ASPECT-I-IMPORTANT CIVIL REBELLIONS

1. Sanyasi Uprising (Bengal, 1763-1820s)-The Hindu Naga and Girl armed Sanyasis
once formed part of the armies of the Nawabs of Awadh and Bengal and also of the
Maratha and Rajput chiefs These Sanyasis rose in rebellion after the great famine
of 1770 in Bengal, which plunged the province into acute chaos and misery. The
immediate cause of the rebellion was the restrictions imposed upon pilgrims
visiting holy places. The Sanyasis raided English factories and collected
contributions from the towns, leading to a series of conflicts between the large
bands of Sanyasis and British forces. After nearly hall-a-century long strile, the
Sanyasi uprising ended in the second quarter of the 19th century.
2. Ramosi Uprising (1822-1825-26)-The Ramosis, who served in the lower rank of
the Maratha army and police, revolted in Satara in 1822 under the leadership of
Chifur Singh in protest against heavy assessment of land revenue and very harsh
methods of its collection. The Ramosis plundered the region around Satara and
attacked the forts. In 1825-26, they again rose in rebellion under the banner of
Umaji on account of acute famine and scarcity in Pune. For three years they
ravaged the Deccan. Finally the British Government pacified them not only by
condoning their crimes but by ollering them land grants and recruiting them in the
Hill Police,
3. Gadkari Uprising (1844)-The Gadkaris, who were hereditary servants of the
Marathas attached to their forts, rose in rebellion in Kolhapur in 1844 on account
of arbitrary methods of land revenue collection and their dismissal from, service
and placing of their lands under the supervision of mamlatdars. The British could
suppress the uprising only after much bloodshed and financial loss.
4. Sawantwadi Revolt (1844)-The revoll in Sawantwadi was led by the Phand Sawant
a Maratha Sardar, who with the help of other Sardars and Deasis, among whom
Anna Sahib was prominent - captured some fods. When the British troops drove
out these rebels from the forts, they escaped to Goa, leading to great turmoil in the
region. A number of Sawantwadi rebels were tried for treason and sentenced to
various terms of imprisonment. Ultimately, after the imposition of martial law and
meeting out brutal punishment to the rebels, order could be restored in
Sawantwadi region.
5. Revolt of Velu Thampi (1808-09) - In 1808-09, Velu Thampi, the Dewan of
Travancore (Kerala), rose in rebellion against the British attempts to remove him
from the Dewanship and the heavy burden imposed on the State through the
Subsidiary Alliance Systent. In the ensuing skirmishies Velu Thampi was injured
and died in the forest.
6. Revolt of Kittur Chennamma (1824-29)-During 1824-29, there was a serious
uprising at Kittur (in present Karnataka state), when the British after the death of
the local chief in 1824, refused to recognise the adopted heir to the Gaddi of Kittur
and took over the administration. Thereupon, Chennamma, the widow of the
deceased chiel, assisted by Rayappa, rose in rebellion. The Kittur rebels killed the
Collector of Dharwar and declared independence of Kittur. The British used
repression to crush this revolt. Rayappa was captured and executed by the British
and Chennamma died in Dharwar prison.
7. Ganjam Rebellion (1835)- In 1835, Dhananjaya Bhanja, the zamindar of Gumsur
in Ganjam district, raised a serious rebellion.
8. Satara Revolt (1840-41) In 1840-41 there was a great deal of disturbance against
the deposition and banishment of Raja Pratap Singh of Satara. This discontent
surfaced in the form of Dhar Rao's Bunds (rebellion). Dhar Rao of Karad, who was
the first to organise the rebellion had a number of skirmishes with the British
forces till 1840.
9. Bundela Rebellion (1842) - In 1842, the Bundela landlords in Sagar (M.P.) broke
into rebellion, killed police officers and plundered several towns.
10. Paik Rebellion (1904-06)- In 1904-06 the Raja of Khurda in Orissa organised a
rebellion with the help of his Paiks (a warrior class enjoying rent-free lands). During
the later phase of this rebellion led by Jagabandhu, the Paiks, after defeating the
British forces, occupied Purin in 1817.

ASPECT- II- IMPORTANT TRIBAL REVOLTS

Khond Uprisings
 The Khond lived in vast hill tracts stretching from Tamilnadu to Bengal and covering
Central Provinces in virtual independence because of the mountainous terrain. Their
uprisings from 1837 to 1856 were directed against the British, in which the tribals of
Ghumsar, China-ki-Medi, Kalahandi and Patna actively participated. The movement
was led by Chakra Bisoi in the name of the young Raja. The main issue was the
attempt by the government to suppress human sacrifice (Mariah), introduction of new
taxes by the British and the influx of zamindars and Sahukars into their areas, which
was causing the tribals untold misery. The British formed a Mariah Agency, against
which the [Link] with Tangi - a kind of battle axe bows, arrows, even swords.
Later Savaras and some local militia clans also joined in led by Radhakrishna
Dandasena. Chakra Bisoi disappeared in 1855 after which the movement petered out.

Santhal Rebellion
The Santhal rebellion of 1855-56 was marked by some of the worst features of
elemental tribal passions and open denunciation of British rule. The rebellion,
covering the districts of Birbhum, Singbhum, Bankura, Hazaribagh, Bhagalpur and
Monghyr in Orissa and Bihar was precipitated mainly by economic causes. The
moneylenders and colonial administrators both exploited them. The Dikų (outsider)
merchants charged interest on loans, ranging from 50 to 500 per cent and exploited
and cheated the tribals in many other ways, often grabbing their lands. The tribals
turned against the British Government when they found that the British officers,
instead of redressing their grievancs, were more anxious to protect their oppressors
from the tribals wrathful vengeance. Under the leadership of two Santhal brothers,
Siddhu and Khanhu, more than ten thousand Santhal is assembled in June 1855,
when a divine order was issued asking the Santhals to get out of the control of their
oppressors and take possession of the country and set up a government of their own.
Within a month, the rebellion had assumed a formidable shape. The rebels cut off the
postal and railway communications between Bhagalpur and Rajmahal, proclaimed
the end of the Company's rule and commencement of the Santhal regime. They
attacked the houses of moneylenders, zamindars, white planters, railway engineers
and British officials. The open war with the British continued till February 1856,
when the rebel leaders were finally captured and the movement was put down with a
great deal of repression.

Kharwar Uprising
The crushing of the Santhal rebellion was followed by the Kharwar uprising of the
1870s which preached monotheism and internal reform at first but bad begun to turn
into a campaign against revenue operations just before it was suppressed.

Naikada Revolt
The Naikada forest tribes in Madhya Pradesh and Gujarat, similarly, launched revolts
against British officers and caste Hindus with religious fervour and attacked police
stations in 1868 in a bid to establish a Dharma Raj under their charismatic leaders.

Bhil Uprising
In southern Rjasthan, the Bhils of Banswara, Sunth and Dungarpur States were stirred
to action by a reform movement under Govind Guru, who was a bali or bonded labourer.
By 1913 it developed into a bid to set up a Bhil Raj. Four thousand Bhils assembled on
Mangad Hill, and the British were able to disperse them only after considerable
resistance, in which 12 tribals were killed and 900 taken prisoner.

Koya Rebellion
It occurred in 1879-80 in the eastern Godavari tract of present-day Andhra Pradesh and
also affected some portions of Malkangiri district in Orissa. Its heart lay in the Rampa
country of Chodavaram where tribal Koya and Konda Sara hill chiefs had risen against
their overlord in 1803, 1840, 1845, 1858, 1861 and 1862. The 1879-80 rebellion was
led by Tomma Sora and reflected problems faced by tribals, like erosion of customary
rights over Jorests, police exactions, exploitation by money-lenders and new excise
regulations restricting domestic production of toddy. Tomma Sora was hailed as the
king of Malkangiri. The rebellion at its height affected 5,000 square miles and the
peasants took over a police station. Sora was shot dead by the police and the movement
collapsed, but only with the use of six regiments of the Madras infantry. In 1886 another
uprising took place here. The rebels, led by Raja. Anantayyar, formed themselves into a
Ram Sandhu (Ram's Army) and appealed to the Maharaja of Jeypore to help them in
throwing out the British.

Munda Uprising
The Ulgulan of Birsa Munda in the region South of Ranchi in 1899-1900 is the best
known tribal rebellion. The transformation of the Mundari agrarian system into non-
communal, feudal, zamindari or individual tenures was the key to the agrarian disorders
that climaxed in the religious-political movements of Birsa, money-lender and merchant
Thekedars (forest contractors) added to the Munda woes. The conversion of some
Mundas to Christianity appeared to promise help and from 1858 there are references to
Christian tribals resisting the oppressive zamindars. In March 1879 Mundas claimed
that Chhotanagpur belonged to them.
Birsa Munda was the son of a share-cropper who had recived some education from the
missionaries and then come under Vaishnava influence. In 1893-94 he had participated
in a movement to prevent village wastelands being taken over by the Forest Department.
His initial popularity was based on medicinal and healing powers, by which Birsa
claimed to make his followers invulnerable. The Mundas envisaged an ideal and just
society which would be free from internal as well as European exploiters, Women also
participated in the movement.
In 1899 Birsites shot arrows and tried to burn down churches. Police became their
target in 1900, but on 9th January the rebels were defeated in a fight at Sail Rakeb hill,
and Birsa died in Jail. Nearly 350 Mundas were tried, of whom three were hanged and
44 transported for life. There was some belated relief in the Chhotanagpur Tenancy Act
of 1908 with recongition to joint farming rights and ban on beth begari or forced labour.
Though the claim that Birsa was a full-fledged nationalist is a bit far-fetched, a primitive
but basic anti-imperialist thrust cannot be denied to his movement.

Rampa Rebellion
A unique example of tribal militancy came from the Rampa region north of Godavari
which had witnessed various uprisings in the 19th century. In 1916 it saw revolt that
was a prelude to veritable guerrilla warfare in the region between August 1922 and May
1924. Their grievances as earlier, were against money-lenders and forest laws. An
unpopular Tahsildar, bastian of Gudem, provided the immediate spart by trying to
construct forest roads with unpaid labour. The movement was led by an outsider, Alluri
Sitarama Raju, claiming astrological and healing powers, who has become a folk hero
in Andhra Pradesh. He was inspired by the Non-Cooperation movement and admired
Gandhi, though he considered violence necessary to win tribal goals. He claimed to be
bullet proof. Sitarama Raju was a formidable tactician and his band of rebels enjoyed
the confidence of the surrounding population of about 2,500 square miles. Raju was
captured and killed in May 1924 after immense effort, which finally ended the rebellion
which cost the Madras Government 15 lakh rupees.

REVOLTS AND MOVEMENTS-IV

PEASANTS REVOLTS IN SECOND HALF OF THE 19TH CENTURY

ASPECT-1-IMPORTANT PEASANT REVOLTS

Indigo Revolt (1859-60)

1. The largely European planters used totally arbitrary and ruthless methods to
force peasants to grow the unremunerative indigo crop on a part of their land in
eastern India. Peasants were kidnapped, illegally confined women and children
 were attacked, cattle were lifted and crops were looted burnt and destroyed if the
peasants were reluctant. The privileges and immunities enjoyed by the British
ters placed them above the law and beyond all judicial control.
2. Finally, in 1860 the terribly oppressed indigo peasants launched non-cultivation
of indigo movements beginning with the ryots of Govindpur village in Nadia
district, the indigo strikes rapidly spread to other areas and by the spring of 1860,
encompassed all indigo districts of Bengal. Factories were attacked as were
policement and police posts. The peasants even went on a strike raised funds to
fight the court cases field against them and initiated legal action on their own
against the planters. Household servants of the planters were pressurised to leave
the service of their employers through social boycott and caste pressures used
by the Indigo agitators
3. The indigo peasants got tremendous support from the intelligentsia and the press
as well as the missionaris of Bengal. Outstanding in this respect was the role of
Harish Chandra Mukherji, editor of Hindoo Patriot. Deen Bandhu Mitra's play,
Neel Darpan was to gain great fame for vividly portraying the oppression by
planters.
4. The ryots themselvs showed tremendous courage and initiative as well as
cooperation, organisation and discipline. There was also complete Hindu-Muslim
unity. Not being able to withstand the many sided united resistance, the planters
began to close their factories- a process that was speeded up by the Government
notification of November 1860, that the ryots couldnot be compelled to grow
indigo and that it would ensure that all disputes were settled by legal means. The
ryots had soon a great victory, though for a limited and immediate cause. This
was the first strike of the Indian peasants and it succeeded. The same story was
repeated in 1867-68 in Champaran (Bihar). The Indigo riots proved a source of
great inspiration during India struggle for freedom.

Deccan Revolt (1874-75)

1. In the ryotwari areas of the (Deccan) districts of Pune and Ahmadnagar in
Maharashtra, the land revenue was already very high, which had to the paid even
when a succession of bad harvests followed. In addition, the cotton boom which
had provided some prosperity to the peasants in the early 1860s disappeared
overnight with the ending of the American civil war in 1864 and the resumption
of cotton supplies from that continent to Europe. The result was an acute
depression in cotton exports from India and a crash in prices.
2. In these circumstances the peasants had nowhere to turn except money-lenders
most of whom were outsider Marwaris or Gujaratis. The latter exploited this
situation to their advantage and obtained mortgage of a very large portion of land
agianst rural loans. The situation became more and more explosive as the
peasants were faced with the brutal hilterriative of mortgaging land or eviction.
Some unscrupulous money-lenders even went to the extent of inducing or
compelling the debtor-peasants to compromise the honour of their women to get
relief from the crushing burden of debts.
3. The maratha peasants finally gave vent to their feelings and beginning with Sirur
taluk in December 1874, by May-September 1875 the anti-Shaukar (money-
lender) Deccan riots affected 33 places in six taluks. There was however very little
actual violence except the forcible seizure of debt bonds led by their traditional
 headmen (Patels). In alomost every case the object of the rioters was to obtain
and destroy the debt-bonds decrees etc. in the possession of their creditors.
Personal violence against them was used only when they refused to hand over
these documents.
4. The uprising was completely crushed by the police assisted by the military and
nearly a thousand peasants were arrested. The Government of India also
appointed a Commission to inquire into the nature and cause of these riots. The
Commission unanimously held that poverty and conseqeunt in debtedness of the
cultivators were the real causes of the riots. Following the Commission's
recommendations, the Government passed the Agriculturists Relief Act, 1879
which imposed restrictions on alienation of peasants lands and on the operations
of the Civil Procedure Code. Consequently, the peasant could not be arrested and
sent to civil jail for failure to pay debts.

Revolt of the Ramosis (1822-26)

1. The Ramosis of Maharashtra once served in the inferior ranks of police in the
Maratha administration after the fall of the Maratha kingdom as a result of the
Anglo-Maratha wars they reverted back to their tands and had to face
considerable distress, Chittur Singh, who revolted in Satara in 1822 as a protest
against heavy assessment, gathered these Ramosis under his banner, and they
played a prominent part in plundering the country and destroying its forts.
2. In 1825 chronic scarcity in the Deccan further distressed them and they broke
into revolt in 1826 under the leadership of Umaji. For three years they scourged
the countryside. Ultimately the British. Government condoned their crimes, gave
them land grants and recruited them as hill police.

Wasudeo Balwant Phadke's Uprising (1876-77)

1. Later on Wasudeo Balwant Phadke raised a force of Ramosi peasants. Phadke's
feelings were deeply stirred by the devastations caused in western India by the
terrible famine of 1876-77, and he was convinced that the miseries of India were
the consequence of foreign rule.
2. With the support of backward communities like this Ramosis and simple sturdy
peasants of Maharashtra villages, Phadke organized social banditry or political
dacoities on a significant scale. He was arrested in 1880 and died three years
later (1883) in prison. His band-ol Ramosis remained active till 1887.

Pabna Agrarian Unrest (1870-85)

1. In the Permanent Settlement Areas of East Bengal (now in Bangladesh), the
zamindars used crafty methods to deprive the ryots of their occupancy tights,
which had been granted by the Act of, 1859. Among these methods were
enhancing rents beyond legal limits through a variety of cesses (abwab), short
changing in measurement costly litigation and forced eviction. In reaction to this
high-handedness of the zamindats the peasants of a number of districts of East
Bengal launched a movement between 1870 and 1885.
2. The storm centre of the movement was Pabna, a comparatively prosperous jute
growing district where in May 1873 an Agrarian League or combination was
formed to resist the unjust demands of the zamindars. The members of the Pabna
 League raised a litigation expenses fund held mass meetings to which villagers
were called by drumbeats and organised non-payment of rent campaign. The
main form of resistance was legal and was generally peaceful.
3. The Pabna unrest had two noleworthy featurs. First, it provided model for
peasant combination at a time when there was no Kisan Sabha or political party
to organise the peasantry. Secondly, it was non communal, even though the
majority of the zamindars were Hindu and Muslims formed a large part of the
tenantry, Hindu peasants tought a longside Muslim peasants against the Hindu
zamindars. Many newspapers of the region, like Hindoo Patriot and Anand Bazar,
being pro-landlord, opposed the peasants limited demands and even tried to
portray it as a communal struggle of Muslim tenants versus Hindu landlords.
The three principal leaders of the League were Shah Chandra Roy, Shambhu Pal
and Khoodi Mollah. Some others like R.C. Dutt and the Indian Association
(lounded in 1876) however did come out in favour of the tenants.
4. The peasant discontent smouldered till 1885, resulting ultimately the Bengal
Tenancy Act of 1885. This Act, while it very imperfectly protected tenants from
the worst aspects of zarindari oppression also gave rise to the powerful jotedar
groups, some of them turned out to be as exploitative as the zamindars

No Revenue Movements (1896-1900)

1. In the Kamrup and Darrang districts of Assam, attempts by the British to hike
land revenue in temporarily settled areas by 50-70 per cent were resisted by an
organisation of assemblies of villagers led by the rural elite. These enforced non-
payment of revenue by using social boycoll and stracism against those who
decided to pay. Eventually some concessions were gained.
2. Similarly in Maharashtra after the farines of 1896-97 and 1899-1900 a number
of non-payment of revenue campaigns were launched under the auspices of the
Poona Sarvajanik Sabha which had recently been caputred by Tilak. These
spreaded to Surat, nasik, Kheda and Ahmedabad on their own initiative. A revolt
of peasants threatened with loss of their land took place in the Punjab the last
decade of the 19th century. To ease the situation, the government enacted the
Punjab Alienation Act in 1902-03

Moplah Uprisings (1836-96)

1. In the Malabar region, the discontent of the Moplah Muslim peasants continued
with a strong religious flavour to give a Hindu-Muslim angle to the expression of
anti-landlord and anti-foreign discontent. Hindu upper caste Namboodiri and
Nair jenmis position had beep restablished, even vastly enhanced, by the British
insistence on landlord rights. They were backed by the police and the law courts
and the British-tightened their grip over the Muslim moplah peasantry.
Retaliation and revolt became virtually endemic in many talukas of South
malabar and had a messianic tinge as the rebels courted death in the belief that
as Ahadis they would go straight to heaven.
2. Twenty-two revolts were recolded between 1836 and 1854; more uprisings took
place in 1882-85 and again in 1896. That its roots was clearly agrarian.
ASPECT-VIII-MAJOR SOCIO- RELIGIOUS REFORMS MOVEMENTS
Brahma Samaj
1. Founded by Raja Mohan Roy in 1828. The spiritual parentage of religious and
social reformation, as of political awakening, in Modern India is to be traced to
Raja Rammohan Roy.
2. Rammohan stands in history as the living bridge, over which India marches from
her unmeasured past to her incalulable future. He was a link between ancient
caste and modern humanity, between superstition and science, between
depotism and democracy, between immobile custom and a conversative progress,
between a bewildering polytheism and a pure, if vague, theism. Raramohan tried
to revive in the Hindu world the doctrine of the unity of Godhead. The Raja
rejected the barriers of the caste-divisions, worship of idols and sacrificial rituals,
and stood forth as the high-priest of Universalism and Love.
3. The Brahma Samaj stood for conception of one God, it slood for love mankind
and for service of humanity as the highest goal of life.
4. After Raja Rammohan Roy the samaj came under the leadership of Devendra
Nath Tagore. Later it split up and there emerged Brahma Samaj of India under
Keshave Chandra Sen who possessed some radical views of social reforms. The
 second schism took place over the issue of negation of the basic tennets of the
samaj by Keshav. The new organization which arose out of it come to known as
Sadharan Brahma Samaj.

Prathana Samaj
1. Atheistic society formed under the leadership of Dr. Atmaram Pandurang and
developed under the influence of the Brahma Samaj. Two principal aims of the
society were rational worship and social reforms.
2. The Samaj maintained night-schools for working people, a Depressed Classes
Mission for elevating the social as well as spiritual condition of the depressed
classes, a Ladies' Association for education of girls, and an Orphanage and
Foundling Asylum at Pandharpur, It saved itself from the influence of "Western
Rationalism and Secularism" under the guidance of two leaders, Sir R.G.
Bhandarkar, one of the greatest Sanskrit scholars of Modern India, and Justice
M.G. Ranade who was undoubtedly the central figure of the Renaissance in
western India.

Theosophical Society
1. Launched by Henry Steel Olcott and Madame Blavatsky in US and later
introduced in India making Adayar its headquarters and popularized by Mrs.
Annie Besant. The growth of the Teosophist Movement as a force in Indian history
has been to a great extent due to Mrs. Annie Besant.
2. It subscribed to the spiritual philosophy of ancient Hinduism. It preached
universal brotherhood of men in respective of distinctions of caste, creed, race as
sex. It stood for the development of a national spirit among the Indians.
3. The Indian work was, first of all took up the revival, strengthening and uplifting
of the ancient religious, - Hinduism, Zoroastrianism and in Ceylon and Burma,
Buddhism. This brought with it a new self-respect, a pride in the past, a belief in
the future, and, as an inevitable result, a great wave of patriotic life, the beginning
of a nation. The Theosophical Society has also exercised a considerable influence
on Indian social and religious life in modern times.

Ramkrishna Mission
1. Founded by Swami Vivekanand in 1896, getting inspiration from Ramakrishna
Paramhans. It aimed at protecting India from the materialistic influences of
western culture. It idealized Hinduism and the spiritual genius of India.
2. It strove for the spiritual conquest of the world through resurrected Hinduism.
To the fonder, the Vedanta was the grand, universal and-super-religion of the
world. It actively worked for social reforms humanitarian service and imparting
education through a network of Ramkrishna schools. Besides it emphasized self-
help and building-up of man strength,

Arya Samaj
1. Founded in 1875. The founder, Swami Dayanand was a good sanskritist and
immensely inspired by the vedic ideals. The Samaj was opposed to everything
non-vedic. It denounced idolatry, caste restrictions & child marriage. It advocated
female education, remarriage of widows, travels in foreign lands.
 2. One important component in the programme of the Samaj was the Suddhi work
of re-Hinduising the fallen, the outcastes, the converts and other externals
3. The Samaj in certain aspects did splendid Social and educational work and has
remained a great and powerful factor to this day in the national le of India.
4. The success of this Samaj has been greatly due to the efforts of three able
successors of Dayanando, Lala Hansraj, Pandit Guru Dutta and Lala Lajpat Rai.
It was due to these men that a school was founded o commermorate the memory
of Dayananda after his death, and this institution has later on developed into the
well-known Dayananda Anglo-Vedia College of Lahore.
5. In 1892 Arya Samaj was split up into two faction-one led by Lala Hansraj, which
controlled the Dayananda Anglo-Vedic College, advocated meat diel, and worked
for a liberal education and programme, while the other under Munshi Ram (later
on famous as a Swami Sraddhananda) andeavored to be not modern but Vedic,
and harkened back to the traditional Brahman ideal of ascetic sannyasis. The
latter founded in the year 1902 a remarkable educational institution, the
Gunukud, near Hardwar. The students there were taken from their parents at
the age of seven or eight for a residence of sixteen years, under the vows of
poverty, chastity and obdience, and placed under the control and influence of
their gurus.

ASPECT-IX-OTHER ORGANISATIONS & MOVEMENTS

Parmhans Mandall
1. Formed by Balakrishna Jayaker in 1850 in Maharashtra,
2. Aimed at fighting against caste system & idolatory.
Young Bengal Movement
1. Initiated by an Anglo-Indian teacher of the Hindu College, Henry Vivian Derozio.
2. Participants were mainly a band of young Bengali intellectuals, who were known
as Young Bengal.
3. Derozio was a free thinker and a rationalist, who helped to promote a radical and
critical outlook among his students.
4. His followers known as the Derozians attacked old and dicadent customs and
traditions
5. He was dismissed from the Hindu college in 1831 because of his radical views.
6. The movement was active during 1820's and 1830's.
7. Derozio is called first nationalist poot of modern India.
8. Advocated women's right and demanded education for them.
9. However, the movement failed to struck roots in the Indian Society.

Tattvabodhini Sabha
1. Established by Devendranath Tagore in 1839 to carry on Rammohan's ideals
independent of the Brahmo Samaj.
2. Aimed at counteracting the rapid progress of christanity in India and advocated
the development of Vedantism
3. Emphasized on indigenous language and culture became much more
pronounced.
4. A Tattvabodhini Press was established in 1843.
 5. Tattvabodhini Patrika, a journal of the organisation was started for the
propagation of ideas.

Paramhans Sabha
1. Established in 1849.
2. Founder was Dadoba Pandurang Tarkhadkar.
3. The first reform organisation of 19th century Maharashtra.
4. Main objective was demolition of all caste distinctions.
5. Organized an initiation ceremony in which a new recruit had to eat a slice of bred
baked by a Christian and drink water at the hands of Muslim.
6. Re-organised under the name of Prathana Samaj in 1867 under the guidance of
K.C. Sen. Its leader was Atmaram Pandurang.
7. M.G. Ranade joined the Samaj in 1870.
8. Did credible work in the field of social and educational fields.
9. Its prominent leaders were M.G. Ranade, R.G. Bhandarkar, N.G. Chandavarkar.

Vidhawa Vivah Uttejaka Mandal

1. Started by Vishnu Parashuram Shastri Pandit in 1865.
2. Advocated widow- marriage.
3. He set example by marrying a widow in 1875.

Rajahmundary Social Reform Association

1. Founded by Virsalingam in 1878.
2. Emphasized on promotion of widow remarriage.

Servants of India Society

1. Founded by Gopal Krishna Gokhle in 1905.
2. Started many welfare programmes.
3. Aimed at training the National missionaries for the free service of India.

Social Service League

1. Founded by Narayan Malhar Joshi in Bombay.
2. Secured for masses better & resonable conditions of life and work.
Rehnumai Mazadayasan Sabha
1. Started by Furdonji, Dadabhai Nauroji and S.S. Bengalee in 1855.
2. It stood for the modernisation of Parsi religion and social customs.
3. It launched a struggle for the introduction and spread of education among
women, and grant of a legal status to them.
4. Also struggled for uniform laws of inheritance and marriage for the Parsi,
community.

Nirankari Movement
1. Punjab
2. Baba Dayal Das was the first among the reformers in Sikh religion.
3. He disapproved of the worship of tombs and graves.
 4. Introduced a simplified version of marriage named Anand Karaj.
5. Under this system, marriage was performed in the presence the Guru Granth,
with the priest singing four relevant hymns from the holy book of the sikhs.
6. Disapproved dowry, marriage procession, drinking, dancing and rituals.
7. Baba Dayal preached against idol worship of human gurus and expected his
followers to believe in one formless God.
8. Succeeded by his son Baba Darbara Singh, who continued to propagate his
fathor's teachings.
9. Rattan Chand, popularly known as Baba Rathaji continued the work after the
death of Darbara Singh,

Singh Sabha Movement

1. Started in 1873 in Amritsar.
2. The promoters of the Singh Sabha Movement were mostly from educated middle
class, connected with other socio-religious movements in Punjab as well.
3. They believed that social evils among the sikhs were due to lack of education.
4. Aimed at social and religious reform through the spread of education.
5. Major contribution of the Singh Sabha leadership lay in the creation of a learning
through Sikh Educational Confernecie
6. Khalsa College was founded at Amritsar in 1892

Akali Movement
1. Started by the sikh reformers to purily their religious places by removal of the
evil social practices.
2. Popularly known as the Akali movement because of the Akali Jathas leading this
movement of reform.
3. The property and privileges attached to the religious places led to the introduction
of complicated rites and ritual and emergence of rich and powerful Mahants.
4. All the well-known Gurudwaras were endowed with rich tax-free jagirs by
Maharaj Ranjit Singh and other Sikh Chiefs
5. Followers of Sikhism tried to check the evil practices of these Mahiants by social
protest and organised a movement of liberation of sikh shrines from the control
of the heriditary Mahants.
6. Akali reformers had to take control of the important shrines the Golden Temple
and Akal Takht because of the misuse of temple premises by anti social corrupt
elements and the ban on the entry of loackward caste people in the holy shrines.
7. Resulted in the passing of the All-India Sikhs Gurudwara Act in 1925.

Namdhari Movement
1. Punjab
2. Aim Establishment of purity of Sikh religion
3. Popularly known as Kuka Movement because of the followers resorting to shrieks
(Kukan) while in ecstasy.
4. Drilled to a political movement with the object of driving out the British
5. Founded in western Punjab in 1840's-shortly before British conquest of Punjab
6. Founder-Bhagat Jawahar Mal also known as Sian Sahib
7. HQ - Hazro in NWFP
 8. Proclaimed Goind Singh as the only true Guru
9. Tennets-(a) abolition of caste, (b) abolition of restrictions on inter-marriages, (c)
abstinence from meal, liquor, drugs
10. Tied turbars in a peculiar fashion
11. Balak Singh succeeded Sian Sahib as leader
12. Baba Ram Singh became leader after Balak Singh's death (1831)
13. He militarized the movement - declared himself incarnation of Guru Gobind
Singh
14. Ram Singh was deported to Rangoon in 1870's died there in 1885 thus ended the
Kuka Movement,

Wahabi Movement
1. Founder-Abdul Wahab of Nejd (1703-87)
2. Made apprearance in India in early 19th century
3. Founder in India - Saiyid Ahmad of Rai Bareilly (1786-1831)
4. Began-1820-21
5. Stood for reform in Islam - rejected all accretions focussed on purity of Islam
6. Got transformed into religion political movement
7. Aimed at - restoring Muslim power in India by ousting sikhs in Panjab and British
in Bengal
8. Salyid Ahmad was inspired by Abdul Aziz son of famous saint Shah Walivllah
(1702-62) of Delhi
9. Period of Movement 1820 to 1870
10. Salyid Ahmad first preached his doctrines in Rohilkhand
11. In 1822, Salyid Ahmad chose Patna as centre of his activities
12. He appointed four Khalifas, spiritual agents for propagation of his ideas
13. He declared the country as Dar-ul-harb gave idea of Jehad
14. He gave the sent military Character
15. Presented doctrine of Hijrat
16. Moved to N-W-F province captured Peshawar issued coin in his name
17. Waged Jehad against Sikhs in 1826 17.
18. Issued a pamphlet Targhiz-ul-Jilad against Sikhs
19. Saiyid Ahmad was killed in a Battle at Balakot in 1831 with Sikhs
20. After his death Patna became the centre of this movement
21. Followers known as Maulvis
22. Bengal was a main area of activity
23. In Bengal they establish a system of collection of taxes also
24. Movement had social base constituted by every rank of muslim society highest to
lowest streta
25. In Bengal it represented peasants struggle against zamindars also
26. Spread to Bihar, Bengal, Panjab, N-W-F-P, Madras and influenced Deccan also
27. Mir Nassir All also Titu Mir preached Wahabi doctrine at Barasat in 1827 enlisted
followers from weavers and low classes in Jessore and Nadia Waged Jihad-
proclaimed end of British Raj stormed Nadia, Faridpur, 24 pargana-his lentenant
Ghulam Masum played important role -Tilu was killed in British action
28. Some other important Wahabi leaders were Vilayat Ali, Inayat Ali, Shah Md.
Hussain, Farhat Hussain
29. General Bakht Khan the leader of mutincers at Delhi during revolt of 1857 was
also considered a Wahabi

Movement of Titu Mir

1. Started by Mir Nithar Ali/Titu Mir, a desciple of Syed Ahmed of Baraily in Bengal in
1820's.
2. It was idependent offshoot of Wahabis.
3. Advocated a change in the mode of dress to distinguish Muslims from Hindus.
4. It was against the customs and beliels borrowed from popular Hinduism.
5. It came in conflict with Hindu landlords and British indigo planters and eventually
with British administration,

Farazi Movement
1. Founder Haji Shariatullah of Faridpur
2. Area East Bengal
3. Began-1804
4. Religious reforms rejection of superstitions & corruptions in Islam
5. Later declared country under British as Dar-ul-harb (Enemy territory)
6. Gathered discantented peasantry and craftmen and aroused them
7. His son & successor Muhammad Mushin known as Dudhu Mian (1819-60) was
more politically minded
8. He tried to organise peasantry against zamindars
9. declared that all lands belonged to god and no one had right to demand any tax
10. He set up his HQ at Bahadurpur divided cast Bengal into circles (Halqahs)
appointed a deputy to promote sect
11. He settled disputes- delivered justice
12. Arrested in 1857
13. This moverment got merged into Wahabi Movement later

Ahmedia Movement/ Quadiani Movement

1. Started in around 1899 at a town Quadiyan under the leadership of Mirza Ghulam
Ahmed of Quadim (Gurudaspur, Punjab)
2. It emphasized the humanitarian and universal character of Islam.
3. Almed at restoration of the free and unpolluted faith of Islam to the followers of the
prophet
4. It also emphasized that the technological progress should be regarded by the Muslim
as a part of God's purpose and should be given religious recognition.
5. Strictly a political
6. It was conservative in social morals
7. There was a split in this movement in 1914 into Quadiyani and Lahori.

Aligarh Movement
1. Started by Sayyald Ahmed Khan in 1860's
2. Based on the liberal interpretation of the Koran.
3. It aimed at spreading western and scientific education among the Muslim masses.
4. Foundation of Scientific Society in 1864 to introduce the western sciences through
urdu translation.
5. Publishing of urdu journal Tahzib-Al-Akhlaq in 1870.
6. Establishment of Aligarh Anglo-Mohammadan Oriental College in 1875.
7. His interpretation of Islam emphasized the validity of free enquiry and similarities
between revelation and the laws of nature discovered by modern science.
8. The programmes for reform was educational, religious, political.
9. Muhamadan Anglo-Oriental Education Conference was started in 1886 for
promoting western education among muslims.
10. S.A. Khan was in judicial service of the Company.
11. 1878 he became a member of Imperial Legislative Council.
12. Wrote the book in 1850-The Loyal Muhammadans of India,
13. Was given title of Knighthood in 1888.
14. Opposed libert Bill
15. Said-Hindus and Muslims are two eyes of India.
16. Founded Indian United Patriotic Association to counter congress.
17. Stood against the Indian National Congress with Raja Sheo Prased of Banaras.
18. Founded Muhammadan Anglo-Oriental Defence Association in 1890.
19. Persons associated with Aligarh Movement associated with him Altaf Hussain Hali,
Maulavi Nazir Ahmad, Maulavi Shibli Numani.

Deoband Movement
1. It was anti-British movement started by Md. Qasim Nanawatawi and Rashid Ahmed
Gangohi in 1867 at Deoband,
2. Aimed at upliftment of muslims through religious education and resussitate classical
Islam.
3. Emphasized on educational efforts as a means for upliftment.
4. Welcomed the formation of Indian National Congress in 1885.
5. Deoband Ulema issued Fatwa against S.A. Khan's organisations
(a) India United Patriotic Association a
(b) Muhammadan Anglo Oriental Defence Association
6. Its new leader Muhammad-ul-Hasan worked for synthesis of Islamic principles and
national aspirations. His pleas was concretised by Jamait-ul-Ulema.
ASPECT-X-RAJA RAM MOHAN ROY
The greatness of Ram Mohan Roy does not lie in the great success that he achieved but
it lies in the fact that he was the first Indian in India of those days who understood and
explained to the Indians the inter-relationship and inter-dependence that lay in all the
reforms which concerned the society, the religion and education and he advocated an
integrated approach. Thus he served India in each and every sphere and field of activity.

Religious Reforms of Raja Ram Mohan Roy

1. The credit of starting the religous and social reformation in modern India
undoubtedly goes to Raja Ram Mohan Roy. He was born at such a time when India
was passing through one of its darkest period. Various evils like blind-faiths,
sacrificial rituals, caste division, idol worship etc., had greatly oveshadowed the
Hindu religion.
2. Raja Ram Mohan Roy was man ol liberal religious views and was friendly to all
religions. He was influenced by monotheism of Islam and the moral principles of
Christianity. It was because of his liberal views that the Muslims regarded him a
Muslim, the Christians a Christian and the Hindus a Vendantist. In reality he did
not belong to any religion in the conventional sense of the term.
3. He believed in the fundamental truth and unity of all religions. He never criticised
any religion or any form of religious worship. According to Monier Wiliams, the Raja
was a great investigator of the science of comparative religions.
4. Raja Ram Mohan Roy tried to revive in the Hindu world the doctrine of the Unity of
Godhead, and devoted himself to this task after retiring from the East India
Company's service, and settling down in Calcutta in 1814. His earliest attempt was
the fundation of the Atmiya Sabha, an association of free dissemination of religious
truth and the promotion of free discussions of theological subjects, which lasted from
1815 to 1819.
5. The next important stop was his loundation of another organisation, which later on
became famous as the Brahma Samaj. On 20th August, 1828, with Tarachand
Chakravarty as its Secretary. But its new theistic service soon excited the hostility
of the orthodox citizens of Calcutta, who started a rival organisation named the
Dharma Sabha, with Bhavani-Charan Banerji as the Secretary, and with its organ,
the Samachar Chandrika, which opposed Raja Ram Mohan Roy's Bengali Weekly,
Samvada Kaumudi. The Trust-Deed of the Brahma Samaj was drawn up on the 8th
January, 1830. Raja Ram Mohan Roy proved to be the champion of Hinduism. While
he defended Hinduism against the hostile criticism of the missionaries, he sought to
purge Hinduism of the abuses that had crept into it.
6. At the early age tilfteen he had criticised idolatry and supported his view point by
quotations from the Vedas. He re-interpreted Hindu doctrines and found ample
spiritual basis for his humanitarianism in the Upnishads. He rejected Christianity,
denied the divinity of Jesus Christ, but accepted the Humanism of Europe. Thus
Ram Mohan Roy sought to effect a cultural synthesis between the East and the West.
Even today he is recognised as the forerunner of Modern India and a great plah-
finder of this century, for he embodied the new spirit enquiry, thrist for knowledge,
broad humanitarianism all to be achieved in the Indian settling.
7. At one stage he was greatly attracted by the teachings of Christianity. He admired
the moral and. philosophic message of Jesus and wanted it to be incorporated in
Hinduism. At one stage his missionary friends hoped that he might even embrace
Christianity.
8. But as a rationalist he was equally critical of the Trinity and miracle stories. He
vigorously defended Hindu religion and philosophy from the ignorant attacks of the
missionaries. At the same time, he adopted an extremely, friendly attitude towards
other religions. He believed that basically all religions, preach a common message
and that their followers are all brothers under the skin.

Raja Ram Mohan Roy as a Social Reformer

1. Ram Mohan Roy was not merely a religious reformer. He raised his voice against all
sorts of social evils and oppressions. He worked very hard to stop the evil practice of
Sati. He wrote articles in the papers and delivered speeches in public meetings
against this evil practice. Like this he prepared public opinion against this practice.
He used to to go to the cremation grounds in Calcutta and tried to stop Sall' by
talking to the relatives of the woman He wrote many letters to Lord William Bentinck
(contemporary Governor-General) to resort to legal proceedings against the people
who encouraged Sati By quoting from the ancient scriptures he declared that even
Hindu religion was against the practice of Sati
2. When the conservative section amongst the Hindu presented a petition to parliament
to continue this inhuman praction, then Raja Ram Mohan Roy presented a
counterpetition advocating that the custom of Sati was inhuman and unjust. His
view won his this matter. It was because of his co-operation that in 1829 A.D. Lord
William Bentinck could declare Sati against law. He himself saved several widows
from being burnt alive. Along with the suppression of Sati he also preached in favour
of the widow remariage as of the suppression of Sati would otherwise remain
meaningless.
3. He watned to secure a place of honour for women in the Hindu society. He wanted
to secure a place of honour for women in the Hindu society. He quoted extensively
 from the Vedic literature in order to raise the status of the Hindu women. To improve
the status of women he, also demanded for them the right of inheritance to property.
He also condemned the practice of polygamy as it would not be possible ensure a
place to respect for women unless polygamy was suppressed.
4. The Indians were backward in respect of education and as such they fell a prey to
various superstitions and useless rituals. It was necessary to introduce western
education and literature to fight these evils, therefore, he helped Lord William
Bentinck in spreading English literature and Sciences in India.

Raja Ram Mohan Roy as a Propagator of Modern Education

1. Ram Mohan Roy was one of the earliest propagators of modern education which he
looked upon as a major instrument for the spread of modern ideas in the country.
In 1817, David Hare, who had come out to India in 1800 as a watchmaker but who
spent his entire life in the promotion of modern education in the country founded
the famous Hindu College. Ram Mohan Roy gave most enthusiastic assistance to
Hare in this and his other educational projects.
2. In addition, he maintained at his own cost an English school in Calcutta, from 1817
in which among other subjects, mechanics and the philosophy of Voltaire were
taught. In 1825 he established a Vedanta College in which courses both in Indian
learning and in Western social and physical sciences were offered. Ram Mohan Roy
was equally keen on making Bengali the vehicle of intellectoal intercourse in Bengal.
He compiled a Bengali grammar. Through his translations, pamphlets and journals
he helped evolve a modern and elegant prose style for that language.

Raja Ram Mohan Roy as a Pioneer of Political Agitation

1. It was Raja Ram Mohan Roy who writes Rabindranath Tagore' "inaugurated the
modern age in India. In the political sphiore, in social and religious spheres,
everywhere the Raja was the first among the Indians who fought for the advancement
of this country. Politically, he believed, the British were in India by a divina
dispensation. They had a smission to perform in this country, and therefore they
must continue till that mission is fulfilled. He was in favour of the Indians getting
political rights, but according to him only such rights should be given to them as
they were competent to enjoy.
2. Or in other words, he stood for a steady political reform in this country. He was,
however, anxious that the essential conditions for the political awakening of this
country must be created as early as possible. He therefore supported the
introduction of English education in this country, which he believed would throw
open the floodgates of English liberal and democratic thought to India. He sponsored
the opening of the Hindu College in 1819, to educate the Indians on modern lines.
He also helped Alexander Duff and Jhohn Wilson to start an English School.
3. The Raja stood and fought for the freedom of speech and expression. He started the
first vernacular paper in India, Sambad Kaumudi. In 1821, and he set up the first
press in this country. He condemned the Press Regulations of 1823 and carried on
a vigorous agitation against them. He also submitted a memorial to the Supreme
Court in this respect. He was perhaps influenced in his political ideas by the great
English philosophers such as Bacon and Bentham.
4. He was anxious to bring about reform in the existing administrative system of the
country and was the first Indian to be consulted by the British parliament on Indian
 affairs. He gave an evidence before. a select committee of the British House of
Commons. The Brahma Samaj also participated in building national sentiment
among the Indians. It glorified the ancient culture of India, helped in developing
confidence among indians in their own religion and, thus, participated indirectly in
the resurgence of Indian nationalism

Raja Ram Mohan Roy's Journalism

1. Raja Ram Mohan Roy was a pioneer of Indian journalism. He brought out journals
in Bengali, Persian. Hindi and English to spread scientific, literary and political
knowledge among the people, to educate public opinion on topics of current interest,
and to represent popular demands and grievances before the Government. He was
also the initiator of public agitation on political questions in the country.
2. He condemned the oppressive practices of the Bengal zamindars which had reduced
the pesants to a miserable condition. He demanded that the maximum rents paid by
the actual cultivators of land should be permanent fixed so that they too would enjoy
the benefits of the Permanent Settlement of 1793. He also protested against the
attempts to impose taxes on tax-free lands. He demanded the abolition of the
Company's trading rights and the demands for the Indianisation of the superior
services, separation of executive and the judiciary, tried by jury, and judicial equality
between Indians and Europeans

Raja Ram Mohan Roy's Internationalism

1. Ram Mohan Floy was a firm believer in internationalism and in free co-operation
between nations. Ram Mohan Roy took a keen interest in international events and
every-where he supported the cause of liberty, democracy, and nationalism and
opposed injustice, oppression, and tyranny in every form.
2. The news of the failure of the Revolution in Naples in 1821 made him so sad that he
cancelled all his social engagements. On the other hand, he celebrated the success
of the Revolution in Spanish America in 1823 by giving a public dinner. He
condemned the [Link] of Ireland under the oppresive regime of
absentee fandlordism. He publicly declared that he would emigrate from the British
Empire if Parliament failed to pass the Reform Bill.
3. In joining hands in his individual capacity as well as collectively with those persons
who demanded the freedom of the country and who stood for the greatness of India,
Ram Mohan Roy demonstrated his greatness as a patriotic statesman.
ASPECT-V-SOME IMPORTANT GASTE MOVEMENTS
Satya Shodhak Samaj Movement
1. Founded by Jyotibha Phule in Maharastra, had a powerful revolutionary and
radical overtone. This was anti-Brahmin in nature and radical in content and form.
The movement stood for a total transformation of the existing social structure, for
principles of equality and for democratic ideals. In socio-religious affairs it stood
for total rejection of caste, ritualism, priesthood, idolatory and even scriptures.
The founder, Jyotibha Phule was a rebel, he possessed radical ideas on existing
socio-religious fabrics. He was opposed to authoratarian family structure, he was
a great votary of women's emancipation, he exposed irrationalities of Hindu religion
and he became a champion of spread of education and removal of illiteracy among
the untouchables.
As a social activist he started.a journal "Deen bandhu" and wrote the book
"Ghulam Giri" to propogate his revolutionary ideas.
2. The Movement assumed a narrow complexion after him and under chhatrapati
Shahu Maharaj of Kolhapur the movement passed into the hands of business and
land-owning upper caste non-Brahmins and they used it to harness political and
economic favours. Shahu's efforts to acquire Kshatriya status in varna hierarchy
through this plateform is also indicative of the moment having taken a conservative
linge. This was the negation of the principles of social revolution envisaged by
Jyotibha Phule,

Self-Respect Movement
Founded by E.V. Ramaswami Naicker in 1920's. The movement was a powerful
expression of social radicalism. The founder advanced a radical reforming point of view
that was mirrored in the idea of abolition of cruelities of religion. To him, religion was
the force which gave sustenance to social disparity, and maintained low and degraded
position of women and non-Brahmin groups. He rejected religion and scriptures as
guiding principles for social structure and organization. His was a battle against religion
and for restructuring of the society along rational lines.
The movement remained restricted to the upper non-Brahmin castes comprising rural
land-owning and urban business groups. It failed to assimilate the depressed classes
into it and the social & cultural radicalism of the moverment could not find expression
in practice.
In 1944 it merged with the Justice party to give rise to Dravida Kazhagam. Here we find
a shift in the nature and the character of the movement social struggle entering political
arena and getting increasingly weddes with conservative electoral politics.
Naicker championed the cause of women her subservient status, her seclusion and her
suppression. He stressed an the recognition of their freedom, autonomy and dignity. He
stood for vocational training and education as a prelude to their social and economic
independence. He attacked the patriarchal notion of women's chastity and widow
marriage and the scriptural sanction behind that.

Justice Party Movement

South Indian Liberal Federation also known as the Justice party was founded in 1916
by a group of non-Brahmins T.N. Nair, P. Tyagaraya Chetti and C. N. Mudaliar in
Madras.
The movement assumed a distinct political tinge and took the form of an elitist conflict
between the Brahmins and powerful and affluent Non-Brahmin castes, It emerged as
an expression of Socio economic political aspirations of all non-Brahmins in Madras
presidency. The Social base of the movement was constituted by leading landed
elements and urban business groups who had become apprehensive of the Brahmin
preponderance in general walks of life-education, employment, and politics.
Hence the moverment served the interests of these feudal and commercial sections of
the society -- the movement stood for the quest for jobs, education, nomination and
reservation in local bodies and legislatures. The lower castes were conscpicously absent
the movement. In briel, it can be said that the Justice Party représented an elite-struggle
for grabing economic and political opportunities in the face of brahmanical
predominance and spread of their influence.

S.N.D.P. Yogam
Founded by Narayan Guru in 1902 in Kerala. The movement mobilized the low caste
Ezhavas against the tyranny and predominance of the Brahmins. The movement was
for assertion of rights for the Ezhawas. Main component of the programme was, secure
the rights for them to enter temple, use: roads, tanks and wells etc.

ASPECT-VI-OTHER ORGANISATIONS & MOVEMENTS

Depressed Classes Mission -

Founded by V.R. Shinde in 1906 in Bombay, for providing educational facilities to
lower classes.

Depressed Class Mission Society

Founded in Madras in 1909. First All India depressed Classes Conference held in
1918. In the 33rd session of Congress in 1917, a proposal was passed against the
suppression of depressed class.

All India Depressed Glasses Federation

Founded by Dr. Ambedkar in 1920. Among the Maharas of Maharastra. Bahiskrit
Bharat Movement was also started by him.

Vokkaliga Sangha
I was an anti-brahmin organisation founded in Mysore in 1905.
Harijan Sevak Sangh
Founded by Gandhi in 1932. He gave the untouchables the nama Harijan. Started a
magazine Harijan (1933). Aim was to work for their upliftment.

Nadar Movement (Tamil Nadu, Late 19th & Early 20th Century)
Low caste Nadars demanded Kshatriya status and temple entry rights. Founded
Nadar Mahajan Sabha in 1910.

Pallal Movement (Tamil Nadu-Late 19th Century)

The Pallais claimed Kshatriya status & called themselves Vanniya Kula Kshatriya.
They imitated Brahamamical customs like taboo on widow remarriage.

Vaikom Satyagraha (Kerala 1924-25)

Led by T.K. Madhavan, K. Kellapan & Keshava Menon. It was the first organised
temple of the depressed classes. They asserted along Gandhian lines the right of
Ezhavas & other to use the road near Travancore temple.

Nair Movement (Travancore-late 19th century early 20th century)

They attacked the social and political dominance of the Nambudri Brahmins.

Praja Mithra Mandall (Mysore 1917)

Founded by C.R. Reddi. It was Mysore's first political organisation and was founded
on anti-brahmin plateform

Mahar movement (Maharashtra late 19th century)

Led by Gopal Baba Walangkar, The Mahars (untouchable caste of inferior village
servants) claimed Kshatriya status and more jobs in the & services.

Mahad Satyagraha (Maharashtra 1927)

Led by Ambedkar. Ambedkar demanded the right of the Maharas to use tanks and
temples & abolition of Mahar's traditional service to village chiefs.