Jotiba Phule
Jotiba Phule
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Gillian Wright, India Today, February 10, 2012
The 19th century Maharashtrian social reformer Jotiba Phule and his wife Savitribai had great ambitions for the Sudras and Ati-Sudras, and saw equal rights to education for all as the means to fulfil those ambitions. He and his wife ran schools, and stood up not just for widow remarriage but for a wide range of women's rights. However, Phule probably never imagined that he and Savitribai would become such potent symbols in 21st century India for the sections of society they represented. All over the country, educational institutions are coming up in their names. Incuding, beside the highway from Jaipur to Delhi, the Mahatma Jotiba Phule University.
Jotiba and Savitribai married when she was just eight years old.
They belonged to the Mali caste and spent their lives trying to clear the wasteland of caste and grow a healthy society. Their opponents in Maharashtra were the Brahmins, whom Phule believed had used religion to enslave other castes, especially the lower castes and untouchables. To fight back, Phule, who himself suffered oppression, used the pen. In his writings he ridiculed the scriptures that he was convinced were created as instruments of enslavement. His spirited and rational demolition of the Vedas, the Puranas, and the Laws of Manu [was noteworthy]. For Phule, Parashuram was a genocidal maniac and Vamana a deceiver and slimebag who destroyed the golden age of Bali. Phule mocks Brahma's giving birth to the four varnas by arguing that this meant he had vaginas in his mouth, arms, groin and legs and would have spent most of the month menstruating.
He did not feel any sympathy for the leaders of the nascent freedom movement. He owed his own education to a Scotsman and drew inspiration for his cause from the emancipation of slaves in the United States. He could have had little hope of justice from any caste Hindu-led organisation.
Although Phule derided Brahmanism, he remained a Hindu and is said to have adopted a boy who happened to be a Brahmin.
An Educational Philosopher
Dr Manju Dwivedi , An Educational Philosopher "Daily Excelsior" 19/3/2017
Among many thinkers and theorists, in the field of education, a very simple yet convincing, and impressive contribution is of Mahatma Jotiba Phule. For Mahatma Phule education was not just literacy. If we look at the phenomenon in totality it will be clear that for him education was for social change in real sense of the term. He was the forerunner of Dr. B.R. Ambedkar as far as education of the downtrodden is concerned. That is why Dr. Ambedkar has accepted him as ‘Guru’. Mahatma Phule was one of the prominent social reformers and as such social reforms was his main aim. For this purpose he is known as ‘Father of Indian social Revolution’ in the modern age.
Mahatma Jotiba Phule was born in 1827. His father Govindrao was a vegetable vendor in Pune.
Originally Jotiba’s family known as Gorhays came from katgun, a village in the Satara district of Maharashtra. His grandgfather Shetiba Gorhay settled down in Pune. Since Jotiba’s father and two uncles served as florists under the last of the Peshwas, they came to be known as Phules. Jotiba’s mother passed away when he was hardly one year old. After completing his primary education, Jotiba had to leave school and help his father by working on the family’s farm. Jotiba’s marriage was celebrated when he was not even thirteen. After completing secondary education in 1847, Jotiba decided not to accept a job under the government. An incident in 1848 made him aware of the inequalities of the caste system.
Education of women and lower castes was his priority. Hence at home he began educating his wife Savitribai Phule and opened a girl’s school in August 1848. The orthodox opponents of Jotiba were furious and they started a vicious campaign against him. He refused to be unnerved by their malicious propaganda. As no teacher dared to work in a school in which untouchables were admitted as students, Jotiba asked his wife to teach girls in the school. Stones and brickbats were thrown at her when she was on her way to school. The reactionaries threatened Jotiba’s father with dire consequences if he did not dissociate from his son’s activities. Yileding to the pressure, Jotiba’s father asked his son and daughter-in-law to leave his house as both of them refused to give up their noble endeavour. Though the school had to be closed for some time due to lack of funds, Jotiba reopened it with the help of his Brahmin friends, Govande and Valvekar. On 3 July 1851, he founded a girls’ school in which eight girls were admitted on the first day. Steadily the number of students increased. Savitribhai taught in this school also and had to suffer a lot because of the hostility of the orthodox people. Jotiba opened two more girls’ schools during 1851-52. In a memorial addressed to the Education Commission (popularly known as Hunter Commission) in 1882, he described his activities in the field of education.He had written many books- Tritya Ratna (1855), Brahmanache Kasab (1869), Gulamgiri (1873), Shetkaryancha Asud ( 1883), Satsar, Vol. 1 (1885), Satsar, Vol. 2 (1885), Ishara (1885), Sarvajanik Satyadharma Pustak (published posthumously). So in all, he worked the whole life for achieving his motives, i.e. compulsory universal education, women education and uplifting of lower caste people. He also worked for women’s education through his activities and undaunted efforts. He had revolutionary ideas about different aspects of education which are briefly explained below:
- Individuals being equal, it is necessary to provide facilities to more and more individuals and the monopoly in education should be stopped.
- While educating individuals, religion, race, caste and sex should not be considered. Education should develop values for humanism.
- The principle of universalisation of education should be followed and to some extent education should be made compulsory.
- Women, who were neglected and those who were deprived of education since long, should be given top priority in educational facilities and thus social justice should be established.
- Education should be based on equality because such education binds the society together. It does not destroy the society, hence it is beneficial for the welfare of the country.
- Permanent values like freedom, equality and fraternity should be developed through education. Personal fraternity and kind heartedness should also be developed.
- Along with the advancement of knowledge, the values of devotion to nation, self respect, universal fraternity, etc. should be developed.
- Professional ability and efficiency should be developed so that knowledge may be properly linked.
- The downward filtration theory advocated by Lord Macaulay is not philosophically sound as it ignores the common masses and their progress.
- Practical knowledge is superior to bookish knowledge hence basic knowledge of accounts, history, grammar, agriculture, ethics and health should be imparted in Modi (a special Marathi script).
- He was of the view that government should formulate the scheme of scholarships and rewards for the needy and deserving students.
At last, we can say that Jotiba Phule was the first Indian educationist whose pragmatic views on education were honoured by the British in India. He was a great critic of the system of education laid down by Lord Macaulay. He was the most practical man with profound philosophical background.
The Indian educationists of his period and after him were profoundly impressed by the richness and originality of his thoughts. But some contemporary leaders and reformers in education could not appreciate him in his times as they were in the grip of traditionalism.
His educational ideas and principles especially in the field of women’s education and universal free and compulsory primary education are most welcome in the modern Indian society as elsewhere. The history of women’s education in India will just be incomplete without referring to the contribution of Mahatma Jotiba Phule. He is rightly called the Mahatma. For his subtle and substantial contributions he is regarded as Martin Luther of Maharashtra.
(The author is Principal, National College of Education, Jammu)
