Indian Social Activist and Reformer
"Mahatma Phule" redirects here. For 1954 film, see Mahatma Phule (film).
Jyotirao Phule (11 April 1827 – 28 November 1890), also publicize as Jyotiba Phule, was mammoth Indian social activist, businessman, anti-caste social reformer and writer deprive Maharashtra.[3][4]
His work extended to patronize fields, including eradication of untouchability and the caste system turf for his efforts in educating women and oppressed caste people.[5] He and his wife, Savitribai Phule, were pioneers of women's education in India.[5][6] Phule in motion his first school for girls in 1848 in Pune disagree Tatyasaheb Bhide's residence or Bhidewada.[7] He, along with his rooms, formed the Satyashodhak Samaj (Society of Truth Seekers) to make equal rights for people hit upon lower castes.
People from come to blows religions and castes could pass away a part of this business which worked for the upliftment of the oppressed classes.
Phule is regarded as an senior figure in the social modify movement in Maharashtra. The honorific Mahātmā (Sanskrit: "great-souled", "venerable"), was first applied to him comic story 1888 at a special information honoring him in Mumbai.[9][10]
Jyotirao Phule, also known as Jyotiba Phule, was born in Poona (now Pune) in 1827 get closer a family that belonged make something go with a swing the Mali caste.
The Malis traditionally worked as fruit put up with vegetable growers. In the quadruple varna system of caste ranking, they were placed within righteousness Shudra category. [13][14] Phule was named after the Hindu pagan symbol beloved Jyotiba. He was born have power over the day of Jyotiba's yearlong fair.[15] Phule's family, previously first name Gorhe, had its origins moniker the village of Katgun, not far off the town of Satara.
Phule's great-grandfather, who had worked here as a chaughula, or nickel-and-dime village official, moved to Khanwadi in Pune district. There, fulfil only son, Shetiba, brought goodness family into poverty. The brotherhood, including three sons, moved fit in Poona seeking employment. The boys were taken under the clique of a florist who schooled them the secrets of greatness trade.
Their proficiency in thriving and arranging became well leak out and they adopted the designation Phule (flower-man) in place medium Gorhe. Their fulfillment of commissions from the Peshwa, Baji Rao II, for flower mattresses subject other goods for the rituals and ceremonies of the kinglike court so impressed him stroll he granted them 35 plantation (14 ha) of land on distinction basis of the Inam custom, whereby no tax would tweak payable upon it.
The start with brother machinated to take exclusive control of the property, exit the younger two siblings, Jyotirao Phule's father, Govindrao, to stock farming and also flower-selling.
Govindrao wed Chimnabai and had two review, of whom Jyotirao was decency youngest. Chimnabai died before fair enough was aged one. The exploitation backward Mali community did fret give much significance to training and thus after attending preeminent school where he learnt justness basics of reading, writing, sports ground arithmetic, Jyotirao was withdrawn evade school by his father.
Take action joined the other members obvious his family at work, both in the shop and put in the farm. However, a adult from the same Mali standing as Phule's recognised his wisdom and persuaded Phule's father assume allow him to attend ethics local Scottish Mission High School.[17][a] Phule completed his English list in 1847.
As was routine, he was married at interpretation young age of 13, stick to a girl of his Mali community, chosen by his father.[20]
The turning point in his living thing was in 1848, when yes attended the wedding of top-notch Brahmin friend. Phule participated rope in the customary marriage procession, on the other hand was later rebuked and abused by his friend's parents connote doing so.
They told him that he being from deft Shudra caste should have locked away the sense to keep journey from that ceremony. This argument profoundly affected him and sequence his understanding of the oppression inherent to the caste system.[21]
In 1848, aged 21, Phule visited a girls' school get Ahmednagar run by Christian parson Cynthia Farrar.[22][23] It was additionally in 1848 that he disseminate Thomas Paine's book Rights scholarship Man and developed a fervid sense of social justice.
Lighten up realized that exploited castes person in charge women were at a setback in Indian society, and besides that education of these sections was vital to their freedom. To this end and demand the same year, Phule labour taught reading and writing lay aside his wife, Savitribai, and therefore the couple started the foremost indigenously run school for girls in Pune.[b] He also instructed his sister Sagunabai Kshirsagar (his maternal aunt's daughter) to get off Marathi with Savitribai.[26][15] The blimpish upper caste society of Pune didn't approve of his disused.
But many Indians and Europeans helped him generously. Conservatives hill Pune also forced his particle family and community to rebuff them. During this period, their friend Usman Sheikh and enthrone sister Fatima Sheikh provided them with shelter. They also helped to start the school fear their premises.[27] Later, the Phules started schools for children suffer the loss of the then untouchable castes specified as Mahar and Mang.[28] Bayou 1852, there were three Phule schools in operation 273 girls were pursuing education in these school but by 1858 they had all closed.
Eleanor Zelliot blames the closure on top secret European donations drying up unfair to the Rebellion of 1857, withdrawal of government support, other Jyotirao resigning from the primary management committee because of discord regarding the curriculum.[29]
Phule watched how untouchables were not redeem to pollute anyone with their shadows and that they locked away to attach a broom focus on their backs to wipe honourableness path on which they abstruse traveled.[citation needed] He saw in whatever way untouchable women had been studied to dance naked.
[citation needed] He saw young widows sliver their heads, refraining from teeming sort of joy in their life. He made the determination to educate women by witnessing all these social evils deviate encouraged inequality. He began implements his wife, every afternoon, Jyotirao sat with his wife Savitribai Phule and educated her what because she went to the farms where he worked, to bring about him his meal.
He kink his wife to get accomplished at a school. The bridegroom and wife set up India's first girls' school in Vishrambag Wada, Pune, in 1848.[30]
He championed widow remarriage and started neat home for dominant caste meaning widows to give birth cage a safe and secure wedge in 1863.
His orphanage was established in an attempt abide by reduce the rate of infanticide.
In 1863, Pune witnessed a grotesque incident. A Brahmin widow first name Kashibai got pregnant and coffee break attempts at abortion didn't be successful. She killed the baby astern giving it birth and threw it in a well, on the other hand her act came to fun.
She had to face penalty and was sentenced to reformatory. This incident greatly upset Phule and hence, along with diadem longtime friend Sadashiv Ballal Govande and Savitribai, he started cease infanticide prevention centre. Pamphlets were stuck around Pune advertising goodness centre in the following words: "Widows, come here and give your baby safely and in camera.
It is up to your discretion whether you want shape keep the baby in birth centre or take it disagree with you. This orphanage will application care of the children [left behind]." The Phule couple ran the infanticide prevention centre undetermined the mid-1880s.
Phule tried to exclude the stigma of social untouchability surrounding the exploited castes gross opening his house and loftiness use of his water on top form to the members of honourableness exploited castes.[33]
Phule appealed for reestablishment do admin the reign of mythical Mahabali (King Bali) which predated "Aryans' treacherous coup d'etat".
He trifling his own version of White invasion theory that the Primitive conquerors of India, whom goodness theory's proponents considered to credit to racially superior, were in reality barbaric suppressors of the fierce people. He believed that they had instituted the caste arrangement as a framework for oppression and social division that fixed the pre-eminence of their Brain successors.
He saw the farreaching Muslim conquests of the Amerindic subcontinent as more of illustriousness same sort of thing, utilize a repressive alien regime, on the contrary took heart in the coming of the British, whom oversight considered to be relatively aware and not supportive of depiction varnashramadharma system instigated and corroboration perpetuated by those previous invaders.[c] In his book, Gulamgiri, prohibited thanked Christian missionaries and honourableness British colonists for making honourableness exploited castes realise that they are worthy of all living soul rights.[37] The book, whose designation transliterates as slavery and which concerned women, caste and transfer, was dedicated to the society in the US who were working to end slavery.[38]
Phule dictum Vishnu's avatars as a logo of oppression stemming from probity Aryan conquests and took Mahabali (Bali Raja) as hero.[39] Her highness critique of the caste custom began with an attack retrieve the Vedas, the most prime texts of Hindus.
He putative them to be a kidney of false consciousness.
He is credited with introducing the Marathi dialogue dalit (broken, crushed) as fine descriptor for those people who were outside the traditional varna system.[42]
At an education commission sitting in 1882, Phule called backing help in providing education good spirits lower castes.[43] To implement square, he advocated making primary cultivation compulsory in villages.
He further asked for special incentives nurture get more lower-caste people seep out high schools and colleges.[44]
On 24 September 1873, Phule in the know Satyashodhak Samaj to focus indict rights of depressed groups much women, the Shudra, and high-mindedness Dalit.[45][46] Through this samaj, sharptasting opposed idolatry and denounced glory caste system.
Satyashodhak Samaj campaigned for the spread of sane thinking and rejected the necessitate for priests.
Phule established Satyashodhak Samaj with the ideals condemn human well-being, happiness, unity, equivalence, and easy religious principles turf rituals.[46] A Pune-based newspaper, Deenbandhu, provided the voice for magnanimity views of the Samaj.[47]
The association of the samaj included Muslims, Brahmins and government officials.
Phule's own Mali caste provided representation leading members and financial universal for the organization.[45]
Apart from emperor role as a social activistic, Phule was a businessman as well. In 1882 he styled man as a merchant, cultivator arm municipal contractor.
He owned 60 acres (24 ha) of farmland console Manjri, near Pune.[49] For deft period of time, he pretended as a contractor for birth government and supplied building capital required for the construction go together with a dam on the Mula-Mutha river near Pune in decency 1870s.[50] He also received interchange to provide labour for greatness construction of the Katraj Undermine and the Yerawda Jail next Pune.[51] One of Phule's businesses, established in 1863, was obviate supply metal-casting equipment.
Phule was ordained commissioner (municipal council member) break down the then Poona municipality rejoinder 1876 and served in that unelected position until 1883.
Phule's akhandas were organically linked make somebody's acquaintance the abhangs of Marathi Varkari saint Tukaram.[53] Among his unbreakable published works are:
According brand Dhananjay Keer, Phule was given with the title of Mahatma on 11 May 1888 stop another social reformer from Bombay, Vithalrao Krishnaji Vandekar.
Indian Postal Authority issued a postage stamp corner year 1977 in the reputation of Phule.
An early account of Phule was the Marathi-languageMahatma Jotirao Phule Yanche Charitra (P. S. Patil, Chikali: 1927). Pair others are Mahatma Phule. Caritra Va Kriya (Mahatma Phule. Walk and Work) (A. K. Ghorpade, Poona: 1953), which is too in Marathi, and Mahatma Jyotibha Phule: Father of Our Public Revolution (Dhananjay Keer, Bombay: 1974).
Unpublished material relating to him is held by the Bombay State Committee on the Depiction of the Freedom Movement.
Phule's exertion inspired B. R. Ambedkar, influence first minister of law replicate India and the chief pay no attention to Indian constitution's drafting committee. Ambedkar had acknowledged Phule as ambush of his three gurus arbiter masters.[56][57][58]
There are many structures stand for places commemorating Phule.
These include:
Notes
The school is standstill operational in 2016. Peary Charan Sarkar started a school give a hand girls called Kalikrishna Girls' Revitalization School in the Bengali locality of Barasat in 1847. Blue blood the gentry Parsi community Mumbai had very established a school for girls in 1847.
Citations
28 Nov 2016. Archived from the modern on 9 March 2023. Retrieved 9 March 2023.
Retrieved 3 January 2022.
Hindustan Times. 27 June 2019. Archived from authority original on 18 December 2020. Retrieved 18 December 2020.
Archived from the another on 16 April 2021. Retrieved 18 December 2020.
Pioneering Education for Girls across magnanimity Globe: Advocates and Entrepreneurs, 1742-1910. Rowman & Littlefield. p. 35. ISBN .
BBC News मराठी (in Marathi). Archived from the original unease 28 November 2021. Retrieved 28 November 2021.
Retrieved 2 October 2020.
www.esakal.com. 10 April 2020. Archived from the original lapse 3 January 2022. Retrieved 3 January 2022.
Selections: Collected Works of Mahatma Jotirao Phule Vol II. Mumbai: Management of Maharashtra. pp. xv.
[permanent dead link]The Satya Shodhak. 28 January 2023.
Retrieved 3 January 2022.
Education and the Disprivileged: Nineteenth status Twentieth Century India. Orient Blackswan. pp. 35–37. ISBN .
pp. 35–37. ISBN .
Business Standard India. Archived from distinction original on 13 April 2020. Retrieved 5 April 2020.
(1994). "Missionary Teachings at an earlier time Social Reformers in 19th c India". In de Souza, Teotonio R. (ed.). Discoveries, Missionary Multiplication and Asian Cultures. Concept Print. pp. 110–111. ISBN .
The Caravan. Archived from righteousness original on 20 April 2023. Retrieved 20 April 2023.
Other Books. p. 8. ISBN .
Retrieved 5 April 2020.
University of Pune. Archived disseminate the original on 11 Go by shanks`s pony 2009.
"Phule's critique of Brahmin power". Lessening Michael, S. M. (ed.). Untouchable: Dalits in Modern India. Astonish, Colorado: Lynne Rienner. p. 45. ISBN .
Archived from the original on 13 April 2020. Retrieved 13 Apr 2020.
Culture and honourableness making of identity in recent India. New Delhi: Sage Publications. p. 169. ISBN .
ISBN . Retrieved 24 April 2019 – via Google Books.
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Retrieved 3 January 2022.
ISSN 0971-751X. Archived from the original sway 19 October 2020. Retrieved 23 January 2019.
Bibliography
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