During the early modern period, the Indian women forced to practice certain social evils such as Child Marriage, Purdah System, Sati system, Prohibition of
Widows remarriage, etc. During this period, number of social and political thinkers started movement against such systems and methods. These thinkers
aimed at upliftment of the status of women socially, economically, educationally and politically. Of these socio-political thinkers Mahatma Phule, Mahatma Gandhi, Dr. B.R. Ambedkar, Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar, and such other have organized movement for striving equality for dalits, backward classes and women. As such, Mahatma Phule was an earliest leader, who strongly opposed gender inequality. The present paper examined the women emancipation activities of Mahatma Phule.
Women and Shudras have been the worst sufferers in Brahminically dominated Hindu society. Manu condemned women as inferior beings fit for doing manual and menial works. A woman by nature was regarded as a frail, untrustworthy, wicked, thoughtless, and lewd (indecent, lustful) person. It was believed that if a woman was educated she would elope with anybody, would easily be led astray, and would destroy happiness at home. Jyotirao realized that it was Brahmins who systematically developed and invented
stories, legends and ideologies to prevent women and Shudras (Untouchables) from seeking education with a view to keep them in ignorance so that their (Brahmins) hold could be successfully preserved. Jyotirao and his friends resolved to ring the bell of social reform in Maharashtra. Jyotirao decided to emancipate Hindu women from her slavery. Indian society had kept women and Shudras out of the pole of education. On 3rd July 1851, Jyotirao started a girl's school in Anna Chiplunkar's building at Budhwarpeth. The school first began with merely eight girls on the roll, soon their number rose to 48. Jyotirao became an important figure in the promotion of women's education. He opened a second school for girls in Rastapeth on 17th September 1851 and a third in Vithalpeth on 15 March 1989. The curriculum comprised of reading grammar, arithmetic, geography, history, map reading, etc. On 17th Feb. 1852, Jyotirao's school was publicly inspected. The officials passed the following remark. "It is a pity that the citizens of our country are not yet convinced of the need to educate women". A
judge named Brown who was present on the occasion said, "Educating women will strengthen family happiness and utility of the institution of the family".
Dadoba Pandurang Tarkhadkar, a government officer to supervise local government schools, after inspecting the first school set up by Jyotirao in
Budhwarpeth on 16 October 1851 congratulated Jyotirao and the management running the school very successfully and efficiently. Inspired by the success of
schools, Jyotirao set up a library for his students, since it was felt that a library was an important means of imparting education. The number of students in
Jyotirao's school grew ten times more than that in government school (Joshi, 1996). In recognition of Jyotirao's services to promote education among women and backward castes, the then government on 16 November 1852 decided to felicitate Jyotirao. On behalf of the government, Jyotirao was honoured with a shawl - an honour hitherto conferred only on Brahmins.
The movement to educate women began to spread to other regions of the country. A literary and scientific society for students was established in
Bombay. The society set up eight schools in Bombay on 1st October 1849. These schools were open to children of all castes. British Governors and Judges visited the schools. Describing the conditions prevalent then, Lakahitvadi said: The Brahmins have monopolized learning through unfair means. They have decreed that other castes should not be educated. Today, the Brahmins have captured all the means of livelihood.The Brahmin Pandits have threatened to leave their profession rather than teach holy language Sanskrit
to non-Brahmin students. The newsletter Dnanodaya wrote: "It is hightime
the Brahmins stopped entertaining such strange ideas". Between 1820 and 1825, a Brahmin Pandit from Pune Gangadhar Phadke, used to make a living
by teaching Sanskrit to Europeans in Bombay. The Pune Brahmins ostracized him. Neelkanth Shastri Bhat and five other Pandits refused to teach Sanskrit to non- Brahmin students for which they were punished. Jotiba
was a rebel. A rebellion was simmering in his blood. People thought he was out of step with the majority, with religion and society. And he was fervently, feverishly and fanatically so. His genius was in rebellion against the prevailing decayed customs and worn-out social traditions. The reign of superstitions had been long and severe, the wicked customs and prejudices
were galling, sickening to humanity. Jyotirao condemned the degrading beliefs about women in the Vedas, Upanishads and Manusmriti.
However, Jyotirao threw a challenge to the Manusmriti. He declared, "Follow me, falter not now, Down with Manu's injunctions. Education imparts you happiness, Jyotirao tells you with confidence" (Bakshi & Mahajan,
2000). As Jyotiba did not conform to social traditions, the tradition mongers shouted: Orthodoxy is our doxy, our religion is in danger. Jyotiba is an enemy of society. He is nobody and a descendant of generations of nobodies". The Poona Brahmins hotly discussed this unfamiliar attack on their religion and regarded Jyotirao's work as a disgrace to the holy city. Their hatred for Jyotirao knew no bonds. They (Brahmins) threatened Jyotirao through his caste men with dire consequences. But threats were of no avail. Jyotirao
stood strong and firm. He conquered the orthodoxy and released the forces of liberty, equality and humanity (Ghurye, 1979).
Jyotirao's bold efforts to educate women, Shudras and the untouchables had deep effect on the values, beliefs and ideologies. His efforts unleashed
the forces of awakening among the common masses.Education made women more knowledgeable. They became conscious of what is right and wrong in the
light of science. Women began to question the age-old customs which degraded them. Similarly, Shudras became conscious of their caste identity and started claiming equality with higher castes in all areas of life. In short, Jyotirao liberated women and Shudras from the control of religious vested interests and laid the foundation for a Backward Class Movement in India.
In the Sarvajanik Satya-Dharma, Jyotirao further observes: "All religious works are written by men they do not contain truth from beginning to end.
Changes were made by certain obstinate men in these books to suit certain occasions and the requirements of the times. So religions have not become equally helpful to all; and they give rise to divisions and cults full of hatred and envy". Mahatma Phule stated: "God created all things. He is kind and desires that all should enjoy human right. If the earth we inhabit is created by
God why should the people of different countries be torn as under by enmity and the madness of patriotism, and why should religious bigotry prevail so much? When there are so many rivers in different countries how can particular in a particular country become the most sacred? That most sacred river does not hesitate to carry with its water the droppings of dogs. All men
possess the same kind of features and intellect. Nobody is sacred by birth. Everybody has his virtues and vices as a human being. God is unknowable, unreachable. Not even one direction towards him can be fully explored.
The universe is limitless and boundless. Man should not cherish ambition to search for God. Man is insignificant. Man is not sure of his existence. He is
weak; his knowledge is limited. Brahma who is supposed to have been born of the navel of an imaginary Vishnu could not have had a glimpse of the Almighty. God has created flowers and sweet-scented things for the use of man. So it is useless and meaningless to dedicate the flowers to God who is the creator of them. Flowers should be used for garlanding men who support
their families by honest labour and liberate the poor from the clutches of selfish persons. Turning in mind countless times the name of the God is not worship of God. The closing of the eyes, the holding of the nose, and the burning of incense, the atmosphere of a sanctuary and the mattering of mantras is not worship of God.
Due to the efforts of Mahatma Phule, education of girls is emphasized. Further, orthodox practices such as child marriage were controlled, widows' remarriage were allowed, Hindu Law was amended to protect the interests of women, by the efforts of both Mahatma Phule and later Dr. Ambedkar. As such after independence, there is considerable increase in education
of women. Further, realizing the backwardness of the rural women Government of India and state governments have formulated socio-economic and political empowerment of women through Constitutional amendments and formulating the many programmes such as Stree Shakti, NREGA, etc. The women are also have took advantage of such welfare programmes and due to which now women are educated and employed in almost all professions such as law, police, medicine, engineering, banks, education, etc. Hence, it can be concluded that the contribution of Sociopolitical thinkers including Mahatma Phule is memorable for the emancipation of Indian women.
Widows remarriage, etc. During this period, number of social and political thinkers started movement against such systems and methods. These thinkers
aimed at upliftment of the status of women socially, economically, educationally and politically. Of these socio-political thinkers Mahatma Phule, Mahatma Gandhi, Dr. B.R. Ambedkar, Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar, and such other have organized movement for striving equality for dalits, backward classes and women. As such, Mahatma Phule was an earliest leader, who strongly opposed gender inequality. The present paper examined the women emancipation activities of Mahatma Phule.
 |
| First Women teacher in India SavitriBhai Phule |
Women and Shudras have been the worst sufferers in Brahminically dominated Hindu society. Manu condemned women as inferior beings fit for doing manual and menial works. A woman by nature was regarded as a frail, untrustworthy, wicked, thoughtless, and lewd (indecent, lustful) person. It was believed that if a woman was educated she would elope with anybody, would easily be led astray, and would destroy happiness at home. Jyotirao realized that it was Brahmins who systematically developed and invented
stories, legends and ideologies to prevent women and Shudras (Untouchables) from seeking education with a view to keep them in ignorance so that their (Brahmins) hold could be successfully preserved. Jyotirao and his friends resolved to ring the bell of social reform in Maharashtra. Jyotirao decided to emancipate Hindu women from her slavery. Indian society had kept women and Shudras out of the pole of education. On 3rd July 1851, Jyotirao started a girl's school in Anna Chiplunkar's building at Budhwarpeth. The school first began with merely eight girls on the roll, soon their number rose to 48. Jyotirao became an important figure in the promotion of women's education. He opened a second school for girls in Rastapeth on 17th September 1851 and a third in Vithalpeth on 15 March 1989. The curriculum comprised of reading grammar, arithmetic, geography, history, map reading, etc. On 17th Feb. 1852, Jyotirao's school was publicly inspected. The officials passed the following remark. "It is a pity that the citizens of our country are not yet convinced of the need to educate women". A
judge named Brown who was present on the occasion said, "Educating women will strengthen family happiness and utility of the institution of the family".
Dadoba Pandurang Tarkhadkar, a government officer to supervise local government schools, after inspecting the first school set up by Jyotirao in
Budhwarpeth on 16 October 1851 congratulated Jyotirao and the management running the school very successfully and efficiently. Inspired by the success of
schools, Jyotirao set up a library for his students, since it was felt that a library was an important means of imparting education. The number of students in
Jyotirao's school grew ten times more than that in government school (Joshi, 1996). In recognition of Jyotirao's services to promote education among women and backward castes, the then government on 16 November 1852 decided to felicitate Jyotirao. On behalf of the government, Jyotirao was honoured with a shawl - an honour hitherto conferred only on Brahmins.
The movement to educate women began to spread to other regions of the country. A literary and scientific society for students was established in
Bombay. The society set up eight schools in Bombay on 1st October 1849. These schools were open to children of all castes. British Governors and Judges visited the schools. Describing the conditions prevalent then, Lakahitvadi said: The Brahmins have monopolized learning through unfair means. They have decreed that other castes should not be educated. Today, the Brahmins have captured all the means of livelihood.The Brahmin Pandits have threatened to leave their profession rather than teach holy language Sanskrit
to non-Brahmin students. The newsletter Dnanodaya wrote: "It is hightime
the Brahmins stopped entertaining such strange ideas". Between 1820 and 1825, a Brahmin Pandit from Pune Gangadhar Phadke, used to make a living
by teaching Sanskrit to Europeans in Bombay. The Pune Brahmins ostracized him. Neelkanth Shastri Bhat and five other Pandits refused to teach Sanskrit to non- Brahmin students for which they were punished. Jotiba
was a rebel. A rebellion was simmering in his blood. People thought he was out of step with the majority, with religion and society. And he was fervently, feverishly and fanatically so. His genius was in rebellion against the prevailing decayed customs and worn-out social traditions. The reign of superstitions had been long and severe, the wicked customs and prejudices
were galling, sickening to humanity. Jyotirao condemned the degrading beliefs about women in the Vedas, Upanishads and Manusmriti.
However, Jyotirao threw a challenge to the Manusmriti. He declared, "Follow me, falter not now, Down with Manu's injunctions. Education imparts you happiness, Jyotirao tells you with confidence" (Bakshi & Mahajan,
2000). As Jyotiba did not conform to social traditions, the tradition mongers shouted: Orthodoxy is our doxy, our religion is in danger. Jyotiba is an enemy of society. He is nobody and a descendant of generations of nobodies". The Poona Brahmins hotly discussed this unfamiliar attack on their religion and regarded Jyotirao's work as a disgrace to the holy city. Their hatred for Jyotirao knew no bonds. They (Brahmins) threatened Jyotirao through his caste men with dire consequences. But threats were of no avail. Jyotirao
stood strong and firm. He conquered the orthodoxy and released the forces of liberty, equality and humanity (Ghurye, 1979).
Jyotirao's bold efforts to educate women, Shudras and the untouchables had deep effect on the values, beliefs and ideologies. His efforts unleashed
the forces of awakening among the common masses.Education made women more knowledgeable. They became conscious of what is right and wrong in the
light of science. Women began to question the age-old customs which degraded them. Similarly, Shudras became conscious of their caste identity and started claiming equality with higher castes in all areas of life. In short, Jyotirao liberated women and Shudras from the control of religious vested interests and laid the foundation for a Backward Class Movement in India.
In the Sarvajanik Satya-Dharma, Jyotirao further observes: "All religious works are written by men they do not contain truth from beginning to end.
Changes were made by certain obstinate men in these books to suit certain occasions and the requirements of the times. So religions have not become equally helpful to all; and they give rise to divisions and cults full of hatred and envy". Mahatma Phule stated: "God created all things. He is kind and desires that all should enjoy human right. If the earth we inhabit is created by
God why should the people of different countries be torn as under by enmity and the madness of patriotism, and why should religious bigotry prevail so much? When there are so many rivers in different countries how can particular in a particular country become the most sacred? That most sacred river does not hesitate to carry with its water the droppings of dogs. All men
possess the same kind of features and intellect. Nobody is sacred by birth. Everybody has his virtues and vices as a human being. God is unknowable, unreachable. Not even one direction towards him can be fully explored.
The universe is limitless and boundless. Man should not cherish ambition to search for God. Man is insignificant. Man is not sure of his existence. He is
weak; his knowledge is limited. Brahma who is supposed to have been born of the navel of an imaginary Vishnu could not have had a glimpse of the Almighty. God has created flowers and sweet-scented things for the use of man. So it is useless and meaningless to dedicate the flowers to God who is the creator of them. Flowers should be used for garlanding men who support
their families by honest labour and liberate the poor from the clutches of selfish persons. Turning in mind countless times the name of the God is not worship of God. The closing of the eyes, the holding of the nose, and the burning of incense, the atmosphere of a sanctuary and the mattering of mantras is not worship of God.
Due to the efforts of Mahatma Phule, education of girls is emphasized. Further, orthodox practices such as child marriage were controlled, widows' remarriage were allowed, Hindu Law was amended to protect the interests of women, by the efforts of both Mahatma Phule and later Dr. Ambedkar. As such after independence, there is considerable increase in education
of women. Further, realizing the backwardness of the rural women Government of India and state governments have formulated socio-economic and political empowerment of women through Constitutional amendments and formulating the many programmes such as Stree Shakti, NREGA, etc. The women are also have took advantage of such welfare programmes and due to which now women are educated and employed in almost all professions such as law, police, medicine, engineering, banks, education, etc. Hence, it can be concluded that the contribution of Sociopolitical thinkers including Mahatma Phule is memorable for the emancipation of Indian women.
