An average English classroom in India today is never homogeneous. The learners come from varied socio-cultural and presently even national backgrounds.
Maratha Empire The term "Maratha" originally referred to the speakers of the Marathi language. In the 17th century, it emerged as a designation for peasants from Deccan who served as soldiers in the armies of Muslim rulers and later in the armies of Shivaji Maharaj.
Thus the term 'Maratha' became a marker of an endogamous caste. It was further expanded into a vast empire by the Maratha Confederacy including Peshwasstretching from central India  in the south, to Peshawar  in modern-day Pakistan on the Afghanistan border in the north, and with expeditions to Bengal in the east.
By the 19th century, the empire had become a confederacy of individual states controlled by Maratha chiefs such as Gaikwad 's of Barodathe Holkars of Indorethe Scindias of Gwaliorthe Puars of Dhar and Dewasand Bhonsles of Nagpur.
In the Thane District Gazetteer ofthe term was used to denote elite layers within various castes: Marathas and other Kunbis. The Kunbis allowed it and the higher status Marathas prohibited it. However, there is no statistical evidence for this.
In independent India, these Marathas became the dominant political force in the newly-formed state of Maharashtra. The Kunbis who served the Muslim rulers, prospered, and over time adopted different customs like different dressing styles, started identifying as Maratha and caste boundaries solidified between them.
In the nineteenth century, economic prosperity rather than marital service to the Muslims replaced the mobility into Maratha identity. Eaton gives an example of the Holkar family that originally belonged to the Dhangar Shepherd caste but was given a Maratha or even an "arch-Maratha" identity.
She states that Maratha, Kunbi and Mali are the three main farming communities of Maharashtra - the difference being that the marathas and Kunbis were "dry farmers" whereas the Mali farmed throughout the year. Gaikwad, and some others instated that Maratha associations have submitted proofs and petitions to be included in the Other Backward Class.
Today several small but significant communities descended from these emigrants live in the north, south and west of India.
These descendant communities tend often to speak the local languages, although many also speak Marathi in addition. You can help by adding to it. Education of all other castes and communities was very limited and consisted of listening to stories from religious texts like the Puranas or to Kirtans.
The artisan castes were intermediate in terms of literacy. For all castes, men were more literate than the women from that caste respectively. Female literacy as well as English literacy showed the same pattern among castes.
Data compiled by the Maratha Kranti Morcha members showed that the expenditure incurred by an average low income and poor Maratha family has doubled in the last 10 years when it comes to dowry. A member said in"The dowry amount ranges from Rs 7 lakh to Rs 50 lakh, depending on the profession of the groom.
Even in the remote villages, a small and marginal farmer spends Rs 2 lakh to Rs 3.
Dowry has now attained a status symbol in the community and that is part of the issue. Neela Dabir conducted her research on widows in Maharashtra by dividing them into three groups.
The second group consisted of women from the Maratha caste and the third group was all others. She concluded that the Brahmins, CKPs and Saraswats who had similar "family norms" of following the higher caste Hindu rituals and traditions, discouraged widow remarriage.
Although the marathas were politically dominant in the 20th century, they did not prohibit widow remarriage due to their ritualistic norms. The widows from the three castes Saraswat,CKP, Brahmin had to join Ashrams in large proportions whereas the widows from Maratha and other Hindu castes did not generally face such distress in their life in the 20th century.
She quotes about the devotion of the Marathas in the 19th century to Mhasoba as follows: You will not find a single family among the Marathas who do not set up in the grounds around their village some stone or other in the name of Mhasoba, smear it with red leadand offer incense to it; who without taking Mhasoba's name will not put his hand to the seed-box of the plough, will not put the harrow to the field, and will not put the measure to the heap of threshed corn on the threshing floor.
There was some controversy over the date but it is now celebrated on February 19th. Earlier, the regional Marathi political parties - Shiv Sena as well as the Maharashtra Navnirman Sena were celebrating it as per the Tithi according to the Hindu Calendar "Falgun Vadya Tritiya" - third day of the month of Falgunwhereas the State Government was celebrating it as per the Gregorian Calendar.
This issue was the subject of antagonism between the Brahmins and Marathas, dating back to the time of Pratap Singhbut by the late 19th century moderate Brahmins were keen to ally with the influential Marathas of Bombay in the interests of Indian independence from Britain.
These Brahmins supported the Maratha claim to Kshatriya status, but their success in this political alliance was sporadic and fell apart entirely following independence in This opinion about the Shudra varna was supported by Brahmin Councils in Maharashtra and they stuck to their opinion even when they the Brahmins were threatened with the loss of land and property.
This led to Shahu supporting Satyashodhak Samaj as well as campaigning for the rights of the Maratha community.View seminardocx from EARLY CHIL CE at Kaplan University, Davenport.
1. Explain what may be a downside of the power-oriented linguistic style of communication. Are there any ways to address. ABUNDANCE OF SOURCES production, performed in an auditorium or in the open air, resounds in the drawing room 49 It is evident that already with the arrival of analogue mechanical reproduction means thinkers felt that the relation between the terms used to describe creativity was changing, i.e., that such relation would go through inevitable.
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Power Oriented Linguistic Style Page13 Html difference between Hyper text markup language (HTML) and Extensible markup language (XML) is that HTML is a markup language used for creating web pages and XML is also a markup language but is primarily used for information sharing mainly those connected to the internet.
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The linguistic input and the cultural aspects of. The power-oriented linguistic style should be interpreted as a general guideline. A major component of the emotional impact of a message is communicated nonverbally, perhaps up to: 90 percent.