Backward Classes in the Dekkan

“Backward Classes in the Dekkan” records an address delivered in Kolhapur before Colonel Ferris, Maharaja Shahu Chhatrapati and other dignitaries. The speaker explains that the ceremony is to unveil the Maharaja’s portrait, and he expresses gratitude for the Maharaja’s generosity. He describes why portraits of benefactors hang in the institution: to surround students with noble ideas and inspire benevolence, simplicity and self‑sacrifice. He then turns from ceremony to social commentary. The Maharaja is presented as the embodiment of a principle: that a ruler must adjust the claims of multiple castes and communities so that all feel included and the body politic is preserved. Historical examples illustrate this point: Akbar fused diverse nationalities by appointing capable men of different faiths; Shivaji distributed office among Marathas, Prabhus and Brahmins to balance interests. The Maharaja’s current policy of reserving half of official posts for Marathas, Jains, Lingayats and Muslims follows these precedents. The speech condemns a distorted liberalism promoted by some Brahmins. He warns that half‑digested liberal ideas are promiscuously hurled at anyone who draws public attention to long‑ignored claims; such critics brand activists as unpatriotic yet refuse to see that their own vision of national life is a dream built on ignoring centuries‑old divisions. True reform, he insists, requires acknowledging the reality of caste interests and working patiently to elevate the masses through education and moral courage. Under nationalist slogans they call on everyone to merge class interests into a supposed national good while keeping non‑Brahmins socially inferior. The author argues that India is made up of centuries‑old castes defined by race, religion and occupation; unity must be based on recognition and adjustment, not suppression. He notes that laissez‑faire policies under early British rule allowed stronger communities to advance while backward communities were left behind. With new liberal ideas, these groups now demand equality in state, church and society. The Maharaja’s role is to champion their cause: he educates, reserves offices and acts as friend and guide to Marathas and other depressed classes. The speaker calls for a Maratha Hit‑Karini Sabha to organise the community and asks Colonel Ferris to support the effort. He insists that the aim is not simply to gain a few jobs but to restore social dignity to neglected groups. The address concludes with an appeal for mutual help between rulers and subjects and the unveiling of the Maharaja’s portrait. It places Kolhapur’s reform movement in a wider struggle across India in which backward masses seek to end priestly dominance and claim their rightful place.

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