Carrying Chhatrapati Shivaji overseas: Maratha indentured labourers in Mauritius

History of Maratha indentured labourers

The indenture system, introduced by the British in 1834, allowed Indians to travel overseas to work on the colonial sugar plantations for fixed-term contracts. It came into being mainly in response to the revocation of slavery by the British Parliament in 1833, which compelled British planters to look for labourers in India. As Kumar notes in his book, between 1834 and 1920, close to one and half million Indians left their home to work in the sugar plantations of the British and European colonies in the Caribbean, South Pacific, and the Indian Ocean. While the bulk of those seeking employment under the indenture system came from the villages of Uttar Pradesh and Bihar, a significant number were also recruited from the districts of Bombay Presidency.

As noted by Satyendra Peerthum, historian at the Aapravasi Ghat Trust Fund (the Aapravasi Ghat World Heritage) and Mauritian Writer and Lecturer, between 1826 and 1910, an estimated 10 per cent of all indentured labourers, or around 45,207 men, women, and children arrived in Mauritius from the Bombay Presidency and the neighbouring regions. Typically, the recruits from Bombay Presidency came from four or five districts including Satara, Ratnagiri, Nagpur, Sawantwadi, and Pune. Peerthum suggests that they all registered themselves as ‘Maratta’ or Maratha even when they came from regions that are presently in Gujarat or Rajasthan.

Peerthum, who has compiled an exhaustive list of the earliest Maratha labourers in Mauritius, states that the first ship from Bombay, Sarah, arrived at the historic immigration depot, Apravasi Ghat at St Louis, Mauritius in August 1834, carrying 29 indentured workers. Among the first Marathas to land in the Mauritius port was 55-year-old Rowjee, who was settled to work on a five-year contract for an Indian Parsee planter in Mauritius. He was accompanied by 45-year-old Herou who came to work for the same employer and returned to India more than three decades later at the age of 78.

Kumar suggests that from the 1870s onwards, there was a sharp reduction in the number of people being recruited in the indenture system — which  required the nod of the provincial governments — from Bombay. While the provinces in North India and the Madras Presidency encouraged recruitment, the Bombay Presidency repeatedly expressed their disapproval of the system from the mid-19th century. “This was because from the mid-19th century Bombay was emerging as an industrial hub and consequently was in need of labour,” says Kumar.

Despite discouragement from the provincial government though, there were many from Bombay who desired to move overseas for work in the indenture system. Most of them sought out the Madras port to embark on their journey to the plantations of Mauritius.

Devotees worshipping Ganesha at a Spiritual Park in Mauritius (Source: Wikimedia Commons)

Mapping Marathi traditions in Mauritius

The Marathi indentured labourers, like many migrant communities, brought with them a rich tapestry of traditions, rituals, and customs. While cultural intermingling is common, the Marathis have stood apart by steadfastly preserving their heritage. Peerthum reflects, “This preservation has been the result of years of effort. The Indian Independence movement triggered a reflexive response within the Marathi Mauritian diaspora, leading to the formation of socio-cultural groups that asserted their community identity.”

A prominent organisation formed to uphold this identity is the Mauritius Marathi Mandali Federation, established in 1960. This umbrella group unites Marathis through cultural dances, religious ceremonies, and grand celebrations. The Marathi Mauritian community has also embraced the digital realm, curating thoughtful blogs that showcase their religious and cultural practices. Vaibhavjj, a key contributor, emphasises the role of youth — many of whom are the grandchildren of the original indentured labourers — in preserving and honouring their traditions. These blogs vividly capture cultural dances, the celebration of Ganpati, and the night-long jagran ritual.

Kumar notes, “Ganesh Chaturthi is a public holiday in Mauritius, and in recent years, Shivaji Maharaj Day has also gained prominence. The Marathi community is active in celebrating other Indian festivals such as Holi and Raksha Bandhan, and interestingly, now they also observe the Maratha New Year.”

The Marathi community, once concentrated in key areas such as the Black River District, is now dispersed across the Mauritian subcontinent. This district, home to the oldest and largest Marathi settlements — including Gorges, Casinet, Cascavelle, Bambous, Casa Noyale, and Moka — holds particular significance. Cascavelle is where the first Marathi temple, the Pandurang Kshetra Mandir, was established in 1909. A 2012 study by the Mauritius Marathi Cultural Centre Trust notes that Siwram Jankoo, a Marathi entrepreneur, provided free transport to Marathis from various settlements to gather at the temple in Cascavelle.

Shivraj Mahadoo, a 39-year-old Marathi citizen of Mauritius, observes, “Marathi settlements are more scattered today, as coastal Mauritius is not very developed in terms of facilities and job prospects.” Migration to areas like Bambous and Palma has been driven by improved access to education and steady employment from the expansive sugar estates. Palma is home to two Marathi temples — the Palma Marathi Sabha and the Shiv Ganesh Mandir — as well as a cultural association, the Marathi Vidya Pracharini Sabha.

Language has undoubtedly played a central role in fostering cohesion within the Marathi diaspora. In his interview with indianexpress.com, Peerthum notes, “The foundation of the Marathi language has been an examinable subject in primary schools since 1965 and now extends to secondary schools.” In his essay Indentured Labour Migration from Bombay Presidency, academic Dhanraj Gusinge highlights the government’s establishment of the Marathi-speaking union in 2010, aimed at preserving linguistic identity. This initiative actively promotes the practice of Marathi language and literature.

The Marathi community has played a significant role in Mauritian politics since the country’s independence in 1968. The first Communications Minister of independent Mauritius, according to Gusinge, was a Marathi, as was the Parliamentary Secretary in the Ministry of Fisheries. He further records that in 1976, the Minister of Employment and Internal Communications also hailed from the Marathi community. Suresh Moorba, the first Marathi lawyer in Mauritius, was appointed Minister of Information from 1980 to 1982.

Devendra Fadnavis unveiling Chhatrapati Shivaji Maharaj’s statue in Mauritius (Source: Indian Express archives)

The connection of the Marathi diaspora to its roots and its integration into the fabric of Mauritius is clear. One notable aspect, however, is the deep reverence the community holds for their leader, Chhatrapati Shivaji Maharaj. The Black River district in Mauritius has several statues dedicated to the Maratha warrior king. In April 2023, Maharashtra Deputy Chief Minister Devendra Fadnavis unveiled another statue of Shivaji Maharaj during his visit to Mauritius, remarking, “We all know that we exist because Chhatrapati Shivaji Maharaj existed.”

Echoing this sentiment, Mahadoo shares, “In most Marathi houses in Mauritius, you will have a portrait of Shivaji Maharaj, including in my own (house). Growing up, our elders instilled in us a deep respect for him. Shivaji Maharaj is not just our protector but a deity worthy of devotion.”

After the visit, Fadnavis wrote in a post on X, “Our ancestors when came here had no money but were rich in culture, language. And that’s what they preserved & today’s 4/5th generation is taking it forward successfully (sic).”