The Matang Community: Social Change, Politics, and Identity in Maharashtra

The Matang community, traditionally known as the Mangs, plays a crucial role in the socio-political fabric of Maharashtra. Historically marginalized, the Matangs have endured significant economic and social challenges, lagging behind other Dalit groups like the Mahars and Chambhars in educational and economic development. This article delves into the historical, social, and political evolution of the Matang community, shedding light on their identity struggles, challenges, and the strides they have made toward social mobility in recent decades.

Historical Background and Occupation

The Matangs, primarily referred to as Mangs, have been tied to traditional caste occupations for centuries. Their roles often included rope making, broom and basket making, and serving as village musicians. Although these jobs were essential to the local economy, they were deemed low-status, resulting in the community facing severe social and economic marginalization. Unlike other Dalit groups, the Matangs remained bonded laborers well into the 20th century, particularly in the feudal regions of Marathwada. This servitude, along with limited access to education and land ownership, kept them among the most oppressed sections of society.

Before India gained independence in 1947, many Matangs began migrating to urban centers like Bombay in search of better opportunities. However, a more significant wave of displacement occurred after the 1970s, as many sought to escape the village economy that had traditionally constrained them to menial work. While some have transitioned into other professions, a substantial number still work as agricultural laborers, with overall economic upliftment remaining slow.

Education and Leadership

One of the primary reasons for the Matang community's continued backwardness has been their limited access to education. Unlike the Mahars, who benefitted from Dr. B.R. Ambedkar's leadership and movements advocating for education, the Matangs have often lacked strong, effective leaders. This absence of guidance has hindered their social and political advancement.

Leaders like Annabhau Sathe, a significant figure among the Matangs, have contributed to giving the community a voice, yet their influence could not match the widespread reforms initiated by Ambedkar for the Mahars. This lack of leadership meant that the Matangs were less politically aware and unable to take full advantage of the constitutional rights that could facilitate their development. Even after independence, their engagement with higher education and professional opportunities remained limited, contrasting sharply with the Mahars' embrace of education and social reform.

Social Identity and the Struggle for Recognition

In recent years, the Matang community has made concerted efforts to assert their identity and pursue upward social mobility. The term "Matang" represents a Sanskritized version of "Mang," reflecting the community's desire to move past the stigma associated with their traditional caste identity. Despite these efforts, the state apparatus in Maharashtra has often failed to recognize this evolving identity, treating Mangs and Matangs as distinct entities, which perpetuates their marginalization.

The struggle for social recognition has been complicated by internal divisions within the Dalit community. The historical rivalry between the Mahars and Mangs, rooted in their differing caste hierarchies and competition for occupational roles, continues to hinder collective unity. Religious conversions have further deepened these divides. While many Mahars converted to Buddhism following Ambedkar’s lead, a significant number of Matangs have remained within Hinduism, isolating them from the broader Dalit movement.

Politics and Mobilization

Politically, the Matangs have often been sidelined. Historically, Mang leaders have opposed some of Ambedkar's initiatives, including efforts to enable temple entry for untouchables and his call for conversion to Buddhism. This opposition created a divide between the Matangs and the broader Dalit movement, leaving them less radical in their fight against caste oppression. Over the years, political parties like Congress, along with others, have sought alternative leadership within the Dalit community, deepening rifts among sub-castes like the Mahars, Chambhars, and Matangs.

Despite these challenges, the Matangs are increasingly embracing Ambedkar's ideology. Celebrating Ambedkar’s anniversary and honoring other Dalit leaders reflects a growing influence of the Dalit movement on their social consciousness. This shift is significant, as it may transform the collective identity of the Matangs, especially with a rising trend of conversion to Buddhism within the community, mirroring the path taken by the Mahars decades earlier.

Relative Deprivation and Social Mobility

The economic and social progress of the Matang community has been hindered by a sense of relative deprivation. This feeling arises from their comparisons with the Mahars, who have made significant strides in education and social mobility. The Matangs often perceive the Mahars as more fortunate, enjoying greater material status and opportunities. This resentment, fueled by political forces, has sometimes led to tensions between the two communities, with the Matangs attributing their lack of progress to the Mahars.

The Matangs' slow response to state interventions, such as educational reforms and job reservations, has further exacerbated their marginalization. By the time the Matangs began seeking educational opportunities and government jobs, these avenues were already dominated by other communities, leaving them with fewer prospects for advancement. This delay has fostered a sense of stagnation within the community as they struggle to compete in a rapidly changing socio-economic landscape.

Conclusion

The Matang community in Maharashtra has faced centuries of marginalization, economic deprivation, and social stigma. While there has been progress, particularly through migration and an increasing embrace of education, their advancement has been slow compared to other Dalit groups like the Mahars. The Matangs’ political mobilization has also been hindered by historical divisions and a lack of strong leadership, further isolating them from the broader Dalit movement.

Nevertheless, the recent social and political awakening within the Matang community, combined with a growing alignment with Ambedkarite ideology, holds the promise of change. The struggle for identity, social recognition, and political representation is ongoing, but the seeds of transformation are evident. With continued efforts toward education, political awareness, and social unity, the Matangs may finally overcome the historical barriers that have long hindered their progress.