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Later on in the 1930s, Jedhe merged the non-Brahmin party with the Congress party and changed the Congress party in the Maharashtra region from an upper-caste dominated body to a more broadly based but Maratha-dominated party.

Apart from Jedhe,most Congress leaders from the Maratha /Kunbi community remained aloof from the Samyukta Maharashtra campaign of the 1950s.

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This opinion about the Shudra varna was supported by Brahmin Councils in Maharashtra and they stuck to their opinion even when they(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 In the 21st century, the Government of Maharasthra cited historical evidence for the shudra status of prominent Maratha families as well as the prominent Maratha family (Bhosle) being declared as Shudras by the (British) Madras High Court to form a case for reservation for the Marathas in Maharashtra.

These non-Brahmins gained prominence in Indian National Congress during the Indian independence movement.

In independent India, these Marathas became the dominant political force in the newly-formed state of Maharashtra.

Since then, families have formed the basic unit of society.

Although Satan has worked throughout history to destroy families, God specializes in preserving and restoring families.

The empire also resulted in the voluntary relocation of substantial numbers of Maratha and other Marathi-speaking people outside Maharashtra, and across a big part of India.

Today several small but significant communities descended from these emigrants live in the north, south and west of India.

Earlier listings of martial races had often excluded them, with Lord Roberts, commander-in-chief of the Indian Army 1885–1893, stating the need to substitute "more warlike and hardy races for the Hindusthani sepoys of Bengal, the Tamils and Telugus of Madras and the so-called Marathas of Bombay." Historian Sikata Banerjee notes a dissonance in British military opinions of the Maratha, wherein the British portrayed them as both "formidable opponents" and yet not "properly qualified" for fighting, criticising the Maratha guerrilla tactics as an improper way of war.

Banerjee cites an 1859 statement as emblematic of this disparity: There is something noble in the carriage of an ordinary Rajput, and something vulgar in that of the most distinguished Mahratta.

By 19th century, the term Maratha had several interpretations in the British administrative records.

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