Mahar

In islamic era the Mahar served as soldiers in various armies of the Deccan Sultanates , Bahmani Sultanate, and the Mughals.[12]

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.[13][14][15][16]

The Mahar served in various armies over several centuries. The Maratha king Shivaji recruited a number of them into his army in the 17th century.[17] They served as guards in hill forts and as soldiers.[18]The Mahar along with the Koli and Marathas defended the fort of Purandar from Dilirkhan's Moghul army in 1665.[19] Later during Peshwa rule Shidnak mahar saved the life of his commander Parshurambhau Patwardhan during the Battle of Kharda in 1895.[6]

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 defilation of the ground due their spit, as well as restrictions due to defilation by their shadow and footprints.[20]

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.[8]

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.[21] They created a receptive body of urban workers who were ready to join a political movement for higher status and equality.[22]

Bhima Koregaon Victory Pillar

During the colonial period, large numbers of Mahars 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[23]

The Mahar began their service to the East India company around 1750. They made quarter to fifth of British Bombay Army. Mahar's conduct as soldier was praised by many British officers. Mahar was vital component of British Marine Battalion. In the 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 British decided to change their military recruitment policy "Peel" commission was formed to decide the policies. One report to the Commission “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 Brahman castes.[25]

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.[4][26] 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.[4] The attempt at a challenge had been spearheaded by Gopal Baba Walangkar, himself a Mahar and former soldier, but he found that Mahar military pensioners were unwilling to sign because they feared that they might lose their pensions. However, there were few Mahars left in the Army by the beginning of World War I [27]

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.[28][29]

In 1873, Jyotirao Phule, the founder of Satyashodhak Samaj—which aimed to abolish religious slavery from the influence of Brahaminical scriptures—organised Mahars. Mahars were not allowed to enter Hindu temples and were considered unclean. Even their entry into the shrines of Hindu gods was restricted.[30] Their first conference was held in Mumbai in 1903.[31][32]

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 caste Hindu society of the day. He also gave them all the human rights and equality that others enjoy.[33][34]

According to Eleanor Zelliot, Dalit literature originated in Marathi-speaking areas of Maharashtra. She credits 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.[39] The Mahar writer Namdeo Dhasal (who founded Dalit Panther) was significant in the Dalit movement.[40] Other notable Mahar authors writing in Marathi include Shantabai Kamble, Raja Dhale, Daya Pawar, and Narendra Jadhav.[41]

Before their buddist conversion,the important Hindu deities of Mahar were Shiva, Khandoba, Vithoba and the varkari saints, Chokhamela, and Dnyaneshwar. Family deities of Mahars are typically Shiva, Maridevi, Bhumidevi and Bhavani.The Nag or king cobra was particularly revered by the community.[42]

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.[43] There were also some Mahar converts to Christianity in other areas of Ahmednagar district around the early 20th century.[44]

The Christian conversion movement became overshadowed by the emergence of B. R. Ambedkar's Buddhist equivalent.[45] When he converted to Buddhism at Nagpur in 1956, many Mahars were among those of his followers who chose to do the same.[46] As Buddhists, they gave up their traditional Hindu occupations and sought to redefine their social status. Ambedkar died about two months after this mass conversion.[47] At the same spot, after his cremation, more Mahars were converted to Buddhism.[48] Now, this community is the third most populous in Mumbai.[2]

Some Buddhist leaders among the population prefer that the term Mahar no longer be applied to these converts.[49] Buddhism appealed to the sense of equality for the Mahars;[50] 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".[51]

In a 1996 book, authors De and Shastree claimed that it has been difficult for the Neo-buddhists to totally give 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.[52]