Caste Equations in Maharashtra Assembly Elections 2024

 

Election season is upon us, with excitement brewing after the elections in Haryana and the U.S. Presidential elections. Predicting election outcomes has proven to be a challenge, as recent forecasts crumbled under unexpected results. Will we witness similar surprises in the Maharashtra elections?

In just two days, Maharashtra will conduct its state elections. This is a crucial opportunity for the BJP, which faced disappointment in the recent Lok Sabha polls, where the Mahavikas Aghadi (MVA) triumphed by winning 30 out of 48 seats. This setback to NDA has energized the Indi Bloc. A victory for the MVA in Maharashtra could compel Congress to court leaders like Nitish Kumar and Chandrababu Naidu, potentially destabilizing the Central Government and giving the INDI Bloc another shot at power.

The state is currently experiencing unprecedented polarization. The concept of “vote jihad” is frequently discussed, and the significant turnout from the Muslim community has bolstered Congress's stance. In the Dhule constituency, although the BJP led by 190,000 votes across various segments, they ultimately lost due to a strong turnout in Malegaon, where the Muslim population favored Congress, flipping the seat by a narrow margin of 3,000 votes. This unexpected outcome has left Congress in a frenzy, rallying around themes of constitutional integrity while striving to deplete Hindu voters in the lines of caste amid debates surrounding reservations and caste census issues.

Until August, the MVA coalition of Congress, NCP (Sharad Pawar faction), and Shiv Sena (UBT) appeared confident about securing a majority. However, as the election date neared, internal dissent emerged from both sides. Despite efforts at damage control, the political landscape has shifted, suggesting that the ruling Mahayuti alliance may emerge victorious, albeit by a slim margin.

It is often said that in India, we do not CAST OUR VOTES, BUT VOTE OUR CASTE.  Let’s examine the caste dynamics at play in Maharashtra:

Marathas: Comprising approximately 30% of the state’s population, the Maratha community remains influential. Rahul Gandhi's comment on equitable rights (jitni aabaadi, utni haq) has sparked debate on whether similar principles should extend to Hindus. The community, once unified, is now fragmented, complicating voter consolidation. Notable withdrawals, such as that of Jarange, could mitigate further division. While many Maratha peasants may align with the MVA, the overall voting pattern remains uncertain.

OBCs: Representing 38% of the voter base, this group is diverse and lacks homogeneity. Issues of local relevance, candidate selection, and community representation will be pivotal. The BJP has sought to bolster OBC representation, which could provide an advantage, as leaders like Chagan Bhujbal work to rally this electorate.

Dalits: The Dalit community is divided into two segments. The Mahar community, which advocates for Neo-Buddhism, is unlikely to support the BJP, while non-Mahar SC communities such as Mang, Matang, and Chambar have remained aligned with the party. The BJP's outreach through initiatives like the Vanvasi Kalyan Kendra has garnered some support among Dalits, but the majority sentiment may still lean toward the MVA, contingent upon local dynamics.

Muslims: With polarization reaching new heights, AIMPLB representatives have called for a united Muslim vote in favour of the Congress alliance as a strategy to oust the BJP from power, both in Maharashtra and in the Centre. Their 17-point agenda, which includes demands for funding and quotas, reflects a strong desire for cohesive voting. Although Owaisi may divert some votes, the Muslim electorate appears determined not to split their votes, favoring the MVA.

Both the MVA and Mahayuti have governed Maharashtra for the past 2.5 years, yet neither has significantly advanced state development. As a result, both camps are resorting to populist schemes to win votes, raising concerns about fiscal responsibility and long-term progress.

A BJP win in Maharashtra could ensure political stability, reinforcing India's momentum on the global stage. Conversely, a loss could alter political calculations nationwide.

It is crucial that voters prioritize informed choices over caste affiliations and consider candidates based on development perspectives. However, will parties continue to rely on freebie policies at the expense of genuine development? The coming days will reveal much.

Johaar Maai-baap Johaar

 Johaar Maai-baap Johaar - Abhang by Sant Chokamela

This is one abhang sung very rarely. One can experience the pains of caste discrimination existed in those days through this Abhang though this abhang is intended to be a token of human's surrender to Super power God.

जोहार मायबाप जोहार | तुमच्या महाराचा मी महार ||१||

बहु भुकेला जाहलों | तुमच्या उष्ट्यासाठी आलों ||२||

बहु केली आस | तुमच्या दासाचा मी दास ||३||

चोखा म्हणे पाटी| आणिली तुमच्या उष्ट्यासाठी

If required, listen to the great Kumar Gandharva or Manjusha-Kulkarni-Patils' rendition by searching in Youtube

Johar is the way of Salutation. It is how the downtrodden or the lower caste people addresses Upper caste people. In Odiya Johar is used for greeting or saluting someone. Johar also meant “warrior”. In Hindi, it means self-immolation (The Rajput Queens used to commit this – Sati), however in this abhang, in this context, it is referring to Salutations.

Johar Maibaap – meaning Salutations to Thee! My father and Mother; which implies that Lord Vithhal showers love on us like a mother and at the same time, He is as protective as a father. When one addresses a person as mai-baap, it means that he has thoroughly surrendered himself at the hands of the one whom he/ she termed as Mai-baap. Here, Sant Chokamela terms Lord Vithhal as mai-baap meaning he had surrendered himself at the hands of Lord Vitthal (just as a kid surrenders to its parents). He surrenders himself with utmost respect and love.

Sant Chokamela further says, “Your Majesty, I am a Mahar (considered as low-caste people who were denied entry into any temple in those days). Today, Mahar is classified under SC/ST category. In olden times, the caste system discriminated against them in many ways. Mahars used to work as unpaid labour. Perturbed by the caste discrimination, Sant Chokamela, complains to Lord Vithhal saying that he is lowest even to the low-class clan. I am low to the lowest – Maharacha Mahar… he says. So the saint is saying that he is so lowly, i.e. a Mahar to your Mahar.

While the above lines are intended to be a token of one’s surrender or submission to God, the metaphors used are indicative of the social norms existed at that time. Due to his caste, he was not allowed to enter the temple of Lord Vitthala, whom he so earnestly worshipped. Mahars used to visit the houses of the upper-caste people, beg for the left-over food (from yesterday) bring home and eat them. They were not paid for their labour but were provided food (mostly leftovers). I am so hungry to have your leftovers. He says, “I am too hungry, I have come to collect the left overs of you..”

He continues, “I have sustained much hopes on you, I am servant of your servants, or Mahar of Mahars, You are my ray of hope, provide me with the left overs…” (Leftover here refers to His Prasad, or blessings)

Paati means afterwards, it also means protect. Ushtyasaathi means “for the sake of left-overs” or “for the sake of lazy-creed”. Anili means Ray.

The story of how the saint died is also noteworthy in this regard. He was from the town of Mangalwedha (in Solapur district of Maharashtra), and was working as a mason in the construction of the city wall. In an unfortunate accident, a section of the wall collapsed on him, thus killing him instantly.

Sant Chokhamela was not allowed to enter the temple till his death. It is said that his bones chanted the name of Lord Vitthal and they were buried at the entrance of the temple. So, any pilgrim visiting the temple first pays obeisance to Sant Chokhamela at the entrance, and then enters the sanctum to worship the Lord.

Another view of looking at the term Johar used in this Abhang:

“Johaar” is a salutation widely used in Orissa. One has to find out why only Mahars in Maharashtra use the term Johar for Salutations. Mahars had a peripheral place in the general scheme of a village. They couldn’t own land, had responsibility to provide security to the village, to act as runners in order to deliver messages to nearby villages etc. It might be the result of a migration to Maharashtra - much later, after the land was owned and the powers-that-be already established in villages. There used to be a particular custom in a traditional village - Mahars had to go to the house of the chief of the village in the morning, bow to him saying “johaar” and get leftover food from him. This looks like a typical condition that a chieftain would impose while agreeing to let the needy migrants stay; making sure that the future generations know who is the boss.

Now the question is - Did they migrate from Orissa? If so, under what circumstances? Have a few Oriya surnames with prefix “Maha” given the name “Mahar” to this community of migrants? Had there been circumstances in the history of Orissa, causing a migration - maybe like a bloody invasion of Kalinga? – One is not sure.