Bal Shastri Jambhekar: Was the pioneer of the intellectual movement in Maharashtra in the first half of the’19th”century,’through his numerous writings
Dodoba Pandjurang Tarkhadkar: A social reformer; was the founder of the Paramhansa Sabha, the first reform organisation’in Maharashtra
Bhaskar Pandurang Tarkhadkar: Was an early militant nationalist critic of British rule, particularly its exploitative character’Gopal Hari Deshmukh: Better known as Lokhitwadi, broadened the scope of the reform movement in Maharashtra through’his writings, particularly the all-encompassing Shatapatren, his hundred letters. Both Jambhekar and Lokahitwadi sought a’permanent solution to women’s problems, not in monogamy and widow-marriage, but more fundamentally in the equal’distribution of rights to women on par with men.
Vishnu Bhikaji Gokhale: Opposed caste distinctions and worked for an equitable social order
Vishnu Shastri Pandit: Was a leading figure in the sphere of the agitation for female emancipation and a strong advocate’of widow remarriage; he founded the Vidhva Vivah Uttejak Mandal in 1865 and set an example for society by himself’marrying a widow in 1875 .
Mahatma Jyotiba Phule: Born in the Mali caste, emerged as a champion of the depressed sections of society including’untouchables and women; he and his wife started a girls’ school at Pune in 1851 and one for untouch in’championed the cause of the liberation of Indian women.
R.G. Bhandarkar: Known as ‘Maharishi’ for his profound scholarship, was a strong support of social reform; he arranged’the marriage of his widow daughter in 1891 against conservative opposition.
M.G. Ranade: A judge of the Bombay High Court, was also a leading social religious reformer of Maharashtra who’reorganised and strengthened the activities of the Prarthana Samaj
Vishnu Shastri Chiplunkar: Tried to promote the cause of social reform through his famous Marathi magazine Bibandhamala.’K.T. Yelang: The first Indian vice-chancellor of a university; was instrumental in expanding primary education in Bombay.’Ganesh Vasudev Joshi: Provided a critique of British economic policies in India and emphasised upon education as the’most effective agent of social change.
Narayan Ganesh Cahandavarkar: Basically a philosopher, was a great leader of the Prarthana Samaj
Narayan Guru: A scholar of Sanskrit, Tamil and Malayalam and writer of devotional songs; worked for social advancement’of backward communities; he founded the S.N.D.P Yogam for the social, cultural and educational uplift of the Ezhavas, a’backward community of Kerala.
Sister Nivedita (born Margaret Nobel in Ireland): Was a devoted disciple of swami Vivekananda; she was the first Western’women to be admitted to an Indian monastic order and who influenced the militant youth of her time.
Thakar Bapa: Worked as an engineer in India and Uganda, was associated with the Servants of Indian Society, the’Depressed Classes Mission and the widow home in Poona.
Guru Ram Singh: Played a key role in the Namdhari movement, tried to abolish caste distinctions and enjoined widow’remarriage among the Sikhs; his militant disciples were known as kukas; he was arrested and deported to Burma by the British.’Sasipada Banerjee: A Brahmo Samajist, founded the Working Men’s Club (an early form of a trade union) and also’published a journal focusing on worker’s issues
Naoroji Furdonji, Dadabhai Naoroji and S.S. Bengalee, all leading Parsee figures in Bombay, started a religious association’called the Rehnumai Mazadayasan Sabha in 1851. It stood for the modernisation of Parsi religion and social customs. It’also launched a struggle for the introduction and spread of education among women, grant of a legal status to them and’for uniform laws of inheritance and marriage for the Parsi community.
Kandukari Veeresalingam was a pioneer of the social reform movement in the South of India (1848-1919). Unlike most’of his contemporaries in the social reform movement in Calcutta or Bombay, Veeresalingam came from a poor family and’was a school teacher. He was a prolific writer and produced a large number of tracts and pamphlets on social reform in the’Telugu language. Hence he has a claim to be regarded as the father of modern Telugu prose. His missionary zeal on issues’like re-marriage of widows, female education and generally on the upliftment of women and removal of social vices made’him a very influential figure for the later generation of Andhra social reformers.