Author: Saroj Kanjilal
DOI Link: https://doi.org/10.70798/Bijmrd/03110012
Abstract: The Matua Dharma, founded by the divine figure Harichand Thakur (1812–1878) and meticulously institutionalized by his son, Guruchand Thakur (1846–1937), represents one of the most profound and successful socio-religious reform movements among the marginalized communities of 19th-century undivided Bengal. This paper moves beyond defining Matua merely as a spiritual alternative, arguing instead that its emergence was an essential and non-negotiable socio-political necessity for the Namasudra community (formerly known as Chandala) and allied groups. Its necessity stemmed from three interconnected and crucial functions: firstly, its development of a radical theology of dignity (Sahaj Manush) which theologically abolished Brahminic hierarchical exclusion; secondly, its establishment of a powerful, decentralized organizational structure for collective political mobilization; and thirdly, its creation of a distinct, affirmed cultural identity rooted in the sacralization of labor (Krishikaj) and self-reliance. Matua’s emergence was thus a foundational response to centuries of imposed social, economic, and ritualistic oppression, establishing the organizational and ideological bedrock for the assertion of untouchable rights in colonial and post-colonial India.
Keywords: Matua Dharma, Harichand Thakur, Guruchand Thakur, Namasudra community, Sahaj Manush, Krishikaj, Chandala.
Page No: 123-127