fbpx
Wikipedia

Mahar

April 22, 2023

For other uses, see Mahar (disambiguation).
Not to be confused with Mahar (tribe), Mahaar, or Mahar (Uttarakhand).

Mahar, meaning "original inhabitants of Maharashtra" (in various languages),[9] is an Indian caste found largely in the state of Maharashtra and neighbouring areas.[10] Most of the Mahar community followed B. R. Ambedkar in converting to Buddhism in the middle of the 20th century.[11][12] As of 2017 the Mahar caste was designated as a Scheduled Caste in 16 Indian states.

Mahar
"A Mahar woman", a watercolour by M. V. Dhurandhar, 1928
Total population
30 million[citation needed]
Regions with significant populations
Maharashtra8,006,060
Madhyapradesh819,416
Chhatisgarh245,220
Karnataka66,068
West Bengal34,793[a][8]
Gujarat28,417
Odisha21,304
Andhrapradesh (including Telangana)12,872
Goa8,536
Rajasthan1,980
Assam1,822
Dadra and Nagar Haveli224
Daman and Diu110
Languages
Marathi, Konkani, Varhadi dialect, Ahirani, Hindi, Chhattisgarhi, English
Religion
Hinduism

History

Historically Mahar had the role of defending village borders from outsiders, invading tribes and protecting villagers from criminals and thieves. They were also responsible for maintaining "law and order" throughout the villages in the capacity of administrators[13][better source needed] From the time of early Islamic rule, villages in Maharashtra were part of the Baluta system. In that system, different castes were assigned different roles, each with its own tasks and rights. In the Baluta system, apart from many traditional duties, the Mahar were assigned work of removing dead cows from the village. The community also started eating flesh of cows that had died naturally, and the eating of beef formed the basis for the caste being treated as untouchables.[14] The Mahar community defends consumption of beef by saying the famines were the reason they started eating the beef.[15] However, they were socio-economically well above most other untouchable groups because their traditional role had been important in the village administrative system, had necessitated that they had at least a rudimentary education, and frequently brought them into contact with upper-caste Hindus.[16]

The Mahars are considered original inhabitants of Maharashtra. The community is also known as "Kathiwale" (Men with sticks), Bumiputera (Sons of the Soil), and Mirasi (Landlords). The "Kathiwale" name represents their former duty as Administrators. They lived in village land they once ruled to the east, but in separate settlements. Historically Mahar were Landlords or Vatandar, and over a period of time they turned into Balutedar, whose duties in the Baluta system included those of village watchmen, trackers of thieves, messengers, wall menders, adjudicators of boundary disputes, and suppliers of coarse cloth to the village. In return for these services, the village granted them a watan, or rights to small piece of land to do their own cultivation. The watan also included a share of village produce.[17] They also worked at times as agricultural labourers.[18][19]

Islamic Era

Under Islamic rule, Mahar served as soldiers in various armies of the Deccan Sultanates, Bahmani Sultanate, and the Mughals.[18]

In 14th century, Mahar Bhakti saint Chokhamela, and many of his family members such as Karmamela, Banka, Nirmala, and Soyarabai became popular for their religious poetry called abhang.[20][21][22][23]

Maratha era

Mahar served in various armies over several centuries. The Maratha king Shivaji Maharaj recruited a number of them into his army in the 17th century due to their loyalty and bravery.[24] They served as guards in hill forts and as soldiers.[25] The Mahar along with the Koli and Marathas defended the fort of Purandar from Dilirkhan's Moghul army in 1665.[26] Later during Peshwa rule Shidnak mahar saved the life of his commander Parshurambhau Patwardhan during the Battle of Kharda in 1795.[14]

The Mahar were subjected to degradation during the rule of the Peshwas, who treated them as untouchables. Anthropologist Traude Pillai-Vetschera at the University of Vienna states that during the Peshwa rule in the capital city Poona they were subjected to extreme restrictions such as wearing an earthen pot to prevent defilement of the ground due their spit, as well as restrictions due to defilement by their shadow and footprints.[27]

British India

 
A Mahar Man winding thread from The Tribes and Castes of the Central Provinces of India (1916)

Under British rule, the Mahars became aware of the scope for social and political advancement. Their traditional role had been low-status but important in the village system.[16]

In the mid-20th century, the Mahar gave up their traditional jobs to a large extent in rural Maharashtra, and took employment in the urban mills, docks, construction sites and railways.[28] They created a receptive body of urban workers who were ready to join a political movement for higher status and equality.[29][vague]

Military role under the British

 
Bhima Koregaon Victory Pillar

During the colonial period, large numbers of Mahars and dhors were recruited for military duties by the East India Company and the British Raj. The Battle of Koregaon (1 January 1818) is commemorated by an obelisk known as the Koregaon pillar—which was erected at the site of the battle—and by a medal issued in 1851. The pillar featured on the Mahar Regiment crest until the Independence of India; it is inscribed with the names of 22 Mahars killed at the battle. The victory pillar serves as focal point of Mahar heroism.[30]

The Mahar began their service to the East India company around 1750. 20-25% of the British Bombay Army was Mahar. Their conduct as soldiers was praised by many British officers. Mahars were a vital component of the British Marine Battalion. In the East India Company Army they participated in various wars including Second Anglo-Maratha War, Third Anglo-Maratha War, Second Anglo-Sikh War and Second Afghan War.[24]

After the 1857 mutiny, the British decided to change their military recruitment policy One report "emphasized that we cannot practically ignore it (the caste system), so long as the natives socially maintain it". This led to the discrimination against the Mahars, other low-caste and some unreliable Brahmin castes.[24]

Mahar recruitment reached its nadir in the early 1890s (sources differ as to exact year) when British in favour of "martial races," specially north-western communities halted recruitment of Mahars.[12][31] The Mahar community attempted to confront this block with a petition circulated among the Mahar, Chamar, and Mang former soldiers—all Marathi-speaking lower castes—but the movement was unable to organise and submit their petition.[12] The attempt at a challenge had been spearheaded by Gopal Baba Walangkar, himself a Mahar, dhor and former soldier, but he found that Mahar military pensioners were unwilling to sign because they feared that they might lose their pensions. Thus, by the beginning of World War I, there were few Mahars left in the Army.[32]

A Mahar regiment was created during World War I but only for a few years and because of British desperation for additional troops. In 1941, the Mahar Regiment proper was created.[33][34]

Mahatma Jyotirao Phule

In 1873, Jyotirao Phule, the founder of Satyashodhak Samaj—which aimed to abolish religious slavery—organised Mahars. At that time, Mahars were not allowed to enter Hindu temples and were considered unclean. Even their entry into the shrines of Hindu gods was restricted.[35] Their first conference was held in Mumbai in 1903.[36][37]

Shahu of Kolhapur

Shahu, the ruler of the princely state of Kolhapur, abolished Mahar watan in 1918 and freed the Mahars in his territory from the slavery imposed by the society of the day. He also gave them all the human rights and equality that others enjoy.[38][39]

Demographics

In 1969, the Mahars constituted about 70% of the total Scheduled Caste population and also represented about 9% of population of the state of Maharashtra.[40] Mahar is numerically the largest Scheduled Caste in Maharashtra, according to the 2001 Census of India.[41] As of 2017, the Mahar community was designated as a Scheduled Caste (SC) in 16 Indian states, being: Andhra Pradesh, Arunachal Pradesh Assam, Chhattisgarh, Dadra and Nagar Haveli, Daman and Diu, Goa, Gujarat, Karnataka, Madhya Pradesh, Maharashtra, Rajasthan, Telangana, West Bengal and Haryana.[9]

Culture and Social stratification

Historically Mahar had "12 and half" endogamous subcastes, major subcastes include Somavanshi, Ladvanshi (derived from "Lata Pradesh" current Gujarat), Andhavanshi, Tilvanshi, Bawane (Bhavani Mahar),Gondvanshi, Suryavanshi, Kadvanshi and Kosare etc. These subcaste names are not totemistic. Some of the subcaste names represent the territory they controlled or occupied and other subcaste names represent the acts their founders did. The Somavanshi Mahar trace their descent (bloodline) from Mahabharata's Pandava. The Somavanshi Mahar claim to have taken part in Mahabharata war and subsequently settled in Maharashtra. Before converting to Buddhism these subcastes would not marry and eat with one another.[42]

The Mahars of the Deccan speak a non-standard version of Marathi. When a Mahar meets a man of his own caste a he says Namastu, and when he meets anyone other than a Mahar he says Johar, said to be from the Sanskrit Yoddhar (Warrior). The Mahars belonging to different regions can't intermarry unless there is some family connection can be traced between them. The Mahars are divided into number of exogamous groups or clans or kuls. There are enough evidences found to conclude that each of the exogamous group historically owned and worshipped Devak or Totem and it is brought into prominence at the time of marriage ceremony. Members of families with a common Devak cannot intermarry.

Clan System of Mahar
Clan Totem
Bagad Umbar (Ficus glomerata)
Bhagat Cobra
Gaekwad Crab, sunflower, Kohala (Cucurbita Pivi)
Jadhav Palm (Borassus Flabellzjerz, Pankanis (Typha Angustata), Tortoise(Kasav)
Kadam Kadamba (Anthocephalus Cadumba).
Mohite Umbar (Ficus Glomerata)
More Peacock
Satpal Cobra
Shevale Nagvel (Pieper Betle)
Sonkamble Champa (Mesua Ferrea).
Suryavanshi Sunflower
Talvatke Copper
Tambe Umbar (Ficus Glomerata).
Zankare Mango, Umbar, Zambul.

In most of the cases Devak became obsolete and it is replaced with composite Devak called Panchpalvi composed of the leaves, of five trees.[43]
Few examples of Panchpalvi are,

  • Khandesh
    • Arkathi
    • Borkathi
    • Jambul
    • Mango
    • Ruchkin
  • Poona
    • Mango
    • Pipal
    • Rui
    • Shami
    • Umbar

Dalit literature

According to Eleanor Zelliot, Dalit literature originated in Marathi-speaking areas of Maharashtra. She credits Dr. Babasaheb Ambedkar, a Mahar himself, for inspiring many Dalit writers. Baburao Bagul (1930–2008), Shankarrao Kharat, and Bandhu Madhav were early Marathi writers from the Mahar community.[44] The Mahar writer Namdeo Dhasal (who founded Dalit Panther) was significant in the Dalit movement.[45] Other notable Mahar authors writing in Marathi include Shantabai Kamble, Urmila Pawar, Raja Dhale, Daya Pawar, and Narendra Jadhav.[46]

Religion

Hinduism

Before their conversion to Buddhism, the important deities of Mahar were Shiva, Khandoba, Vithoba and the varkari saints, Chokhamela, and Dnyaneshwar. Family deities of Mahars are typically Shiva, Maridevi, Bhumidevi, Navanathas and Bhavani. The Nag or king cobra was particularly revered by the community.[47]

Christianity

Main article: Christianity in Maharashtra

In the late 19th century, Otto Weishaupt's attempts to evangelise in the Sangamner area of Ahmadnagar district met with little success with communities such as the Brahmins, Muslims and Bhils, but his efforts to promote Christianity did appeal to the Mahars there.[48] There were also some Mahar converts to Christianity in other areas of Ahmednagar district around the early 20th century.[49]

Buddhism

Main article: Marathi Buddhists

The Christian conversion movement became overshadowed by the emergence of B. R. Ambedkar's Buddhist equivalent.[50] When he converted to Buddhism at Nagpur in 1956, many Mahars were among those of his followers who chose to do the same.[51] As Buddhists, they gave up their traditional Hindu occupations and sought to redefine their social status.[citation needed] Ambedkar died about two months after this mass conversion.[52] At the same spot, after his cremation, more Mahars were converted to Buddhism.[53] Now, this community is the third most populous in Mumbai.[10]

Some Buddhist leaders among the population prefer that the term Mahar no longer be applied to these converts.[54] Buddhism appealed to the sense of equality for the Mahars;[55] an intellectual of Mahar origin said, "I have accepted Buddhist doctrine. I am Buddhist now. I am not Mahar now, not untouchable nor even Hindu. I have become a human being".[56]

In a 1996 book, authors De and Shastree claimed that it has been difficult for the Neo-buddhists to totally abandon the rituals, practices, and festivals of their old Hindu religion. Although one of the early buddhist convert, V R Ranpise had written a book in Marathi called Boudha Samskar Path in 1962 as a guide to his fellow converts, very few had read the book.[57]

Footnotes

  1. ^ The Mahar population in West Bengal, specifically in Jhargram, West Medinipur and Bankura district might be erroneous entry in 2011 and its four previous decadal census by a section of Pastoral society, As their Historical population was 590, N/A, 1666, 6017, 4206, 6760, 12221, 17706, 23630, 28419 in 1911, 1921, 1931, 1941,[1] 1951,[2] 1961,[3] 1971,[4] 1981,[5] 1991,[6] 2001.[7] However the actual Mahar population were came to West Bengal from various part of Maharashtra during early 20th century to work in railway workshop and colonies. Nowadays their population thinly scattered all over the state, but mostly in municipal areas. They possess Budhism except a section of Mahar in Malda district, who are Hindu by religion. By social structure they are divided into exogamous division by their surname, such as Hogragorhe, Meshram, Madaom and Shendey. The marriage rituals are performed with the help of Budhist priest (vikkhuk), the birth pollution is observed till six days but don't conduct naming ceremony and ten day mourning are observed after cremation.[5]

References

  1. ^ Dutch, R. A. (1942). CENSUS OF INDIA, 1941 (Bengal) (PDF). Vol. IV. Caste tables - Apendix. p. 5.
  2. ^ ESTIMATED POPULATION BY CASTES, 1951 (PDF). 4.West Bengal. Ministry of Home Affairs, GoI. 1954. p. 4.{{cite book}}: CS1 maint: others (link)
  3. ^ Gupta, J. Datta (1953). CENSUS OF INDIA 1961 (West Bengal & Sikkim) (PDF). Vol. XVI. Tables on Scheduled Castes. p. 54.
  4. ^ Ghosh, Bhaskar. CENSUS OF INDIA –1971, SERIES-22 (WEST BENGAL) (PDF). PART II-C (i) SOCIAL AND CULTURAL TABLES (Tables C-VII and C-VIII). Director of census operation, West Bengal. p. 147.
  5. ^ a b Singh, K. S. (1993). The Scheduled Castes. Anthropological Survey of India. pp. 839–841. ISBN 978-0-19-563254-5.
  6. ^ Banthia, R. K. (2000). CENSUS' OF INDIA 1991, SERIES-26, WEST BENGAL PART-VIII(I) (PDF). Vol. 1. SPECIAL TABLES ON SCHEDULED CASTES. Director of Census Operations, West Bengal. p. 12.
  7. ^ "SC-14: Scheduled caste population by religious community, West Bengal - 2001". censusindia.gov.in (xls). Retrieved 9 April 2023.
  8. ^ "A-10: Individual scheduled caste primary census abstract (PCA) data – West Bengal". censusindia.gov.in. Retrieved 17 February 2023.
  9. ^ a b . MSJE, Government of India. 26 October 2017. Archived from the original on 13 March 2022. Retrieved 1 February 2018.
  10. ^ a b Fred Clothey (2007). Religion in India: A Historical Introduction. Psychology Press. p. 213. ISBN 978-0-415-94023-8.
  11. ^ Jaffrelot, Christophe (2005). "The 'Solution' of Conversion". Dr Ambedkar and Untouchability: Analysing and Fighting Caste. Orient Blackswan Publisher. pp. 119–131. ISBN 8178241560.
  12. ^ a b c Zelliot, Eleanor (1978). "Religion and Legitimation in the Mahar Movement". In Smith, Bardwell L. (ed.). Religion and the Legitimation of Power in South Asia. Leiden: Brill. pp. 88–90. ISBN 9004056742.
  13. ^ "Why the Mahar Soldier Was the First Freedom Seeker in 1818".
  14. ^ a b Rāmacandra Kshīrasāgara (1994). Dalit Movement in India and Its Leaders, 1857-1956. M.D. Publications Pvt. Ltd. p. 33. ISBN 978-81-85880-43-3.
  15. ^ Ardythe Basham (2008). Untouchable Soldiers: The Maharas and the Mazhbis. Gautam Book Center. p. 12. ISBN 978-81-87733-43-0.
  16. ^ a b Gupta, Dipankar (May 1979). "Understanding the Marathwada Riots: A Repudiation of Eclectic Marxism". Social Scientist. 7 (10): 3–22. doi:10.2307/3516774. JSTOR 3516774.
  17. ^ Kulkarni, A. R. (2000). "The Mahar Watan: A Historical Perspective". In Kosambi, Meera (ed.). Intersections: Socio-Cultural Trends in Maharashtra. London: Sangam. pp. 121–140. ISBN 978-0863118241. Retrieved 13 December 2016.
  18. ^ a b Mendelsohn, Oliver; Vicziany, Marika (1998). The untouchables : subordination, poverty and the state in modern India. Cambridge [u.a.]: Cambridge University Press. p. 91. ISBN 0521553628.
  19. ^ Zelliott, Eleanor (2015). "Ambedkar's Life and his Navayana Buddhism". In Jacobsen, Knut A. (ed.). Routledge Handbook of Contemporary India. Routledge. pp. 362–363. ISBN 978-0415738651. Retrieved 25 October 2016.
  20. ^ King, Anna S.; Brockington, J. L. (2005). The Intimate Other: Love Divine in Indic Religions. Orient Blackswan. pp. 5–. ISBN 978-81-250-2801-7.
  21. ^ Stewart-Wallace, editorial advisers Swami Ghananda, Sir John (1979). Women saints, east & west. Hollywood, Calif.: Vedanta. p. 61. ISBN 0874810361.
  22. ^ Aktor, Mikael; Deliège, Robert, eds. (2008). From Stigma to Assertion : Untouchability, Identity & Politics in Early & Modern India. Copenhagen: Museum Tusculanum Press. p. 86. ISBN 978-8763507752.
  23. ^ Eleanor Zelliot (2000). Meera Kosambi (ed.). Intersections: Socio-cultural Trends in Maharashtra. Orient Blackswan. pp. 187–188. ISBN 978-81-250-1878-0.
  24. ^ a b c White, Richard B. (1994). "The Mahar Movement's Military Component" (PDF). SAGAR: South Asia Graduate Research Journal. 1 (1): 39–60.
  25. ^ Shinoda, Takashi, ed. (2002). The other Gujarat. Mumbai: Popular Prakashan. p. 4. ISBN 8171548741.
  26. ^ Kantak, M. R. (1978). "THE POLITICAL ROLE OF DIFFERENT HINDU CASTES AND COMMUNITIES IN MAHARASHTRA IN THE FOUNDATION OF SHIVAJI'S SWARAJYA". Bulletin of the Deccan College Research Institute. 38 (1/4): 40–56. JSTOR 42931051.
  27. ^ Christophe Jaffrelot (2006). Dr Ambedkar and Untouchability: Analysing and Fighting Caste. Permanent Black. pp. 21–. ISBN 978-81-7824-156-2.
  28. ^ Gandhi, Raj S. (Spring–Summer 1980). "From Caste to Class in Indian Society". Humboldt Journal of Social Relations. 7 (2): 1–14. JSTOR 23261720.
  29. ^ Zelliot, Eleanor (1978). "Religion and Legitimation in the Mahar Movement". In Smith, Bardwell L. (ed.). Religion and the Legitimation of Power in South Asia. Leiden: Brill. pp. 90–92. ISBN 9004056742.
  30. ^ Kumbhojkar, Shraddha (2012). "Contesting Power, Contesting Memories - The History of the Koregaon Memorial". The Economic and Political Weekly. EPW. Retrieved 11 June 2013.
  31. ^ Kamble, N. D. (1983). Deprived castes and their struggle for equality. Ashish Publisher House. pp. 129–132.
  32. ^ Teltumbde, Anand (2016). Dalits: Past, present and future. Routledge. p. 53. ISBN 978-1-31552-643-0.
  33. ^ Mahars Turn Sixty. Mod.nic.in (1 October 1941). Retrieved on 2012-03-28.
  34. ^ Basham, Ardythe (2008). Untouchable Soldiers: The Maharas and the Mazhbis. Gautam Book Center. p. 12. ISBN 978-81-87733-43-0.
  35. ^ Galanter, Marc (1966). Smith, D. E. (ed.). (PDF). Princeton University Press. p. 283. Archived from the original (PDF) on 2 April 2015.
  36. ^ Aktor, Mikael; Deliège, Robert (2008). From Stigma to Assertion : Untouchability, Identity & Politics in Early & Modern India. Copenhagen: Museum Tusculanum Press. p. 103. ISBN 978-8763507752.
  37. ^ Keer, Dhananjay (1997). Mahatma Jotirao Phooley : father of the Indian social revolution (New ed.). Bombay: Popular Prakashan. pp. 126–127. ISBN 817154066X.
  38. ^ Kosambi, Meera (2000). Intersections: Socio-cultural Trends in Maharashtra. Orient Blackswan. ISBN 9788125018780.
  39. ^ Kulkarni, A. R. (2000). "The Mahar Watan: A Historical Perspective". In Kosambi, Meera (ed.). Intersections: Socio-Cultural Trends in Maharashtra. London: Sangam. pp. 121–140. ISBN 978-0863118241. Retrieved 13 December 2016.
  40. ^ Junghare, Indira Y. (1988). "Dr. Ambedkar: The Hero of the Mahars, Ex-Untouchables of India". Asian Folklore Studies. 47 (1): 93–121. doi:10.2307/1178254. JSTOR 178254.
  41. ^ (PDF). 14 November 2012. Archived from the original (PDF) on 14 November 2012.
  42. ^ https://gazetteers.maharashtra.gov.in/cultural.maharashtra.gov.in/english/gazetteer/land_and_people/L%20&%20P%20pdf/Chapter%20II/2%20Major%20Castes%20and%20Tribes.pdf[bare URL PDF]
  43. ^ http://lsi.gov.in:8081/jspui/bitstream/123456789/2806/1/41944_1961_ETH.pdf[bare URL PDF]
  44. ^ Zelliot, Eleanor (2007). "Dalit Literature, Language and Identity". In Kachru, Braj B.; Kachru, Yamuna; Sridhar, S. N. (eds.). Language in South Asia, Part 9. Cambridge: Cambridge University Press. pp. 450–454. ISBN 978-0-52178-141-1.
  45. ^ . The Hindu. 23 January 2003. Archived from the original on 2 July 2003.
  46. ^ Jadhav, Narendra (2005). Untouchables : my family's triumphant escape from India's caste system. Berkeley, Calif.: University of California Press. pp. 53–54. ISBN 978-0520252639. Retrieved 4 January 2017.
  47. ^ DeShastree 1996, p. 73.
  48. ^ Shelke, Christopher (2008). God the Creator : universality of inculturality. Roma: Pontificia università gregoriana. pp. 166–167. ISBN 978-8878391284.
  49. ^ Rege, Sharmila (2006). Writing caste, writing gender: reading Dalit women's testimonios. New Delhi: Zubaan. p. 139. ISBN 8189013017.
  50. ^ Stackhouse, Max L.; Pachuau, Lalsangkima, eds. (2007). News of boundless riches : interrogating, comparing, and reconstructing mission in a global era. Delhi: ISPCK. pp. 230–232. ISBN 978-8184580136.
  51. ^ Pritchett, Frances. "In the 1950s" (PHP). Retrieved 2 August 2006.
  52. ^ Gautam, C. "Life of Babasaheb Ambedkar". Ambedkar Memorial Trust, London. Retrieved 14 June 2013.
  53. ^ Kantowsky, Detlef (2003). Buddhists in India today:descriptions, pictures, and documents. Manohar Publishers & Distributors.
  54. ^ . Indian Express. 1 December 2007. Archived from the original on 3 January 2008. Retrieved 28 March 2012.
  55. ^ Pandey, Gyanendra (6–12 May 2006). "The Time of the Dalit Conversion". Economic and Political Weekly. 41 (18): 1779+1781–1788. JSTOR 4418177.
  56. ^ Jaffrelot, Christophe (2005). The 'solution' of conversion': Dr Ambedkar and Untouchability: Analysing and Fighting Caste. Orient Blackswan. p. 138. ISBN 978-8-17824-156-2.
  57. ^ Ranjit Kumar De; Uttara Shastree (1996). Religious Converts in India: Socio-political Study of Neo-Buddhists. Mittal Publications. pp. 65–86. ISBN 978-81-7099-629-3.

Further reading

  • Constable, Philip (May 2001). "The Marginalization of a Dalit Martial Race in Late Nineteenth- and Early Twentieth-Century Western India". The Journal of Asian Studies. 60 (2): 439–478. doi:10.2307/2659700. JSTOR 2659700. PMID 18268829. S2CID 40219522.

April 22, 2023
mahar, other, uses, disambiguation, confused, with, tribe, mahaar, uttarakhand, meaning, original, inhabitants, ashtra, various, languages, indian, caste, found, largely, state, ashtra, neighbouring, areas, most, community, followed, ambedkar, converting, budd. For other uses see Mahar disambiguation Not to be confused with Mahar tribe Mahaar or Mahar Uttarakhand Mahar meaning original inhabitants of Maharashtra in various languages 9 is an Indian caste found largely in the state of Maharashtra and neighbouring areas 10 Most of the Mahar community followed B R Ambedkar in converting to Buddhism in the middle of the 20th century 11 12 As of 2017 the Mahar caste was designated as a Scheduled Caste in 16 Indian states Mahar A Mahar woman a watercolour by M V Dhurandhar 1928Total population30 million citation needed Regions with significant populationsMaharashtra8 006 060Madhyapradesh819 416Chhatisgarh245 220Karnataka66 068West Bengal34 793 a 8 Gujarat28 417Odisha21 304Andhrapradesh including Telangana 12 872Goa8 536Rajasthan1 980Assam1 822Dadra and Nagar Haveli224Daman and Diu110LanguagesMarathi Konkani Varhadi dialect Ahirani Hindi Chhattisgarhi EnglishReligionHinduism Contents 1 History 1 1 Islamic Era 1 2 Maratha era 1 3 British India 1 3 1 Military role under the British 1 3 2 Mahatma Jyotirao Phule 1 3 3 Shahu of Kolhapur 2 Demographics 3 Culture and Social stratification 3 1 Dalit literature 4 Religion 4 1 Hinduism 4 2 Christianity 4 3 Buddhism 5 Footnotes 6 References 7 Further readingHistory EditHistorically Mahar had the role of defending village borders from outsiders invading tribes and protecting villagers from criminals and thieves They were also responsible for maintaining law and order throughout the villages in the capacity of administrators 13 better source needed From the time of early Islamic rule villages in Maharashtra were part of the Baluta system In that system different castes were assigned different roles each with its own tasks and rights In the Baluta system apart from many traditional duties the Mahar were assigned work of removing dead cows from the village The community also started eating flesh of cows that had died naturally and the eating of beef formed the basis for the caste being treated as untouchables 14 The Mahar community defends consumption of beef by saying the famines were the reason they started eating the beef 15 However they were socio economically well above most other untouchable groups because their traditional role had been important in the village administrative system had necessitated that they had at least a rudimentary education and frequently brought them into contact with upper caste Hindus 16 The Mahars are considered original inhabitants of Maharashtra The community is also known as Kathiwale Men with sticks Bumiputera Sons of the Soil and Mirasi Landlords The Kathiwale name represents their former duty as Administrators They lived in village land they once ruled to the east but in separate settlements Historically Mahar were Landlords or Vatandar and over a period of time they turned into Balutedar whose duties in the Baluta system included those of village watchmen trackers of thieves messengers wall menders adjudicators of boundary disputes and suppliers of coarse cloth to the village In return for these services the village granted them a watan or rights to small piece of land to do their own cultivation The watan also included a share of village produce 17 They also worked at times as agricultural labourers 18 19 Islamic Era Edit Under Islamic rule Mahar served as soldiers in various armies of the Deccan Sultanates Bahmani Sultanate and the Mughals 18 In 14th century Mahar Bhakti saint Chokhamela and many of his family members such as Karmamela Banka Nirmala and Soyarabai became popular for their religious poetry called abhang 20 21 22 23 Maratha era Edit Mahar served in various armies over several centuries The Maratha king Shivaji Maharaj recruited a number of them into his army in the 17th century due to their loyalty and bravery 24 They served as guards in hill forts and as soldiers 25 The Mahar along with the Koli and Marathas defended the fort of Purandar from Dilirkhan s Moghul army in 1665 26 Later during Peshwa rule Shidnak mahar saved the life of his commander Parshurambhau Patwardhan during the Battle of Kharda in 1795 14 The Mahar were subjected to degradation during the rule of the Peshwas who treated them as untouchables Anthropologist Traude Pillai Vetschera at the University of Vienna states that during the Peshwa rule in the capital city Poona they were subjected to extreme restrictions such as wearing an earthen pot to prevent defilement of the ground due their spit as well as restrictions due to defilement by their shadow and footprints 27 British India Edit A Mahar Man winding thread from The Tribes and Castes of the Central Provinces of India 1916 Under British rule the Mahars became aware of the scope for social and political advancement Their traditional role had been low status but important in the village system 16 In the mid 20th century the Mahar gave up their traditional jobs to a large extent in rural Maharashtra and took employment in the urban mills docks construction sites and railways 28 They created a receptive body of urban workers who were ready to join a political movement for higher status and equality 29 vague Military role under the British Edit Bhima Koregaon Victory Pillar During the colonial period large numbers of Mahars and dhors were recruited for military duties by the East India Company and the British Raj The Battle of Koregaon 1 January 1818 is commemorated by an obelisk known as the Koregaon pillar which was erected at the site of the battle and by a medal issued in 1851 The pillar featured on the Mahar Regiment crest until the Independence of India it is inscribed with the names of 22 Mahars killed at the battle The victory pillar serves as focal point of Mahar heroism 30 The Mahar began their service to the East India company around 1750 20 25 of the British Bombay Army was Mahar Their conduct as soldiers was praised by many British officers Mahars were a vital component of the British Marine Battalion In the East India Company Army they participated in various wars including Second Anglo Maratha War Third Anglo Maratha War Second Anglo Sikh War and Second Afghan War 24 After the 1857 mutiny the British decided to change their military recruitment policy One report emphasized that we cannot practically ignore it the caste system so long as the natives socially maintain it This led to the discrimination against the Mahars other low caste and some unreliable Brahmin castes 24 Mahar recruitment reached its nadir in the early 1890s sources differ as to exact year when British in favour of martial races specially north western communities halted recruitment of Mahars 12 31 The Mahar community attempted to confront this block with a petition circulated among the Mahar Chamar and Mang former soldiers all Marathi speaking lower castes but the movement was unable to organise and submit their petition 12 The attempt at a challenge had been spearheaded by Gopal Baba Walangkar himself a Mahar dhor and former soldier but he found that Mahar military pensioners were unwilling to sign because they feared that they might lose their pensions Thus by the beginning of World War I there were few Mahars left in the Army 32 A Mahar regiment was created during World War I but only for a few years and because of British desperation for additional troops In 1941 the Mahar Regiment proper was created 33 34 Mahatma Jyotirao Phule Edit In 1873 Jyotirao Phule the founder of Satyashodhak Samaj which aimed to abolish religious slavery organised Mahars At that time Mahars were not allowed to enter Hindu temples and were considered unclean Even their entry into the shrines of Hindu gods was restricted 35 Their first conference was held in Mumbai in 1903 36 37 Shahu of Kolhapur Edit Shahu the ruler of the princely state of Kolhapur abolished Mahar watan in 1918 and freed the Mahars in his territory from the slavery imposed by the society of the day He also gave them all the human rights and equality that others enjoy 38 39 Demographics EditIn 1969 the Mahars constituted about 70 of the total Scheduled Caste population and also represented about 9 of population of the state of Maharashtra 40 Mahar is numerically the largest Scheduled Caste in Maharashtra according to the 2001 Census of India 41 As of 2017 update the Mahar community was designated as a Scheduled Caste SC in 16 Indian states being Andhra Pradesh Arunachal Pradesh Assam Chhattisgarh Dadra and Nagar Haveli Daman and Diu Goa Gujarat Karnataka Madhya Pradesh Maharashtra Rajasthan Telangana West Bengal and Haryana 9 Culture and Social stratification EditThis section needs additional citations for verification Please help improve this article by adding citations to reliable sources in this section Unsourced material may be challenged and removed January 2021 Learn how and when to remove this template message Historically Mahar had 12 and half endogamous subcastes major subcastes include Somavanshi Ladvanshi derived from Lata Pradesh current Gujarat Andhavanshi Tilvanshi Bawane Bhavani Mahar Gondvanshi Suryavanshi Kadvanshi and Kosare etc These subcaste names are not totemistic Some of the subcaste names represent the territory they controlled or occupied and other subcaste names represent the acts their founders did The Somavanshi Mahar trace their descent bloodline from Mahabharata s Pandava The Somavanshi Mahar claim to have taken part in Mahabharata war and subsequently settled in Maharashtra Before converting to Buddhism these subcastes would not marry and eat with one another 42 The Mahars of the Deccan speak a non standard version of Marathi When a Mahar meets a man of his own caste a he says Namastu and when he meets anyone other than a Mahar he says Johar said to be from the Sanskrit Yoddhar Warrior The Mahars belonging to different regions can t intermarry unless there is some family connection can be traced between them The Mahars are divided into number of exogamous groups or clans or kuls There are enough evidences found to conclude that each of the exogamous group historically owned and worshipped Devak or Totem and it is brought into prominence at the time of marriage ceremony Members of families with a common Devak cannot intermarry Clan System of Mahar Clan TotemBagad Umbar Ficus glomerata Bhagat CobraGaekwad Crab sunflower Kohala Cucurbita Pivi Jadhav Palm Borassus Flabellzjerz Pankanis Typha Angustata Tortoise Kasav Kadam Kadamba Anthocephalus Cadumba Mohite Umbar Ficus Glomerata More PeacockSatpal CobraShevale Nagvel Pieper Betle Sonkamble Champa Mesua Ferrea Suryavanshi SunflowerTalvatke CopperTambe Umbar Ficus Glomerata Zankare Mango Umbar Zambul In most of the cases Devak became obsolete and it is replaced with composite Devak called Panchpalvi composed of the leaves of five trees 43 Few examples of Panchpalvi are Khandesh Arkathi Borkathi Jambul Mango Ruchkin Poona Mango Pipal Rui Shami UmbarDalit literature Edit According to Eleanor Zelliot Dalit literature originated in Marathi speaking areas of Maharashtra She credits Dr Babasaheb Ambedkar a Mahar himself for inspiring many Dalit writers Baburao Bagul 1930 2008 Shankarrao Kharat and Bandhu Madhav were early Marathi writers from the Mahar community 44 The Mahar writer Namdeo Dhasal who founded Dalit Panther was significant in the Dalit movement 45 Other notable Mahar authors writing in Marathi include Shantabai Kamble Urmila Pawar Raja Dhale Daya Pawar and Narendra Jadhav 46 Religion EditHinduism Edit Before their conversion to Buddhism the important deities of Mahar were Shiva Khandoba Vithoba and the varkari saints Chokhamela and Dnyaneshwar Family deities of Mahars are typically Shiva Maridevi Bhumidevi Navanathas and Bhavani The Nag or king cobra was particularly revered by the community 47 Christianity Edit Main article Christianity in Maharashtra In the late 19th century Otto Weishaupt s attempts to evangelise in the Sangamner area of Ahmadnagar district met with little success with communities such as the Brahmins Muslims and Bhils but his efforts to promote Christianity did appeal to the Mahars there 48 There were also some Mahar converts to Christianity in other areas of Ahmednagar district around the early 20th century 49 Buddhism Edit Main article Marathi Buddhists The Christian conversion movement became overshadowed by the emergence of B R Ambedkar s Buddhist equivalent 50 When he converted to Buddhism at Nagpur in 1956 many Mahars were among those of his followers who chose to do the same 51 As Buddhists they gave up their traditional Hindu occupations and sought to redefine their social status citation needed Ambedkar died about two months after this mass conversion 52 At the same spot after his cremation more Mahars were converted to Buddhism 53 Now this community is the third most populous in Mumbai 10 Some Buddhist leaders among the population prefer that the term Mahar no longer be applied to these converts 54 Buddhism appealed to the sense of equality for the Mahars 55 an intellectual of Mahar origin said I have accepted Buddhist doctrine I am Buddhist now I am not Mahar now not untouchable nor even Hindu I have become a human being 56 In a 1996 book authors De and Shastree claimed that it has been difficult for the Neo buddhists to totally abandon the rituals practices and festivals of their old Hindu religion Although one of the early buddhist convert V R Ranpise had written a book in Marathi called Boudha Samskar Path in 1962 as a guide to his fellow converts very few had read the book 57 Footnotes Edit The Mahar population in West Bengal specifically in Jhargram West Medinipur and Bankura district might be erroneous entry in 2011 and its four previous decadal census by a section of Pastoral society As their Historical population was 590 N A 1666 6017 4206 6760 12221 17706 23630 28419 in 1911 1921 1931 1941 1 1951 2 1961 3 1971 4 1981 5 1991 6 2001 7 However the actual Mahar population were came to West Bengal from various part of Maharashtra during early 20th century to work in railway workshop and colonies Nowadays their population thinly scattered all over the state but mostly in municipal areas They possess Budhism except a section of Mahar in Malda district who are Hindu by religion By social structure they are divided into exogamous division by their surname such as Hogragorhe Meshram Madaom and Shendey The marriage rituals are performed with the help of Budhist priest vikkhuk the birth pollution is observed till six days but don t conduct naming ceremony and ten day mourning are observed after cremation 5 References Edit Dutch R A 1942 CENSUS OF INDIA 1941 Bengal PDF Vol IV Caste tables Apendix p 5 ESTIMATED POPULATION BY CASTES 1951 PDF 4 West Bengal Ministry of Home Affairs GoI 1954 p 4 a href Template Cite book html title Template Cite book cite book a CS1 maint others link Gupta J Datta 1953 CENSUS OF INDIA 1961 West Bengal amp Sikkim PDF Vol XVI Tables on Scheduled Castes p 54 Ghosh Bhaskar CENSUS OF INDIA 1971 SERIES 22 WEST BENGAL PDF PART II C i SOCIAL AND CULTURAL TABLES Tables C VII and C VIII Director of census operation West Bengal p 147 a b Singh K S 1993 The Scheduled Castes Anthropological Survey of India pp 839 841 ISBN 978 0 19 563254 5 Banthia R K 2000 CENSUS OF INDIA 1991 SERIES 26 WEST BENGAL PART VIII I PDF Vol 1 SPECIAL TABLES ON SCHEDULED CASTES Director of Census Operations West Bengal p 12 SC 14 Scheduled caste population by religious community West Bengal 2001 censusindia gov in xls Retrieved 9 April 2023 A 10 Individual scheduled caste primary census abstract PCA data West Bengal censusindia gov in Retrieved 17 February 2023 a b State wise list of Scheduled Castes updated up to 26 10 2017 MSJE Government of India 26 October 2017 Archived from the original on 13 March 2022 Retrieved 1 February 2018 a b Fred Clothey 2007 Religion in India A Historical Introduction Psychology Press p 213 ISBN 978 0 415 94023 8 Jaffrelot Christophe 2005 The Solution of Conversion Dr Ambedkar and Untouchability Analysing and Fighting Caste Orient Blackswan Publisher pp 119 131 ISBN 8178241560 a b c Zelliot Eleanor 1978 Religion and Legitimation in the Mahar Movement In Smith Bardwell L ed Religion and the Legitimation of Power in South Asia Leiden Brill pp 88 90 ISBN 9004056742 Why the Mahar Soldier Was the First Freedom Seeker in 1818 a b Ramacandra Kshirasagara 1994 Dalit Movement in India and Its Leaders 1857 1956 M D Publications Pvt Ltd p 33 ISBN 978 81 85880 43 3 Ardythe Basham 2008 Untouchable Soldiers The Maharas and the Mazhbis Gautam Book Center p 12 ISBN 978 81 87733 43 0 a b Gupta Dipankar May 1979 Understanding the Marathwada Riots A Repudiation of Eclectic Marxism Social Scientist 7 10 3 22 doi 10 2307 3516774 JSTOR 3516774 Kulkarni A R 2000 The Mahar Watan A Historical Perspective In Kosambi Meera ed Intersections Socio Cultural Trends in Maharashtra London Sangam pp 121 140 ISBN 978 0863118241 Retrieved 13 December 2016 a b Mendelsohn Oliver Vicziany Marika 1998 The untouchables subordination poverty and the state in modern India Cambridge u a Cambridge University Press p 91 ISBN 0521553628 Zelliott Eleanor 2015 Ambedkar s Life and his Navayana Buddhism In Jacobsen Knut A ed Routledge Handbook of Contemporary India Routledge pp 362 363 ISBN 978 0415738651 Retrieved 25 October 2016 King Anna S Brockington J L 2005 The Intimate Other Love Divine in Indic Religions Orient Blackswan pp 5 ISBN 978 81 250 2801 7 Stewart Wallace editorial advisers Swami Ghananda Sir John 1979 Women saints east amp west Hollywood Calif Vedanta p 61 ISBN 0874810361 Aktor Mikael Deliege Robert eds 2008 From Stigma to Assertion Untouchability Identity amp Politics in Early amp Modern India Copenhagen Museum Tusculanum Press p 86 ISBN 978 8763507752 Eleanor Zelliot 2000 Meera Kosambi ed Intersections Socio cultural Trends in Maharashtra Orient Blackswan pp 187 188 ISBN 978 81 250 1878 0 a b c White Richard B 1994 The Mahar Movement s Military Component PDF SAGAR South Asia Graduate Research Journal 1 1 39 60 Shinoda Takashi ed 2002 The other Gujarat Mumbai Popular Prakashan p 4 ISBN 8171548741 Kantak M R 1978 THE POLITICAL ROLE OF DIFFERENT HINDU CASTES AND COMMUNITIES IN MAHARASHTRA IN THE FOUNDATION OF SHIVAJI S SWARAJYA Bulletin of the Deccan College Research Institute 38 1 4 40 56 JSTOR 42931051 Christophe Jaffrelot 2006 Dr Ambedkar and Untouchability Analysing and Fighting Caste Permanent Black pp 21 ISBN 978 81 7824 156 2 Gandhi Raj S Spring Summer 1980 From Caste to Class in Indian Society Humboldt Journal of Social Relations 7 2 1 14 JSTOR 23261720 Zelliot Eleanor 1978 Religion and Legitimation in the Mahar Movement In Smith Bardwell L ed Religion and the Legitimation of Power in South Asia Leiden Brill pp 90 92 ISBN 9004056742 Kumbhojkar Shraddha 2012 Contesting Power Contesting Memories The History of the Koregaon Memorial The Economic and Political Weekly EPW Retrieved 11 June 2013 Kamble N D 1983 Deprived castes and their struggle for equality Ashish Publisher House pp 129 132 Teltumbde Anand 2016 Dalits Past present and future Routledge p 53 ISBN 978 1 31552 643 0 Mahars Turn Sixty Mod nic in 1 October 1941 Retrieved on 2012 03 28 Basham Ardythe 2008 Untouchable Soldiers The Maharas and the Mazhbis Gautam Book Center p 12 ISBN 978 81 87733 43 0 Galanter Marc 1966 Smith D E ed South Asian politics and religion PDF Princeton University Press p 283 Archived from the original PDF on 2 April 2015 Aktor Mikael Deliege Robert 2008 From Stigma to Assertion Untouchability Identity amp Politics in Early amp Modern India Copenhagen Museum Tusculanum Press p 103 ISBN 978 8763507752 Keer Dhananjay 1997 Mahatma Jotirao Phooley father of the Indian social revolution New ed Bombay Popular Prakashan pp 126 127 ISBN 817154066X Kosambi Meera 2000 Intersections Socio cultural Trends in Maharashtra Orient Blackswan ISBN 9788125018780 Kulkarni A R 2000 The Mahar Watan A Historical Perspective In Kosambi Meera ed Intersections Socio Cultural Trends in Maharashtra London Sangam pp 121 140 ISBN 978 0863118241 Retrieved 13 December 2016 Junghare Indira Y 1988 Dr Ambedkar The Hero of the Mahars Ex Untouchables of India Asian Folklore Studies 47 1 93 121 doi 10 2307 1178254 JSTOR 178254 Maharashtra Data Highlights The Scheduled Castes PDF 14 November 2012 Archived from the original PDF on 14 November 2012 https gazetteers maharashtra gov in cultural maharashtra gov in english gazetteer land and people L 20 amp 20P 20pdf Chapter 20II 2 20Major 20Castes 20and 20Tribes pdf bare URL PDF http lsi gov in 8081 jspui bitstream 123456789 2806 1 41944 1961 ETH pdf bare URL PDF Zelliot Eleanor 2007 Dalit Literature Language and Identity In Kachru Braj B Kachru Yamuna Sridhar S N eds Language in South Asia Part 9 Cambridge Cambridge University Press pp 450 454 ISBN 978 0 52178 141 1 Of art identity and politics The Hindu 23 January 2003 Archived from the original on 2 July 2003 Jadhav Narendra 2005 Untouchables my family s triumphant escape from India s caste system Berkeley Calif University of California Press pp 53 54 ISBN 978 0520252639 Retrieved 4 January 2017 DeShastree 1996 p 73 sfn error no target CITEREFDeShastree1996 help Shelke Christopher 2008 God the Creator universality of inculturality Roma Pontificia universita gregoriana pp 166 167 ISBN 978 8878391284 Rege Sharmila 2006 Writing caste writing gender reading Dalit women s testimonios New Delhi Zubaan p 139 ISBN 8189013017 Stackhouse Max L Pachuau Lalsangkima eds 2007 News of boundless riches interrogating comparing and reconstructing mission in a global era Delhi ISPCK pp 230 232 ISBN 978 8184580136 Pritchett Frances In the 1950s PHP Retrieved 2 August 2006 Gautam C Life of Babasaheb Ambedkar Ambedkar Memorial Trust London Retrieved 14 June 2013 Kantowsky Detlef 2003 Buddhists in India today descriptions pictures and documents Manohar Publishers amp Distributors Maya under fire from Dalit leaders in Maharashtra Indian Express 1 December 2007 Archived from the original on 3 January 2008 Retrieved 28 March 2012 Pandey Gyanendra 6 12 May 2006 The Time of the Dalit Conversion Economic and Political Weekly 41 18 1779 1781 1788 JSTOR 4418177 Jaffrelot Christophe 2005 The solution of conversion Dr Ambedkar and Untouchability Analysing and Fighting Caste Orient Blackswan p 138 ISBN 978 8 17824 156 2 Ranjit Kumar De Uttara Shastree 1996 Religious Converts in India Socio political Study of Neo Buddhists Mittal Publications pp 65 86 ISBN 978 81 7099 629 3 Further reading EditConstable Philip May 2001 The Marginalization of a Dalit Martial Race in Late Nineteenth and Early Twentieth Century Western India The Journal of Asian Studies 60 2 439 478 doi 10 2307 2659700 JSTOR 2659700 PMID 18268829 S2CID 40219522 Retrieved from https en wikipedia org w index php title Mahar amp oldid 1150208704, wikipedia, wiki, book, books, library,

article

, read, download, free, free download, mp3, video, mp4, 3gp, jpg, jpeg, gif, png, picture, music, song, movie, book, game, games.