Growth of non brahmin movement and party

Malage V D

In this Research paper an attempt has been made to review Non- Brahmin party, its role in framing its policies particularly in council politics and attempts and made were to revitalize the party from time to time. The term Non- Brahmins includes all those castes that were denied due status and various human rights in the then existing social hierarchy also that deprived of the fruits of progress. It included in its fold the Lingayats, Marathas, and all other Non-Bahmin classes. No doubt, Non-Brahmin political role in Bombay Presidency was rather a slow process as compared to that of Justice Party in Madras Presidency.

The Non-Brahmin manifesto was published in 1916, which mainly posed the question of overwhelming majority of Brahmins in all spheres of Political, Social, Economic and Religious life of of the community. It proves with necessary statistics that the Brahmins with a negligible fraction of population in the Madras presidency was far ahead of other communities in the field of Education, Government services, Legislative Councils and Municipal and other Services that enjoyed highest in the society, tied down with old established traditions other communities were struggling to emerge in the society in spite of numerous obstacles in their path.

The manifesto posed important question? why a small class which show a larger percentage of English-knowing men should be allowed to absorb all the governmental appointments great and small high and low; though some of the Non-Brahmin community had produced men of distinguished attainments and unquestioned eminence. The manisto defined the attitude of important Non-Brahmin communities towards “Indian Home rule Movement.”

It also suggested some important measures to be adopted to equalize all the communities on a level. It remarked that future Indian constitution should be broadened and deepened so that representatives of every Class, Caste and Community should be given fiscal freedom and legislative autonomy affecting domestic policy and economic position of India. At the end of
manifesto appealed to the leaders of the the Non-Brahmin commuities to create strong public opinion regarding the existing pathetic conditions to provide educational facilities,

sponsor a well conducted news paper as their bulletin and contribute in the “National building on the ground of self-respect and perfect equality.” 1 The Non-Brahmin movement was not communal in its attitude.

In this respect, V.R. Kothari wrote. ‘‘The aim of the movement was the socio- educational uplift of the Non–Brahmins and the downtrodden. But our opponents used to accuse us as haters of Brahmins.’’2 In Many societies there are differences like rich and poor, Knowledgeble and ignorant. The differences like Brahmin, Ksahtriya, Vaisya, and Sudra are there in Hindu religion. But such birth based social divisions are very rarely found in the societies of the world in Christianity, Budhism,Cristianity and Muslim religions also. Since these differences and divisions are the same and similar in all religions, one may think that division like Brahmin and Non Brahmin cannot be found elsewhere.

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