The social reform movement of 19th century Maharashtra was a mixed result of indigenous traditions and Western education. The impact of Western education was evident on the educated people of Bombay and Pune. The mass movement was carried by other leaders inspired by traditions of saints like Dnyaneshwar, Eknath, Chakradhar, Tukaram, etc., and kings like Shivaji.
In 19th century Maharashtra, reformists tried to examine critically their social system and religious beliefs and gave priority to social reform as against political freedom. In their reform efforts, they had to contend with stiff opposition from the conservatives. Foremost among the reformists were Acharya Balshastri Jambhekar (1810–1846), who condemned the evil customs of sati and female infanticide, Gopal Hari Deshmukh (1823–1892) who, through his shatpatre (a bunch of letters numbering 100 - exact no. is 108) attacked orthodox Brahmans opposing social and religious reforms and Jotirao Govindrao Phule (1827–1890) who revolted against the unjust caste system, and upheld the cause of untouchables and education of women of lower castes.
Ramakrishna Gopal Bhandarkar (1837–1925) and Justice Ranade (1842–1901) were the pioneers of Prarthana Samaj, an organisation for general, social and religious reform. Gopal Ganesh Agarkar (1856–1895) gave priority to social reform. Dhondo Keshav Karve (1858–1962) devoted his life to the cause of women's education. Behramji Malbari (1853–1912), a Parsi of Bombay, started Seva Sadan for the care of women of all castes.
Pandita Ramabai (1858–1922) founded the Sharada Sadan in 1890 to help upper-class widows. Mahatma Jyotirao Phule established Satyashodhak Samaj, Vitthal Ramji Shinde (1873–1944), fought for the eradication of untouchability through his Depressed Classes Mission. Chhatrapati Shahu Maharaj of Kolhapur (1874–1922) also plunged into this movement and defied the caste system, championed the cause of the untouchables and promoted education in his state. Karmaveer Bhaurao Patil (1887–1959), the architect of the Rayat Shikshan Sanstha, followed in the footprints of Phule, Shinde and Shahu Maharaj.
Maharashtra will always remain proud of Dr. Bhimrao Ramji Ambedkar (1891–1956), the chief architect of the Indian Constitution and the creator of a social and political awareness among the Scheduled Castes of India.
The social reform measures brought about a renaissance and social-awakening in Maharashtra. The efforts of DK Karve to improve women's education, of Bhaurao Patil, Dr Babasaheb Ambedkar, Dr. Panjabrao Deshmukh and Dr. Abasaheb Gopalrao Khedkar who championed the downtrodden people, as well as those of Tarabai Modak in Vidarbha and Anutai Wagh in the Adivasi areas, have set an example for other states. Services rendered to victims of leprosy by Dr Shivaji Patwardhan and Baba Amte are unparalleled. Vijay Merchant fought relentlessly for facilities for the physically handicapped. Vinoba Bhave, the spiritual heir of Gandhi, sacrificed his life for sarvodaya. DK Karve started the Samata Sangh and he also started the monthly Manavisamata Sangh. DK Karve started a university in 1916 at Pune for women.In 1920 his university got a windfall in the form of 15 lakhs rupees as a donation by Sir Vitthaldas Thackersey and the name of the university was to kept on his mother's name i.e. SMT.Nathibai Damodar Thackersey which is popularly known as (S.N.D.T.University)
Thus, the works of the saint-poets, social reformers and social constructive workers have made Maharashtra a progressive state.
Famous quotes containing the words social, reform and/or movement:
“The protection of a ten-year-old girl from her father’s advances is a necessary condition of social order, but the protection of the father from temptation is a necessary condition of his continued social adjustment. The protections that are built up in the child against desire for the parent become the essential counterpart to the attitudes in the parent that protect the child.”
—Margaret Mead (1901–1978)
“No advance in wealth, no softening of manners, no reform or revolution has ever brought human equality a millimetre nearer.”
—George Orwell (1903–1950)
“What had really caused the women’s movement was the additional years of human life. At the turn of the century women’s life expectancy was forty-six; now it was nearly eighty. Our groping sense that we couldn’t live all those years in terms of motherhood alone was “the problem that had no name.” Realizing that it was not some freakish personal fault but our common problem as women had enabled us to take the first steps to change our lives.”
—Betty Friedan (20th century)