MARATHI DALIT

MOVEMENTS
INTRODUCTION
 Dalit movements have aroused all over India as a
protest against the injustice and sufferings of the
Dalits, the untouchables.
 Though they had particular aims at first, later they all
merged to a national movement with the common aim
of emancipation of Dalits from the evils of caste(Varna
system) and society.
 First lot of such movements happened in Maharashtra
termed Marathi Dalit Movements.
HISTORY
BRIEF HISTORY OF DALIT MOVEMENTS IN MAHARASHTRA:-
 Steps taken for the ascent of Dalits in 20th century
 The Ambedkar era: Real progress period of Dalits in
Maharashtra
 Ambedkar’s crucial step: Conversion from Hindu- Mahar
to Buddhist
 Post Ambedkar movements
HISTORY
 Dalit: Literal meaning is broken people

 At first Mahatma Jyotirao Phule used this word for this

class of people. They were untouchables. These people
were exterior class people, this was the depressed class of
society.Now, the official name is Scheduled Castes.
HISTORY

 Origin: Caste system in India based on Varnas. i.e.

Brahmin, Kshatriya, Vaishya and the Shudra. The book
named “Manusmriti” written by so called Hindu saint also
supported the Varna system and gave it a follow-up. In
this caste system, basic rights and duties are assigned
based on birth and are not subject to change.
HISTORY
 They were denied access to land and basic resources,
forced to work in degrading conditions .

 They had no access to temples and other public

places.Dalit children were made to sit at back or even out
of the classroom.They were typically considered low,
impure and polluting based on their birth. They were not
allowed to live a standard life.The worst thing is that they
were untouchables in all manner.
HISTORY
 Mahatma Jyotirao Phule: First man who raised issue of
Dalits.
 Founded “Society for promoting education for Mahar,
Mang & others” for Dalits.
 Wrote books, and worked very hard.
 He even worked for education of women who faced triple
burden: Class, Caste, and Gender.
 He himself defined the word Dalit for this backward class
of people.
HISTORY
 Shahu Maharaj: King of Kolhapur.
 The father of reservation system in India.
 Introduced Reservation facility for Dalits for their ascent.
 Constructed special hostels for backwards.
 Allowed Dalits to mix up with others and also permitted
them to enter temples.
HISTORY
 Dr. Ambedkar: First matriculate from Dalit.
 An Jurist, A Political leader, An advanced thinker, A
philosopher, An Orator, An Anthropologist, An
educationist, A social reformer, An Economist… overall he
was an Intellectual personality from Dalit community
only.
 Cabinet minister in first Indian government.
 An architect of The Constitution of India.
HISTORY
 Dr. Ambedkar presided over the Yeola Conversion
Conference, held in Yeola, in Nasikh District
 Ambedkar’s Yeola Speech on 13 October 1935:
“I was born as a Hindu, but I will never die as a Hindu”.
(Referring to his conversion to Buddhism)
HISTORY
 The Satyagriha of Kalaram temple of Nasik, and of the lake of
Mahad.
 Demand for separate constituency for the Dalits.
 Representations of backward classes/Dalits in Round Table
Conference.
 Invaluable contribution as the chairman of drafting
committee of The Constitution of India for Dalits.
HISTORY
 Ambedkar Quotes:-
 Religion must mainly be a matter of principles only. It cannot be a
matter of rules. The moment it degenerates into rules, it ceases
to be a religion, as it kills responsibility which is an essence of the
true religious act. I like the religion that teaches liberty, equality
and fraternity.
 A people and their religion must be judged by social standards
based on social ethics. No other standard would have any
meaning if religion is held to be necessary good for the well-
being of the people.
HISTORY
 Ambedkar saw no hope for Dalits being Hindu.
 He chose Buddhism as a new religion for Dalits: The Buddhism
assures Equality, Liberty, Justice, Fraternity for all irrespective
of one’s gender and birth.
 He turned to Buddhism on 14th October 1956. So thus, his
followers turned.
 Amedkar died on 6th december 1956; The end of Ambedkar
era.
HISTORY

 He formed Scheduled Caste Federation, Labour Party for

the ascent of Dalits.
 The Idea of Republican Party of India was the brainchild of
Ambedkar itself.
 He gave a credo for all: Learn, Unite and Fight!
 Post Ambedkar movement can be classified in some ways.
HISTORY
 For real progress, Dalit needs to be part of system.For this,
there is somehow active political front of Dalits which
includes political parties such as Republican Party of India,
BSP.
 Literature contributes a lot for the ascent of the society. In
post Ambedkar movements, many from Dalit rising as
writer and writing in the self defined Dalit Literature. This
Literature may help them for upliftment to the general
society.
HISTORY
 The movement may be in Transit period at this time.
 Though not fully united, Dalits try to make their position
and acquire dignity in the mainstream society.
 Despite their struggle, mainstream society is not yet ready
to accept them as equal common human being.
 Laws are there, but Atrocities also there.
 The responsibility of society is to accept Dalits as humans.
MAHAR MOVEMENT
 Mahar is an “untouchable” caste cluster, living chiefly in
Maharashtra and in adjoining states.

 The ‘rashtra’ has the name of ‘mahar’ as they say and

hence the name Maharashtra

 They mostly speak Marathi, the official language of

Maharashtra.
MAHAR MOVEMENT
 They make up around 9 per cent of the entire population
of Maharashtra.

 The Mahars live in the villages’ outskirts. They were

classified as “untouchables” during the Gupta age.
MAHAR MOVEMENT
 As a people, they are strong, hardy, and of fighting spirit.

 Traditionally
considered lower the Hindu hierarchical
system, a number of Mahars during the twentieth century
converted to Buddhism, Ambedkar being one of them.
 They rose against the upper-caste domination in the early
twentieth century and revolt was called the Mahar
movement.
MAHAR MOVEMENT
 The Mahar movement brought the smaller and
untouchable castes onto a single platform and also
brought a degree of awareness and unity enabling them
to create a separate political party; a system of education
including schools and colleges, hostels; and an effective
Buddhist conversion movement.
MAHAR MOVEMENT
 The Mahar Movement in Maharashtra was designed
over the years with the ideology and program initiated
by various leaders from time to time.
 Before Dr Ambedkar’s rise as an emancipator of the
“untouchables”, the Mahars tried to raise their social
status within the Hindu religion.
 Many efforts made by various leaders give us a picture of
the origin of Dalit Movement on the one hand and a
clear perspective of this movement on the other.
MAHAR MOVEMENT
 G.B. Walangkar was the first to fight for the rights of the
Mahars in Maharashtra.
 He retired from military service in 1886 and mobilized
people and made them conscious about their human rights.
 He highlighted the grievances of the people through his
writings in two Marathi newspapers, Dinbandhu and
Sudharak, in which he argued that casteism and
untouchability had no religious base and were creations of
the Hindus. To prove his theory he wrote a booklet titled
“Vital Vidhvansak”.
MAHAR MOVEMENT
 He established Anarya Doshpariharak Mandali at Dapoli in
the localities of Ratnagiri district, where the untouchable
castes such as Chambhar and Mahar pensioners lived.
 In 1890, recruitment of the Mahars, the Chambhars, etc to
army was stopped.
 On top of it, those in service were also asked to leave.
MAHAR MOVEMENT

 Upset with this, Walangkar petitioned the British

government demanding that the so-called
“untouchable” castes be taken back into the army. In
his petition he claimed that “untouchables” were
former Kshatriyas.
MAHAR MOVEMENT
 Anarya Doshpariharak Mandali was succeeded by the
Oppressed India Association of Shivaram Kamble.
 Kamble founded this association in 1917.
 Kamble became the unanimous leader of the
“untouchables” in Pune, and started a Marathi newspaper
Somawanshi Mitra, in Pune in 1909 to educate the masses.
 He began the struggle from within the fold of
“untouchables” to do away with the customs of devdasi and
Potraj prevailing among the Mahars and the Mangs.
MAHAR MOVEMENT
 He taught at a night school and was a leader in the Parvati
Temple Satyagraha, organized by the untouchables and a
few caste Hindus in 1929.
 Kamble used such methods as forming an organization for
action, submitting petitions, opening schools and libraries,
etc.
 He asked the British Government to provide employment
opportunities to the Mahars in the military.
 He worked with Dr Ambedkar on several “untouchable-
related” issues.
MAHAR MOVEMENT
 Another notable personality in pre-Ambedkar Mahar
movement was Kisan Bansode from Nagpur.
 He started a press in 1900, in which he published
various newspapers, brochures, and books concerned
with the reform of untouchables.
 He set up a library. He published the biography of
Chokhamela.
 He published Muzdur Patrika in 1918 to educate and
mobilize the mill laborers.
MAHAR MOVEMENT

 He established a school for girls in 1907 and started a

number of hostels for boys.

 He established “The Sanmarg Bodhak Nirashrit Samaj”

in 1901 which urged “untouchables” to take
education, fight for civil rights, create a feeling among
Hindus that the downtrodden should be raised up.
MAHAR MOVEMENT
 Kalicharan Nandagavli, another Dalit activist set up a
school for girls in 1901.
 He was a convenor of the Bhartiya Bahiskrit Parishad
which was held in Nagpur in 1920 under the
chairmanship of Shahu Maharaj of Kolhapur.
 He highlighted the problems of the “untouchables” to
the Simon Commission and the Southborough
Committee also.
 He fought injustice.
MAHAR MOVEMENT
 He published many booklets in order to mobilize the
people.
 When he got closer to National congress, differences
appeared among the “untouchables” and he lost his
popularity.
MAHAR MOVEMENT
 The pre-Ambedkar Mahar movement had limitations
as their efforts were limited to calling upon occasional
conventions, submitting memorandums and asking for
some favor from the existing government, publishing
and circulating newspapers and establishing hostels
and libraries.
 However, the leaders of the untouchables were
focused on bringing about social reform in their
respective communities.
MAHAR MOVEMENT
 Thus they had prepared a ground for the leaders to come
to represent the untouchables in an organized way.
 It is obvious from the work of Gopal Baba Walangkar,
Shivram Janba Kamble, Kisan Fagoji Bansode, and others
that the social reform movement originated among the
untouchables, especially among the Mahars, on their own.
 This prompted the Dalits to organize themselves and fight
collectively against their social disabilities.
MAHAR MOVEMENT
 Dr B.R. Ambedkar came back to India after completing his
studies abroad in 1923.

 After his arrival, he attended public meetings of the

untouchables, but never took active part.

 He observed that awareness and the spirit of militancy were

growing among the untouchables.
MAHAR MOVEMENT

 He decided to set up an organization with membership

drawn from the Mahars, the Matangs, and the
Chambhars called the Bahiskrit Hitkarini Sabha in 1924
in Bombay.

 With the rise of Ambedkar, the Mahar movement took

a different turn.
MAHAR MOVEMENT

 Dr Ambedkar’s leadership falls into three phases:

 the first, beginning in 1924 and ending in 1930;
 the second, beginning in 1930 with the emphasis on
the acquisition of political power to improve the
socioeconomic position;
 the third, in which he embraced Buddhism and led a
revolt against Hinduism.
MAHAR MOVEMENT
 In the first phase, in 1924, he took part in the
Sanskritization activity.
 After realizing that the hindus would not concede
religious rights to the untouchables on equal footing,
he put forth a radical program.
 He led the Satyagraha campaign at Mahad in 1927
against the ban on the use of water of a lake.
 Dr Ambedkar led a group of people and drank water.
MAHAR MOVEMENT

 The largest Satyagraha took place in 1930 at Nasik.

 It was organized by Dr Ambedkar and local leaders.

 It was called the Kala Ram Satyagraha involving untouchables

making efforts to enter temples.
MAHAR MOVEMENT

 He participated in another Satyagraha in 1955 to gain

entry to the Parvati temple in Pune.

 The untouchables, led by Sivaram Kambla and Rajbhoj

with some Maratha and Brahmin sympathizers, joined
in a four-month effort to enter the gates of the Parvati
hill temple.
MAHAR MOVEMENT

 In all the aforementioned mass movements,

untouchables participated with great enthusiasm.

 For the first time the untouchables had themselves

undergone the sufferings and humiliation along with
the people of his community, and who had seen them
suffer various kinds of disabilities.
MAHAR MOVEMENT

 Given such a leadership, self-confidence rose among

the untouchables regarding their ability to fight in an
organized way and they started looking up to
Ambedkar with a lot of respect.
DALIT PANTHERS

 Dalit Panther as a social organization was founded by

Namdev Dhasal in April 1972 in Mumbai, which saw its
heyday in the 1970s and through the 80s.

 Dalit Panther is inspired by Black Panther Party, a

revolutionary movement amongst African-Americans,
which emerged in the United States and functioned
from 1966-1982.
DALIT PANTHERS

 The name of the organization was borrowed from the

‘Black Panther’ Movement of the USA.

 They called themselves “Panthers” because they were

supposed to fight for their rights like panthers, and not
get suppressed by the strength and might of their
oppressors.
DALIT PANTHERS
 The US Black Panther Party always acknowledged and
supported the Dalit Panther Party through the US Black
Panther Newspaper which circulated weekly throughout the
world from 1967-1980.

 The Dalit Panther movement was a radical departure from

earlier Dalit movements.

 Its initial thrust on militancy through the use of rustic arms

and threats, gave the movement a revolutionary colour.
DALIT PANTHERS
 Many panthers were writers as well who published
many poems, articles and other works in support of
Dalits, by narrating their own experience.
 Thus, they tried to bring about reforms through their
writings.
 It became a radical movement later.
 It initially focused on military thrust and therefore
became an active movement.
DALIT LITERARY MOVEMENTS IN
MARATHI

 The history of Dalit literary movement goes back to

the 11th century, to the first Vachana poet, Madara
Chennaiah, who was a cobbler.

 Dalit literary movement thus has a long history which

ideally unfolds the secret struggle against casteist
tradition.
DALIT LITERARY MOVEMENTS IN
MARATHI

 In modern India, Dalit literature got impetus in

Maharastra due to the legacy of Jyotiba Phule (1828-
90), Prof. S.M. Mate (1886-1957) and Dr. Bheemrao
Ramji Ambedkar (1891-1956).
 Dalit movement got a forceful representation with their
writings, not only in Maharashtra, but all over India

 They started a new trend in Dalit writing and inspired

many Dalits to come forth with writings in Marathi.

 Although started in an unorganised way, Dalit literary

movement gained pace with the active support of B.R.
Ambedkar’s revolutionary ideals which stirred into
action all the Dalits of Maharashtra.
 His statue in suit and tie, the dress of most of the educated,
holding a book that represents the constitution is a symbol
of pride and inspiration for the coming generations.

 He inspired and initiated the creative minds of India to

enforce the socio-cultural upsurge for the total
emancipation of the Dalits.
 His influence can be seen through the following lines:

If you are born here

You will have to become Ambedkar
Epoch making Ambedkar
Revolutionary Ambedkar
The sworn enemy of Manu
 Dalit literary movement therefore is just not a literal
movement but is the logo of change and revolution where
the primary aim was the liberation of Dalits.
 The word Dalit in Marathi literally means “broken”. It was
first used by Jyotirao Phule in the 19th century, in the context
of the oppression faced by the erstwhile "untouchable"
castes of the twice-born Hindus.

 The term expresses weakness, poverty and humiliation of a

particular section of Indian society at the hands of the upper
castes.
 Dalit literature is nothing but the literary expression of this
helplessness.

 In the 20th century, the term "Dalit literature" came into use
in 1958, when the first conference of Maharashtra Dalit
Sahitya Sangha (Maharashtra Dalit Literature Society) was
held at Mumbai.
 Dalit literature, which looks at history and current events
from a Dalit point of view, has come to occupy a niche in the
body of Indian literary expression.

 The primary motive of Dalit literature is to give a voice to the

relentless oppression of Dalits in India's caste hierarchy and
to inspire the possibility of their social, economic and cultural
development.
 Dalit literature has its roots in the lives of the people who are
suppressed, crushed, downtrodden or broken to pieces.

 The characters of its literary pieces work as manual labourers

cleaning streets, toilets, and sewers.

 Therefore the primary motive of Dalit literature is the protest

and liberation of Dalits.
 Dalit Literature is mainly the result of socio-cultural changes
that took place in Maharasthra after independence.

 Silenced for centuries by caste prejudice and social

oppression, the Dalits of Maharashtra registered their protest
in the form of short stories, poetry, novels and
autobiographies.
 The volatile surroundings made writers like Annabhau Sathe
(1920-1969) depict through realistic and effective writing the
inhumanity, lawlessness and cruelty.

 He wrote 35 novels, one among them was Fakira (1959).

 Sathe wrote directly from his experiences in life, and his novels
celebrate the fighting spirit in their characters who work
against all odds in life.
 Dalit literature emerged into prominence and as a collective
voice after 1960.

 A fresh crop of new writers like Baburao Bagul, Bandhu

Madhav and Shankarao Kharat, came into being with the
Little Magazine Movement.

 They represent a new, direct, angry, accusatory, and analytic

voice in the literature.
 Baburao Ramchandra Bagul (1930-2008) the Father
of Dalit literature touched people’s mind through his
revolutionary literature.

 As an architect of Dalit literature he has made a valuable

contribution to Indian literature.

 Baburao Bagul was the main exponent of Dalit (low caste)

literature in Maharashtra.
 Bagul’s writings started an era of revolutionary writing in
Marathi literature.

 His writings were influenced by the writers like Marx, Lenin,

Gorki and Chekov.

 Apart from these writers he was influenced by the thoughts

and writings of Gautam Buddha, Mahatma Phule and
Ambedkar.
 The extreme poverty, misery and oppression that he
experienced in his childhood are evident in his works.

 His collection of short stories Jevah Mi Jaat Chorli Hoti (When

I robbed a caste) – 1963, Maran Swast Hot Aahe-1969 (Death
is becoming cheap) broke all norms of conventional story
writing in Marathi and altered the face of short-story
writing.
 Sood (Revenge) – 1970 and two novels Aghori – 1980
and Kondi – 2000 are depiction of the miseries, frustrations
and struggles of the downtrodden.

 He was the first writer who associated Dalit literature with

African American literature and initiated the
internationalisation of Dalit literature.
 In the words of M. N. Wankhede he was the Dalit angry
young man., considering the revolutionary culture that he
imbibed into Marathi literature and his image in literature
and contemplation.

 The sixties saw Bagul’s name synonymous with

Marathi Dalit literature.
 Arun Kamble, Shantabai Kamble, Krushna Kamble, Raja
Dhale, Namdev Dhasal, Bandhu Madhav, Laxman Mane,
Laxman Gaikwad, Hari Narake, Sharankumar Limbale,
Waman Nibalkar, Bhimsen Dethe and Bhau Panchbhai all
these people in their own ways, capacities and capabilities
advanced the work that Dr. Babasaheb Ambedkar started.
 Namdeo Dhasal Kamble and Raja Dhale formed Dalit Panther
a social organization.

 The emergence of the Dalit Panthers (a political organisation

formed in 1972 in Mahrashtra) is a significant moment in the
history of Dalit literature which was furthered by various
political/literary movements across India.
 Great poets like Narayan Survey, Namdeo Dhasal, Daya
Pawar, Arun Kamble, Josef Macqwan, Saran Kumar Limbale,
Arun Dangle, and many other poets wrote stunningly new
Indian poetry in the 60’s and 70’s.

 Many were inspired by their liberated spirit, straight and

strong style, and poignant poetic images.

 They portrayed the life and struggles of the lowest strata, the
low caste.
 Buddhism and Karl Marx shaped and influenced Dalit writers.

 Disillusionment with Hinduism is aptly expressed in the

following lines, "if a religion can`t tolerate one human being
treating another simply as a human being, what`s the use of
such an inhumane religion?"

 Dr. Ambedkar’s conversion to Buddhism created a fascination

for Buddhism among Dalits.
 In 1993, Ambedkari Sahitya Parishad, Wardha organized the
first Akhil Bharatiya Ambedkari Sahitya Sammelan (All India
Ambedkarite Literature Convention) in Wardha, Maharashtra
to re-conceptualize and transform Dalit Sahitya (Dalit
literature) into Ambedkari Sahitya, after the name of the
Dalit modern-age hero, scholar and inspiration Dr. B.R.
Ambedkar, who had successfully campaigned against caste-
discrimination and was a strong advocate of Dalit rights.
 Ambedkari Sahitya Parishad then successfully organized the
Third Akhil Bharatiya Ambedkari Sahitya Sammelan in 1996
and became a voice of advocacy for awareness and
transformation.

 Since then ten similar Sahitya Sammelans, or literary

gatherings, were held in various places.
 The Ambedkari Sahitya Parishad was officially formed in
1992 with the goal to foster among people common ideals
of humanity and to provide a platform to those who are
inspired by Ambedkar's thoughts and philosophy.
 Dalit literature began to be mainstreamed in India with
the appearance of the English translations of Marathi
Dalit writing.

 An Anthology of Dalit Literature, edited by Mulk Raj

Anand and Eleanor Zelliot, and Poisoned Bread:
Translations from Modern Marathi Dalit Literature,
originally published in three volumes and later collected
in a single volume, edited by Arjun Dangle, both
published in 1992, were perhaps the first books that
popularised the genre throughout India.
 Contemporary Dalit novelist Sheoraj Singh Bechain's
autobiographical writings, especially his heart-rending
struggle as a child labourer, surviving in a small tenement
with his cobbler relative, is considered a milestone in modern
Dalit literature.

 Taral Antaral (1981), and Akkarmashi (Bastard) are the

autobiographies of Kharat and Sharankumbar Limbale.
 They tell us about the plight of Dalits and their quest for
self-respect.

 The marginalised and under-privileged rediscover their

articulation and self identity through autobiographies.
 Sharankumar Limbale's Towards an Aesthetic of Dalit
Literature: History, Controversies and Considerations, the
first critical work by an eminent Dalit writer to appear in
English, is a provocative and thoughtful account of the
debates among Dalit writers on how Dalit literature should
be read.
 Baby Kamble’s The Prisons We Broke” is the first work that
comes in Dalit Literature which is written by a woman.
 It is because of that itself, the book deals with the two major
problems of the society:
firstly, the oppression and exploitation of the Dalit by the
upper class.
secondly, the discrimination towards women in a patriarchal
society.
 The popularity of autobiographies of Dalit writers in Marathi
influenced the writers of the neighboring states of
Karnataka, Tamil Nadu, and Andhra Pradesh.

 Daya Pawar's Baluta the first Dalit autobiography and Urmila

Pawar's The Weave of My Life: A Dalit Woman's Memoirs
(belongs to the genre of autobiography) paved the way for
other writers to share their pain and agony and expressed
the culture and life of their times(especially the
Maharashtrian).
 Arjun Dangle, editor of Poisoned Bread and a former Dalit
Panther in Maharashtra, asserts,

"Dalit literature is not simply literature. Although today, most

Dalit writers have forgotten its origins, Dalit literature is
associated with a movement to bring about change."
 It is apparent that the persistent output of Dalit Literature by
its representation of the lives of the most marginalized shook
the Marathi main- stream literary tradition to its core.

 Thus the Dalit literary movements in Marathi were highly

successful in the emancipation of the downtrodden and the
oppressed.
Prema Negi in conversation with renowned Dalit
writer Sharan Kumar Limbale:

 What is the
difference in the
Dalit consciousness
of Hindi and Marathi
literature?
 Limbale:

• There are significant differences between Hindi and

Marathi writers.

• Marathi writers are associated with a movement,

hence they are aggressive.
• The Hindi writers are government servants. They are
obsessed with the “mainstream” mindset.

• Hindi literature is not a rebel literature; it lacks the

aggressiveness of Marathi literature.

• Unlike Marathi, Hindi literature has not given voice to

the Dalit movement.
• Secondly, Hindi writers have the advantage of being close to the
capital.
• We have to struggle hard. We have to struggle even to get our
books published.

• This can be understood with an example. Om Prakash Valmiki

became well known in the Hindi belt by only writing one
book Jhoothan(1997). I got recognition in Hindi after writing over
a hundred books including Akkarmashi(1984; The Outcaste).
CONCLUSION

 Various movements have contributed to the growth

and development of Dalits and among them the
pioneers being the Marathi movements.
 Though, later, all movements merged with the national
one, it was these movements that gave the first
impetus.
 It taught the Dalits that they to had rights and had to
fight for them.
CONCLUSION

 It give them hope for a life with dignity and respect

and for a better future for them, to live with equality
among others.
 They wished freedom from the social evil of
untouchability and these movements paved a way
towards the goal.
 The movements were both political and literary.
CONCLUSION

 The contribution of dalit writers, especially the

Maratha lot is immense, as they try to portray their
own lives and experiences through their writings.

 It helped to bring to light, the sufferings and tortures

experienced by the most downtrodden class of people,
the untouchables.
CONCLUSION

 Others are sure to draw inspiration from it and come

up with better ideas and works.

 The literature definitely influenced in shaping the

movements towards its aims and the Dalits to their
success.
THANK YOU