Vol. 17, Part II · pages 156–160

133A PEOPLE AT BAY SYNOPSIS Chapter 1. A Civilization which is Infamy I. Another cross-section view. II. Sunken classes seen through it.—(a) Primitive Tribes, (b) Criminal Tribes, (c) Untouchables. III. Their Position as affected by Hindu Civilization. IV. Difference in the Problems of these Classes. Chapter 2. The Felony of a Graded Order I. Hindu Social Organization. II. Gradation v/s. Inequality. III. The Reality of it. IV. The Inequity of it. Chapter 3 From Millions to Fractions I. Population of the Untouchables an unknown quantity. II. The Census of 1911 and the first attempt at separate enumeration. III. Confirmation of the findings of 1911 Census. IV. Lothian Committee and the Hindu cry of “No Untouchables.” V. Reasons for the Cry. VI. Attitude of the Backward Classes and the Muslims. Chapter 4 Waiting for a Visa I. The Unclean and the Ominous. II. Untouchability and the Hindus.

134 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES III. Untouchability and the Parsis. IV. Untouchability and the Musalmans. V. Neither man nor brother though kith and kin. Chapter 5 Revolt of the Untouchables I. Long in travail, II. Fight for right to use roads. III. Fight for right to take water. IV. Fight for right to Worship in Temples. V. Fight for a Clean Life. Chapter 6 Held at Bay I. Hindu Reaction to the Revolt of the Untouchables. II. Lawless means for Ruthless Repression. III. Untouchables-a weak force. IV. Officers who are shameless partisans. V. Silencing the guns. VI. A new form of punishment. Chapter 7 Why lawless is lawful I. Adharma for Dharma. II. Manu and Dharma. III. Modern Counterparts. IV. Effect of Dharma on character and outlook. Chapter 8 Parallel Cases I. Slavery in Rome. II. Villeinage in England. III. Jews and Slavery. IV. Negroes and Slavery.

135A PEOPLE AT BAY Chapter 9 Slaves and Untouchables I. Slavery in India. II. Slavery de-jure. III. Slavery de facto. IV. A Paradox and its explanation. Chapter 10 An Eternal Verity I. A Stigma that cannot be washed away. II. Law and Religion. III. Part played by the Intelligentsia. IV. Gradations of Status and the Weakening of the Common Front. V. Chaturvarna and the emasculation of the masses. Chapter 11 Untouchables and Pax Britannia I. Untouchables and the British conquest of India. II. British Government and Education of the Untouchables. III. British Government and the entry of the Untouchables in public service. IV. British Government and Social Reform. V. British Government and the gain to the Untouchables. Chapter 12 Hindu Reformers At Work I. Buddha and Social Reform. II. Hindu saints and what they did. III. Genesis of Social Reform in Modern India. IV. Scope of the Reform Movement. V. Reformers in Action. VI. Hindu Youth and Social Reform.

136 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES Chapter 13 Christainising the Untouchables I. Hindu opposition to Conversion. II. Slow growth of Christianity. III. A wrong approach. IV. Christianity and the Return of the Pagan. V. Christianity and the Social Position of the Convert. Chapter 14 Under the Aegis of Mr. Gandhi I. A Saint and a Politician. II. The Great Repudiation. III. His Work for the Untouchables. IV. Gandhian way of Salvation. V. A Politician and a Saint. Chapter 15 Untouchables and their Origin I. The theory of Race. II. The theory of Conquest. III. The theory of Manu. IV. The theory of the Unclean. V. A new theory. Chapter 16 Untouchables and their Destiny I. Within or without. II. Hinduism as a Spiritual Home. III. Gita and the hope of the Untouchables. zz

Note : The Ms. of the paper did not contain title—Editors. 21 THE MAHARS : WHO WERE THEY AND HOW THEY BECAME THE UNTOUCHABLES ? In this paper, I propose to raise these questions, and attempt to give an answer to them which in my judgment are most appropriate answers. These questions are : (1) Who are the Mahars ? (2) Why do they live outside the village ? and (3) Why have they been classed as Untouchables ? * * * I Who are the Mahars ? Mr. Wilson derived the word ‘Maharashtra’ from the word ‘Mahar’ and suggested that Maharashtra meant the country belonging to the Mahars. This derivation of the term Mahars is sought to be supported on the analogy of ‘Gujarashtra’ the country of the Gujars and ‘Saurashtra’ the country of the Sauraj. An objection is taken to this derivation of the term Mahar on two different grounds, the one objection rests upon the view that the term Maharashtra does not mean the country of the Mahars but that it means the great country. The second objection that is raised to this derivation is based upon the view that the Mahars who are at present so fallen in their social status that it could not be supposed that they at any time in the course of history have had so exalted a position as to be the ruler of the country. It is my view that this derivation put forth by Mr. Wilson is unsupportable for two very different reasons. The first reason which leads me to reject the derivation suggested by Wilson may be formulated in the following terms : It is obvious that if Maharasthra meant the country of Mahars, it is obvious that the Mahars as a community distinct from the rest of the population must have been in existence from very ancient times and must have been known in history, by that name. Now is there any evidence to show that the Mahars are as a community known to history by the name Mahars ? Confining ourselves to the Bombay Presidency the three principal communities which comprise the Untouchable classes are: (1) The Mahars, (2) The Chambhars, and