U.R. Ananthamurthy once told me a story. His PhD guide and he were discussing an Ingmar Bergman film. Ananthamurthy said when the West needs to access the past, it seems to enter a historical archive. In India we just walk across town because an Indian always lives in simultaneous time periods whereby Copernicus and Einstein share a neighbourhood. One wishes URA had written a story around this idea because he seemed to suggest that India does not need science fiction given what we do to history. One also wishes URA was here to watch the recent battle between Mahars, a Dalit caste, and Marathas. The linearity of history does not quite capture the subtlety of storytelling. It all began with a pillar, a little war memorial commemorating what history books antiseptically called the third Anglo-Maratha war. The British had established it in Bhima-Koregaon village to commemorate the British East India Company soldiers who fell in the battle of January 1, 1818. Along with a few British soldiers, many Mahar soldiers also died. The event can be read Rashomon-like in many ways. But Indians do what Akira Kurosawa did in a more surrealistic way. For the Marathas and for our history textbooks, the narrative was a battle between imperialism and nationalism. But the Mahars read this narrative differently. The history inscribed in textbooks did not take their memories seriously. The Mahars recollect how during the reign of Baji Rao II, they had offered their services as soldiers. -
(SCHEDULED CASTES) ORDER, 1950 CO 19 in Exercise of The
1 THE CONSTITUTION (SCHEDULED CASTES) ORDER, 1950 C.O. 19 In exercise of the powers conferred by clause (1) of article 341 of the Constitution of India, the President, after consultation with the Governors and Rajpramukhs of the States concerned, is pleased to make the following Order, namely:— 1. This Order may be called the Constitution (Scheduled Castes) Order, 1950. 2. Subject to the provisions of this Order, the castes, races or tribes or parts of, or groups within, castes or tribes specified in 2 [PartsI to 3 [XXV]] of the Schedule to this Order shall, in relation to the States to which those Parts respectively relate, be deemed to be Scheduled Castes so far as regards member thereof resident in the localities specified in relation to them in those Parts of that Schedule. 4 [3. Notwithstanding anything contained in paragraph 2, no person who professes a religion different from the Hindu 5 [, the Sikh or the Buddhist] religion shall be deemed to be a member of a Scheduled Caste.] 6 [4. Any reference in this Order to a State or to a district or other territorial division thereof shall be construed as a reference to the State, district or other territorial division as constituted on the 1st day of May, 1976.] 1. Published with the Ministry of Law Notification No. 4. Subs. by Act 63 of 1956, s. 3 and First Sch., for S.R.O. 385, dated the 10th August, 1950, Gazette paragraph 3. of India, Extraordinary, 1950, Part II, Section 3, 5. Subs. by Act 15 of 1990, s. -
Celebrating the Battle of Koregaon: Contested Histories and the (De)Colonial Dalit Subject
CELEBRATING THE BATTLE OF KOREGAON: CONTESTED HISTORIES AND THE (DE)COLONIAL DALIT SUBJECT THE SOAS JOURNAL OF POSTGRADUATE RESEARCH Author: Jonathan Galton Department/Centre: Department of Anthropology and Sociology Publication: The SOAS Journal of Postgraduate Research, Volume 11 (2017-18), Pages 63-84 Decolonisation in Praxis ISSN: 2517-6226 Stable URL: http://eprints.soas.ac.uk/26312/ Key words: Dalit – Koregaon – Ambedkar – Mahar – alternative history – Aryan invasion Licence: Published under the Creative Commons Attribution Non- Commercial (CC-BY-NC) 4.0 International Licence J. Galton / The SOAS Journal of Postgraduate Research, Volume 11 (2017-18), Pages 63-84 CELEBRATING THE BATTLE OF KOREGAON: CONTESTED HISTORIES AND THE (DE)COLONIAL DALIT SUBJECT Jonathan Galton [email protected] Department of Anthropology and Sociology ABSTRACT Colonialism, and hence decolonisation, is usually associated with European expansion overseas. This paper is premised on the possibility of an internal colonisation within India, a country famously colonised by Britain. My argument is rooted in ethnographic fieldwork conducted in Mumbai among a community of Mahars, a Dalit (formerly “untouchable”) caste that converted to Buddhism en masse in 1956. As a cornerstone of its self-respect, this community embraces an “alternative history” in which its members cast themselves as the original inhabitants of an ancient Buddhist India, subjugated through the imposition of caste Hinduism by Aryan invaders from an unclearly-defined West. Another strand of this history is the 1818 Battle of Koregaon, in which a Mahar battalion, fighting on behalf of the British, defeated the forces of the local high-caste Hindu rulers. Through an annual commemoration, Dalits frame these rulers as oppressors, while portraying the British as liberators. -
History of Modern Maharashtra
1 F.Y.B.A. History Paper - I History of the Modern Maharashtra (1848-1960) SYLLABUS Module I... Maharashtra on the Eve of 1848 a) Historical Background of Maharashtra b) Historical Background of Mumbai Module II... Emergence and growth of Mumbai as a Port City a) Cotton and Opium Trade b) Modes of Transportation Module III…Trends in Reform Movements a) Prarthana Samaj and Satyashodhak Samaj b) Indian Social Conference and Efforts Towards Emancipation of Women Module IV…Origin and Growth of National Movement in Maharashtra a) Foundation of Indian National Congress and its growth till 1919 b) Revolutionary Nationalism and Gandhian Era Module V… Mumbai - the Financial Capital a) Textile Mills, Stock Market and Banking b) Labour Movements Module VI… Rise of New Forces a) Dr. B.R. Ambedkar and Dalit Movement b) Tribal Uprisings and Peasants Movements Module VII… Integration and Reorganization a) Hydrabad Mukti Sangram b) Sanyukta Maharashtra Movement Module VIII …Education and Culture a) Progress in Education and Press b) Development in Theatre and Cinema, Architectural development in Mumbai 2 1 MAHARASHTRA ON THE EVE OF 1848 Unit Structure: 1.0 Objectives 1.1 Introduction 1.2 Historical Background of Maharashtra 1.3 Social and Economic conditions of Maharashtra 1.4 Historical Background of Mumbai 1.5 Conclusion 1.6 Questions 1.0 OBJECTIVES After the study of this unit the student will be able to • Understand the origin of Maharashtra. • Explain the opinions of various historians about the origin of Maharashtra. • Grasp the historical background of Maharashtra upto 1848. • Comprehend historical background of Mumbai. • Perceive the development of Mumbai under various rulers. -
Dr. Babasaheb Ambedkar Writings & Speeches Vol. 1
’ Babasaheb Dr. B.R. Ambedkar (14th April 1891 - 6th December 1956) An ideal society should be mobile, should be full of channels for conveying a change taking place in one part to other parts. In an ideal society there should be many interests consciously communicated and shared. There should be varied and free points of contact with other modes of association. In other words there should be social endosmosis. This is fraternity, which is only another name for democracy. Democracy is not merely a form of Government. It is primarily a mode of associated living, of conjoint communicated experience. It is essentially an attitude of respect and reverence towards fellowmen. - Dr. B. R. Ambedkar in ‘Annihilation of Caste’ DR. BABASAHEB AMBEDKAR WRITINGS AND SPEECHES VOL. 1 Compiled by Vasant Moon Dr. Babasaheb Ambedkar : Writings and Speeches Vol. 1 First Edition by Education Department, Govt. of Maharashtra : 14 April, 1979 Re-printed by Dr. Ambedkar Foundation : January, 2014 ISBN (Set) : 978-93-5109-064-9 Courtesy : Monogram used on the Cover page is taken from Babasaheb Dr. Ambedkar’s Letterhead. © Secretary Education Department Government of Maharashtra Price : One Set of 1 to 17 Volumes (20 Books) : Rs. 3000/- Publisher: Dr. Ambedkar Foundation Ministry of Social Justice & Empowerment, Govt. of India 15, Janpath, New Delhi - 110 001 Phone : 011-23357625, 23320571, 23320589 Fax : 011-23320582 Website : www.ambedkarfoundation.nic.in The Education Department Government of Maharashtra, Bombay-400032 for Dr. Babasaheb Ambedkar Source Material Publication Committee Printer M/s. Tan Prints India Pvt. Ltd., N. H. 10, Village-Rohad, Distt. Jhajjar, Haryana Minister for Social Justice and Empowerment & Chairperson, Dr. -
{PDF EPUB} the Era of Baji Rao by Uday S. Kulkarni the Era of Bajirao
Read Ebook {PDF EPUB} The Era of Baji rao by Uday S. Kulkarni The Era of Bajirao. Uday S Kulkarni is trained as a Surgeon. After serving in the Armed Forces, he retired in the rank of Surgeon Commander and practiced as a surgeon in Pune. He then obtained a post graduate Bachelors in Communication and Journalism from Pune University with Distinction. He returned to his love for History in 2010 when he wrote a full length non-fiction account of the third battle of Panipat titled ‘Solstice at Panipat- 14 January 1761’. In 2013, he discovered long lost documents taken to England by Charles W. Malet and John Briggs in the eighteenth or nineteenth centuries. These documents yielded a complete bakhar of Panipat amongst other papers. It was published along with a translation in 2014 with the help of the late Ninad Bedekar. His first book on ‘Panipat’ was also translated into Marathi in 2015 by Vijay Bapaye. He began working on the book on Baji rao Peshwa in June 2015 and was able to put out the print edition by the end of 2016. Dr Kulkarni is now working on an illustrated book on James Wales, an artist who was in India in the 1790s and wrote, sketched and painted people and places during his sojourn here. Dr Kulkarni stays in Pune with his family and continues the practice of surgery while sparing his free time to the study of History. He is involved in citizens movements for the conservation of hills and open spaces in the city of Pune.