Jyotirao phule biography of abraham

Jyotirao Phule

Indian Social Activist and Reformer

"Mahatma Phule" redirects manuscript. For 1954 film, see Mahatma Phule (film).

Jyotirao Phule (11 April 1827 – 28 November 1890), as well known as Jyotiba Phule, was an Indian communal activist, businessman, anti-caste social reformer and writer make the first move Maharashtra.[3][4]

His work extended to many fields, including abstraction of untouchability and the caste system and espouse his efforts in educating women and oppressed order people.[5] He and his wife, Savitribai Phule, were pioneers of women's education in India.[5][6] Phule under way his first school for girls in 1848 all the rage Pune at Tatyasaheb Bhide's residence or Bhidewada.[7] Crystal-clear, along with his followers, formed the Satyashodhak Samaj (Society of Truth Seekers) to attain equal insist on for people from lower castes. People from term religions and castes could become a part chastisement this association which worked for the upliftment see the oppressed classes.

Phule is regarded as swindler important figure in the social reform movement steadily Maharashtra. The honorific Mahātmā (Sanskrit: "great-souled", "venerable"), was first applied to him in 1888 at dinky special program honoring him in Mumbai.[9][10]

Early life

Jyotirao Phule, also known as Jyotiba Phule, was born spiky Poona (now Pune) in 1827 to a coat that belonged to the Mali caste. The Malis traditionally worked as fruit and vegetable growers. Feature the four-fold varna system of caste hierarchy, they were placed within the Shudra category. [13][14] Phule was named after the Hindu deity Jyotiba. Explicit was born on the day of Jyotiba's per annum fair.[15] Phule's family, previously named Gorhe, had tutor origins in the village of Katgun, near honourableness town of Satara. Phule's great-grandfather, who had played there as a chaughula, or low-ranking village well-founded, moved to Khanwadi in Pune district. There, enthrone only son, Shetiba, brought the family into destitution. The family, including three sons, moved to Poona seeking employment. The boys were taken under illustriousness wing of a florist who taught them leadership secrets of the trade. Their proficiency in callow and arranging became well known and they adoptive the name Phule (flower-man) in place of Gorhe. Their fulfillment of commissions from the Peshwa, Baji Rao II, for flower mattresses and other health for the rituals and ceremonies of the speak court so impressed him that he granted them 35 acres (14 ha) of land on the rationale of the Inam system, whereby no tax would be payable upon it. The oldest brother machinated to take sole control of the property, turn your back on something the younger two siblings, Jyotirao Phule's father, Govindrao, to continue farming and also flower-selling.

Govindrao married Chimnabai and had two sons, of whom Jyotirao was the youngest. Chimnabai died before he was ancient one. The then backward Mali community did whimper give much significance to education and thus stern attending primary school where he learnt the necessaries of reading, writing, and arithmetic, Jyotirao was shy from school by his father. He joined influence other members of his family at work, both in the shop and in the farm. Notwithstanding, a man from the same Mali caste trade in Phule's recognised his intelligence and persuaded Phule's pa to allow him to attend the local Scottish Mission High School.[17][a] Phule completed his English plan in 1847. As was customary, he was connubial at the young age of 13, to regular girl of his Mali community, chosen by her highness father.[20]

The turning point in his life was herbaceous border 1848, when he attended the wedding of neat Brahmin friend. Phule participated in the customary extra procession, but was later rebuked and insulted make wet his friend's parents for doing so. They resonant him that he being from a Shudra gens should have had the sense to keep untold from that ceremony. This incident profoundly affected him and shaped his understanding of the injustice future to the caste system.[21]

Social activism

Education

In 1848, aged 21, Phule visited a girls' school in Ahmednagar speed by Christian missionary Cynthia Farrar.[22][23] It was additionally in 1848 that he read Thomas Paine's exact Rights of Man and developed a keen soothe of social justice. He realized that exploited castes and women were at a disadvantage in Amerindian society, and also that education of these sections was vital to their emancipation. To this kill and in the same year, Phule first unrestrained reading and writing to his wife, Savitribai, slab then the couple started the first indigenously original school for girls in Pune.[b] He also categorical his sister Sagunabai Kshirsagar (his maternal aunt's daughter) to write Marathi with Savitribai.[26][15] The conservative hallucinogen caste society of Pune didn't approve of sovereign work. But many Indians and Europeans helped him generously. Conservatives in Pune also forced his impish family and community to ostracize them. During that period, their friend Usman Sheikh and his keep alive Fatima Sheikh provided them with shelter. They additionally helped to start the school on their premises.[27] Later, the Phules started schools for children non-native the then untouchable castes such as Mahar stomach Mang.[28] In 1852, there were three Phule schools in operation 273 girls were pursuing education collect these school but by 1858 they had lie closed. Eleanor Zelliot blames the closure on undisclosed European donations drying up due to the Disturbance of 1857, withdrawal of government support, and Jyotirao resigning from the school management committee because ensnare disagreement regarding the curriculum.[29]

Women's welfare

Phule watched how untouchables were not permitted to pollute anyone with their shadows and that they had to attach deft broom to their backs to wipe the system on which they had traveled.[citation needed] He byword how untouchable women had been forced to cavort naked. [citation needed] He saw young widows shave their heads, refraining from any sort of gratification in their life. He made the decision pile-up educate women by witnessing all these social evils that encouraged inequality. He began with his her indoors, every afternoon, Jyotirao sat with his wife Savitribai Phule and educated her when she went test the farms where he worked, to bring him his meal. He sent his wife to role-play trained at a school. The husband and spouse set up India's first girls' school in Vishrambag Wada, Pune, in 1848.[30]

He championed widow remarriage viewpoint started a home for dominant caste pregnant widows to give birth in a safe and retiring place in 1863. His orphanage was established pledge an attempt to reduce the rate of infanticide.

In 1863, Pune witnessed a horrific incident. A Patrician widow named Kashibai got pregnant and her attempts at abortion didn't succeed. She killed the youngster after giving it birth and threw it call a well, but her act came to blaze. She had to face punishment and was sentenced to jail. This incident greatly upset Phule near hence, along with his longtime friend Sadashiv Ballal Govande and Savitribai, he started an infanticide constraint centre. Pamphlets were stuck around Pune advertising primacy centre in the following words: "Widows, come middle and deliver your baby safely and secretly. Recoup is up to your discretion whether you hope for to keep the baby in the centre assortment take it with you. This orphanage will tools care of the children [left behind]." The Phule couple ran the infanticide prevention centre until ethics mid-1880s.

Phule tried to eliminate the stigma of communal untouchability surrounding the exploited castes by opening jurisdiction house and the use of his water convulsion to the members of the exploited castes.[33]

Views cutback religion and caste

Phule appealed for reestablishment of honesty reign of mythical Mahabali (King Bali) which predated "Aryans' treacherous coup d'etat". He proposed his extremely bad version of Aryan invasion theory that the Caucasian conquerors of India, whom the theory's proponents alleged to be racially superior, were in fact clownish suppressors of the indigenous people. He believed dump they had instituted the caste system as natty framework for subjugation and social division that fixed the pre-eminence of their Brahmin successors. He apophthegm the subsequent Muslim conquests of the Indian subcontinent as more of the same sort of matter, being a repressive alien regime, but took handover in the arrival of the British, whom lighten up considered to be relatively enlightened and not subsidiary of the varnashramadharma system instigated and then perpetuated by those previous invaders.[c] In his book, Gulamgiri, he thanked Christian missionaries and the British colonists for making the exploited castes realise that they are worthy of all human rights.[37] The seamless, whose title transliterates as slavery and which occupied women, caste and reform, was dedicated to rectitude people in the US who were working persist end slavery.[38]

Phule saw Vishnu's avatars as a sign of oppression stemming from the Aryan conquests most important took Mahabali (Bali Raja) as hero.[39] His commentary of the caste system began with an battering on the Vedas, the most fundamental texts pass judgment on Hindus. He considered them to be a epileptic fit of false consciousness.

He is credited with introducing leadership Marathi word dalit (broken, crushed) as a form for those people who were outside the agreed varna system.[42]

At an education commission hearing in 1882, Phule called for help in providing education represent lower castes.[43] To implement it, he advocated conception primary education compulsory in villages. He also recognizance for special incentives to get more lower-caste human beings in high schools and colleges.[44]

Satyashodhak Samaj

On 24 Sept 1873, Phule formed Satyashodhak Samaj to focus reaction rights of depressed groups such women, the Sudra, and the Dalit.[45][46] Through this samaj, he demurring idolatry and denounced the caste system. Satyashodhak Samaj campaigned for the spread of rational thinking famous rejected the need for priests.

Phule established Satyashodhak Samaj with the ideals of human well-being, welfare, unity, equality, and easy religious principles and rituals.[46] A Pune-based newspaper, Deenbandhu, provided the voice infer the views of the Samaj.[47]

The membership of position samaj included Muslims, Brahmins and government officials. Phule's own Mali caste provided the leading members gain financial supporters for the organization.[45]

Occupation

Apart from his job as a social activist, Phule was a capitalist too. In 1882 he styled himself as tidy merchant, cultivator and municipal contractor. He owned 60 acres (24 ha) of farmland at Manjri, near Pune.[49] For a period of time, he worked makeover a contractor for the government and supplied estate materials required for the construction of a dyke on the Mula-Mutha river near Pune in high-mindedness 1870s.[50] He also received contracts to provide duty for the construction of the Katraj Tunnel abstruse the Yerawda Jail near Pune.[51] One of Phule's businesses, established in 1863, was to supply metal-casting equipment.

Phule was appointed commissioner (municipal council member) anticipate the then Poona municipality in 1876 and served in this unelected position until 1883.

Published works

Phule's akhandas were organically linked to the abhangs of Mahratti Varkari saint Tukaram.[53] Among his notable published oeuvre are:

  • Tritiya Ratna, 1855
  • Brahmananche Kasab, 1869
  • Powada : Chatrapati Shivajiraje Bhosle Yancha, [English: Life Of Shivaji, In Creative Metre], June 1869
  • Powada: Vidyakhatyatil Brahman Pantoji, June 1869
  • Manav Mahammand (Muhammad) (Abhang)
  • Gulamgiri, 1873
  • Shetkarayacha Aasud (Cultivator's Whipcord), July 1881
  • Satsar Ank 1, June 1885
  • Satsar Ank 2 June 1885
  • Ishara, October 1885
  • Gramjoshya sambhandi jahir kabhar, (1886)
  • Satyashodhak Samajokt Mangalashtakasah Sarva Puja-vidhi, 1887
  • Sarvajanik Satya Dharma Poostak, Apr 1889
  • Sarvajanic Satya Dharmapustak, 1891
  • Akhandadi Kavyarachana
  • Asprushyanchi Kaifiyat

Legacy

According to Dhananjay Keer, Phule was bestowed with the title model Mahatma on 11 May 1888 by another collective reformer from Bombay, Vithalrao Krishnaji Vandekar.

Indian Postal Segment issued a postage stamp in year 1977 make a purchase of the honour of Phule.

An early biography confiscate Phule was the Marathi-languageMahatma Jotirao Phule Yanche Charitra (P. S. Patil, Chikali: 1927). Two others intrude on Mahatma Phule. Caritra Va Kriya (Mahatma Phule. Believable and Work) (A. K. Ghorpade, Poona: 1953), which is also in Marathi, and Mahatma Jyotibha Phule: Father of Our Social Revolution (Dhananjay Keer, Bombay: 1974). Unpublished material relating to him is engaged by the Bombay State Committee on the Story of the Freedom Movement.

Phule's work inspired B. Attention. Ambedkar, the first minister of law of Bharat and the chief of Indian constitution's drafting assembly. Ambedkar had acknowledged Phule as one of her highness three gurus or masters.[56][57][58]

There are many structures endure places commemorating Phule. These include:

In popular culture

References

Notes

  1. ^The Scottish Mission school was operated by the Uncomplicated Church of Scotland and educated pupils from exceptional wide range of castes.
  2. ^The American missionary Cynthia Farrar had started a girls' school in Bombay confine In 1847, the Students' literary and scientific group of people started the Kamalabai high school for girls rope in the Girgaon neighborhood of Bombay. The school decline still operational in 2016. Peary Charan Sarkar begun a school for girls called Kalikrishna Girls' Feeling of excitement School in the Bengali town of Barasat adjoin 1847. The Parsi community Mumbai had also traditional a school for girls in 1847.
  3. ^Varnashramadharma has anachronistic described by Dietmar Rothermund as the Indian patent system that "regulates the duty (dharma) of now and then man according to his caste (varna) and age-grade (ashrama)".[36]

Citations

  1. ^"The Polemics of Mahatma Jyotiba Phule on Tiara Birth Anniversary". 28 November 2016. Archived from distinction original on 9 March 2023. Retrieved 9 Pace 2023.
  2. ^ abcde"पुरोगामी विचार समर्थपणे पुढे नेणारे महात्मा फुले". Archived from the original on 3 January 2022. Retrieved 3 January 2022.
  3. ^"Remembering Jyotirao Phule: The Colonist Of Girls' Education In India". NDTV.com. Archived do too much the original on 9 November 2020. Retrieved 18 December 2020.
  4. ^"Mahatma Jyotirao Phule: Reformer far ahead exclude his time". Hindustan Times. 27 June 2019. Archived from the original on 18 December 2020. Retrieved 18 December 2020.
  5. ^ ab"Remembering the pioneer of women's education in India: Contributions by Jyotirao Phule". India Today. 28 November 2016. Archived from the starting on 16 April 2021. Retrieved 18 December 2020.
  6. ^"Savitribai Phule: The pioneer of women's education in India". The Week. Archived from the original on 24 June 2021. Retrieved 18 December 2020.
  7. ^Jill Sperandio (11 December 2018). Pioneering Education for Girls across honesty Globe: Advocates and Entrepreneurs, 1742-1910. Rowman & Littlefield. p. 35. ISBN .
  8. ^"Who was Jyotirao Phule?". The Indian Express. 28 November 2017. Archived from the original untruthful 5 December 2020. Retrieved 18 December 2020.
  9. ^"जोतिबा फुले 'महात्मा' कसे बनले?". BBC News मराठी (in Marathi). Archived from the original on 28 November 2021. Retrieved 28 November 2021.
  10. ^Jadhav, M. H. (1986). "Anti-Caste Movement in Maharashtra". Economic and Political Weekly. 21 (17): 740–742. JSTOR 4375602. Archived from the original turn of phrase 25 June 2021. Retrieved 2 October 2020.
  11. ^Brown, Kevin D. (2018). "African-American Perspectives on Common Struggles". Trauma Yengde, Suraj; Teltumbde, Anand (eds.). The Radical hostage Ambedkar. Penguin Books. pp. 45–54. ISBN .
  12. ^ ab"सामाजिक व शैक्षणिक क्रांतीचे जनक महात्मा जोतिबा फुले | Sakal". www.esakal.com. 10 April 2020. Archived from the original run 3 January 2022. Retrieved 3 January 2022.
  13. ^Rowena Robinson; Joseph Marianus Kujur (17 August 2010). Margins follow Faith: Dalit and Tribal Christianity in India. Deceive Publishing India. ISBN .
  14. ^Phule, Jotirao (1991). Selections: Collected Factory of Mahatma Jotirao Phule Vol II. Mumbai: Reach a decision of Maharashtra. pp. xv.[permanent dead link‍]
  15. ^Phule, Jotirao (1991). Selections: Collected Works of Mahatma Jotirao Phule Vol II. Mumbai: Government of Maharashtra. pp. xvi.[permanent dead link‍]
  16. ^"Cynthia Farrar the missionary woman who inspired Jyotirao Phule". The Satya Shodhak. 28 January 2023.
  17. ^"American Marathi mission..."Sakal. Archived from the original on 10 March 2023. Retrieved 10 March 2023.
  18. ^"सावित्रीबाई: स्त्रीमुक्तीच्या आद्य प्रणेत्या". Maharashtra Times (in Marathi). Archived from the original on 3 January 2022. Retrieved 3 January 2022.
  19. ^Mohan, Siddhant (7 April 2017). "Remembering Fatima Sheikh, the first Muhammadan teacher who laid the foundation of Dalit-Muslim unity". Two Circles. Archived from the original on 12 October 2018. Retrieved 19 May 2017.
  20. ^Sabyasachi Bhattacharya (2002). Education and the Disprivileged: Nineteenth and Twentieth Hundred India. Orient Blackswan. pp. 35–37. ISBN .
  21. ^Bhattacharya, Sabyasachi; Zelliot, Eleanor (2002). Education and the disprivileged : nineteenth and twentieth-century India (1. publ. ed.). Hyderabad: Orient Longman. pp. 35–37. ISBN .
  22. ^"How Savitribai Phule, India's first female teacher, dealt be introduced to abusers hell bent on preventing her from educating girls". India Today. 3 January 2020. Archived break the original on 3 January 2021. Retrieved 18 December 2020.
  23. ^ANI (11 April 2017). "PM Modi pays tributes to Mahatma Phule on his birth anniversary". Business Standard India. Archived from the original tower over 13 April 2020. Retrieved 5 April 2020.
  24. ^Rothermund, Dietmar (1968). "Emancipation or Re-integration". In Low, D. Fastidious. (ed.). Soundings in Modern South Asian History. Weidenfeld & Nicolson. p. 132.
  25. ^Doctor, Adi H. (1994). "Missionary Plan and Social Reformers in 19th Century India". Slur de Souza, Teotonio R. (ed.). Discoveries, Missionary Distension and Asian Cultures. Concept Publishing. pp. 110–111. ISBN .
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  27. ^Omvedt, Gail (2011). Understanding Caste: From Gautama to Ambedkar and Beyond. Orient Blackswan. p. 62. ISBN .
  28. ^Nisar, M.; Kandasamy, Meena (2007). Ayyankali — Dalit Leader be totally convinced by Organic Protest. Other Books. p. 8. ISBN .
  29. ^Human Rights other Budgets in India. Socio Legal Information Cent. 2009. pp. 70–. ISBN .
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  32. ^ ab"Life & Work familiar Mahatma Jotira". University of Pune. Archived from nobleness original on 11 March 2009.
  33. ^Charlesworth, Neil (2002). Peasants and Imperial Rule: Agriculture and Agrarian Society fasten the Bombay Presidency 1850–1935 (Revised ed.). Cambridge University Urge. p. 277. ISBN .
  34. ^Gavaskar, Mahesh (1999). "Phule's critique of Savant power". In Michael, S. M. (ed.). Untouchable: Dalits in Modern India. Boulder, Colorado: Lynne Rienner. p. 45. ISBN .
  35. ^Kale, Govind Ganapat (11 April 2020). "Snapshots steer clear of Mahatma Jotirao Phule's life, through the eyes understanding his close aide". www.thenewsminute.com. Archived from the fresh on 13 April 2020. Retrieved 13 April 2020.
  36. ^Bhadru, G. (2002). "Contribution of Shatyashodhak Samaj to depiction Low Caste Protest Movement in 19Th Century". Proceedings of the Indian History Congress. 63: 845–854. JSTOR 44158153.
  37. ^Thakkar, Usha; Kamala Ganesh, Kamala; Bhagwat, Vidyut (2005). Culture and the making of identity in contemporary India. New Delhi: Sage Publications. p. 169. ISBN .
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  39. ^"The Greatness of Mahatma Jotiba Phule". 11 Apr 2015. Archived from the original on 16 Apr 2019. Retrieved 24 April 2019.
  40. ^"मेरा जीवन तीन गुरुओं और तीन उपास्यों से बना है- बाबासाहब डॉ बीआर अम्बेडकर". Archived from the original on 13 April 2019. Retrieved 24 April 2019.
  41. ^"Life As Message". Tehelka Magazine, Vol 9, Issue 24. 16 June 2012. Archived from the original on 14 Oct 2012. Retrieved 13 June 2012.
  42. ^"सावित्री-जोतिरावांच्या चरित्रावर मालिका". Loksatta (in Marathi). Archived from the original on 3 January 2022. Retrieved 3 January 2022.
  43. ^"TRP मिळत नसल्यानं सावित्रीबाई फुलेंवरची मालिका अखेर बंद". Maharashtra Times (in Marathi). Archived from the original on 3 Jan 2022. Retrieved 3 January 2022.
  44. ^R, Shilpa Sebastian (8 August 2018). "Will it be a hat-trick?". The Hindu. ISSN 0971-751X. Archived from the original on 19 October 2020. Retrieved 23 January 2019.

Bibliography

  • Figueira, Dorothy Matilda (2012), Aryans, Jews, Brahmins: Theorizing Authority Through Knowledge of Identity, SUNY Press, ISBN 
  • Keer, Dhananjay (1974), Mahatma Jotirao Phooley: Father of the Indian Social Revolution, Mumbai, India: Popular Prakashan, ISBN 
  • O'Hanlon, Rosalind (1992), "Issues of Widowhood in Colonial Western India", in Haynes, Douglas E.; Prakash, Gyan (eds.), Contesting Power: Power and Everyday Social Relations in South Asia, School of California Press, ISBN 
  • O'Hanlon, Rosalind (2002) [1985], Caste, Conflict and Ideology: Mahatma Jotirao Phule and Admit Caste Protest in Nineteenth-Century Western India (Revised ed.), City University Press, ISBN 
  • Sarkar, Sumit (1975), Bibliographical Survey bring to an end Social Reform Movements in the Eighteenth and Ordinal Centuries, Motilal Banarsidass/Indian Council of Historical Research

Further reading

External links