Saturday, 30 June 2012
Mahatma Jyotiba Phule
Mahatma Jotiba Phule
Jotiba Govindrao Phule (April 11,
1827 — November 28, 1890), also known as Mahatma Jotiba Phule was an activist,
thinker, social reformer and revolutionary from Maharashtra
in the nineteenth century. Jotiba Phule & his wife 'Krantijyoti' Savitribai
Phule was the pioneer of women's education in India. His remarkable influence was
apparent in fields like education, agriculture, caste system, women and widow
uplift and removal of un- touchability. He is most known for his efforts to
educate women and the lower castes. He, after educating his wife, opened the
first school for girls in India
in August 1848.
In September, 1873, Jotirao, along
with his followers, formed the Satya Shodhak Samaj (Society of Seekers of
Truth) with Jotirao as its first president and treasurer. The main objective of
the organisation was to liberate the Shudras and Ati-Shudras and to prevent
their 'exploitation' by the Brahmins. For his fight to attain equal rights for
peasants and the lower caste and his contribution to the field of education he
is regarded as one of the most important figure in Social Reform Movement in
Maharashtra.
Early
life
Jotirao Govindrao Phule was born in
Satara district of Maharashtra in a family belonging to Goud caste, an inferior
caste. His father, Govindrao, was a vegetable vendor, and his mother died when
he was 9 months old. After completing his primary education, Jotirao had to
leave school and help his father by working on the family's farm. He was
married at the age of 12. His intelligence was recognised by a Muslim and a
Christian neighbour, who persuaded his father to allow Jotirao to attend the
local Scottish Mission's High School, which he completed in 1847. The turning
point in Jotiba's life was in year 1848, when he was insulted by family members
of his friend, a bridegroom for his participation in the marriage procession,
an auspicious occasion. Jotiba was suddenly facing the divide created by the
caste system. Influenced by Thomas Paine books Rights of, Phule developed a
keen sense of social justice, becoming passionately critical of the Indian
caste system. He argued that education of women and the lower castes was a
vital priority in addressing social inequalities.
Satya
Shodhak Samaj
On 24 September 1874, Jotirao formed
'Satya Shodhak Samaj' (Society of Seekers of Truth) with himself as its first
president and treasurer. The main objectives of the organisation were to
liberate the Shudras and Ati-Shudras and to prevent their 'exploitation' by the
Brahmins. Through this Satya Shodhak Samaj, Jotirao refused to regard the Vedas
as sacrosanct. He opposed idolatry and denounced the chaturvarnya system (the
caste system). Satya Shodhak Samaj propounded the spread of rational thinking
and rejected the need for a Brahman priestly class as educational and religious
leaders.
Beliefs
When Phule established the Satya
Shodhak Samaj, Savitribai became the head of the women's section which included
ninety female members. Moreover, she worked tirelessly as a school teacher for
girls. Deenbandhu publication, the mouthpiece of the Satya Shodhak Samaj,
played an important role in Satya Shodhak Samaj’s movement. After Jotiba's
death in 1890 his spirited followers went on spreading the movement to the
remotest parts of Maharashtra. Shahu Maharaj,
the ruler of Kolhapur
princely state, gave a lot of financial and moral support to Satya Shodhak
Samaj. In its new incarnation as non-Brahmin party carried on the work of
superstition removal vigorously.
Jotiba firmly believed that if you
want to create a new social system based on freedom, equality, brotherhood,
human dignity, economic justice and value devoid of exploitation, you will have
to overthrow the old, unequal and exploitative social system and the values on
which it is based. Knowing this well, Jotiba attacked blind faith and faith in
what is given in religious books and the so-called god's words. He tore to
pieces the misleading myths that were ruling over the minds of women, Shudras
and ati-Shudras. Yielding to god or fate, astrology and other such rubbish
rituals, sacredness, god-men, etc. was deemed irrational and absurd.
He also led campaigns to remove the
economic and social handicaps that breed blind faith among women, Shudras and
ati-shudras. Jotiba subjected religious texts and religious behaviour to the
tests of rationalism. He characterised this faith as outwardly religious but in
essence politically motivated movements. He accused them of upholding the
teachings of religion and refusing to rationally analyse religious teachings.
He maintained that at the root of all calamities was the blind faith that
religious books were created or inspired by god. Therefore, Phule wanted to
abolish this blind faith in the first instance. All established religious and
priestly classes find this blind faith useful for their purposes and they try
their best to defend it. He questions “if there is only one God, who created
the whole mankind, why did he write the Vedas only in Sanskrit language despite
his anxiety for the welfare of the whole mankind? What about the welfare of
those who do not understand this language?" Phule concludes that it is
untenable to say that religious texts were God-created. To believe so is only
ignorance and prejudice. All religions and their religious texts are man-made
and they represent the selfish interest of the classes, which are trying to
pursue and protect their selfish ends by constructing such books. Phule was the
only sociologist and humanist in his time that could put forth such bold ideas.
In his view, every religious book is a product of its time and the truths it
contains have no permanent and universal validity. Again these texts can never
be free from the prejudices and the selfishness of the authors of such books.
Phule believed in overthrowing the
social system in which man has been deliberately made dependent on others,
illiterate, ignorant and poor, with a view to exploiting him. To him blind
faith eradication formed part of a broad socioeconomic transformation. This was
his strategy for ending exploitation of human beings. Mere advice, education
and alternative ways of living are not enough, unless the economic framework of
exploitation comes to an end.
Religion
Jotirao Phule was a Hindu. His
akhandas were based on the abhangs of Hindu saint Tukaram. He believed in and
followed the the Bhakti tradition. His own hero was Chhatrapati Shivaji, whom
he connected to backward-caste heritage. He was a subscriber to Maharishi
Vitthal Ramji Shinde's magazine, Dnyanodaya. Maharishi Shinde was a Harijan or
"untouchable" and a member of the reform Prarthana Samaj. He believed
that the true inhabitants of Bharat are the Astik. He also believed that the
Brahmins were outsiders to Hinduism. This was also the view spoken by
Keshavarao Jehde. He did not like the castists of Tamil Nadu using Rama as a
symbol of oppression of Aryan conquest.
Merger
into Congress party
After Jotiba's death in 1890, there
was a period of lull, when the flame lit by Jotiba waned. The Satya Shodhak
Samaj movement was totally a social movement and nothing to do with the
politics, but the members of Satya Shodhak Samaj dissolved Satya Shodhak Samaj
and merged it with Congress party in 1930. Phule had a favourable opinion about
the British Rule in India at
least from the point of view of introducing modern notions of justice and
equality in Indian society and taking India into the future.
Social
activism
He was assisted in his work by his
wife, Savitribai Phule, and together they started the first school for girls in
India
in 1848, for which he was forced to leave his home. He initiated
widow-remarriage and started a home for upper caste widows in 1854, as well as
a home for new-born infants to prevent female infanticide. Phule tried to
eliminate the stigma of social Un-touchability surrounding the lower castes by
opening his house and the use of his water-well to the members of the lower
castes. He formed Satya Shodhak Samaj (Society of Seekers of Truth) on
September 24, 1873, a group whose main aim was to liberate the social Shudra
and Untouchables castes from exploitation and oppression.
Phule was a member of Pune
municipality from 1876 to 1882.
Connection
with women activists
Some of India's first modern
feminists were closely associated with Phule, including his wife Savitribai
Phule; Pandita Ramabai, a Brahmin woman who made waves in the atmosphere of
liberal reformism; Tarabai Shinde, the non-brahmin author of a fiery tract on
gender inequality which was largely ignored at the time but has recently become
well-known; and Muktabai, a fourteen-year-old pupil in Phule’s school, whose
essay on the social oppression of the Mang and Mahar castes is also now justly
famous.
Followers
Krantisurya Phule has many
followers. One among those is Hon. Minister Of Maharashtra Chhaganrao Bhujbal
founder of Mahatma Fule Samata Parishad, an organisation works for social
upliftment of dalits and OBCs and Telugu actor Chiranjeevi, who started a
political party and stated that he is very much inspired by the work done by
Phule especially creating social harmony.
Events of Mahatma Jyotirao Phule’s Life:
Events
Year
Birth of Mahatma Jyotirao Phule 11th April, 1827
Marathi education in Panthoji's
school 1834 to 1838
Married to Savitribai, the daughter
of Khandoji Nevase at Naigaon 1840
Primary education(English) in Missionary School 1841 to 1847
Study of Thomas Paine's book 'Rights
of Man' 1847
Humiliation at marriage procession
of upper caste friend 1848
Started school for girls of shudra
and atishudra 1848
Left home with wife because of oath
taken to educate the Shudras 1849
Started girls school at Chiplunkar's
wada 1851
Major Candy felicitated Jyotiba
Phule for his contribution in the field of education 16
Nov. 1852
Joined a Scottish school as a part
time teacher 1854
Started night school1855
Took retirement from the management
board of school1858
Helped in the remarriage of widows 1860
Started Infanticide Prohibition Home1863
Death of Jotirao's father Govindrao 1868
Opened the well of his house to the
untouchables 1868
'Chatrapati Shivaji Raje Bhonsle
yancha povada' 1st June, 1869
Gulamgiri 1 June 1873
Formation of 'Satya Shodhak Samaj'24
Sept. 1873
Procession of Dayanand Saraswati 1875
Report of Pune's branch of Satya
Shodhak Samaj 20 March
1877
Member of Pune Muncipality 1876 to 1882
Made presentation to Hunter
Education Commission 19 Oct. 1882
Written the most famous book
'Shetkarayacha Aasud (Cultivator's Whipcord)'
18 July 1883
Published the book 'Ishara' 1 Oct.1885
Junnar
Court's
decision in favour of villager's right 29 March 1885
Felicitated by Duke of Connaught 2
March 1888
Felicitated by public and was
honoured with the title of' MAHATMA'
11 May 1888
Started writing the book 'Sarvajanik
Satya Dharma Poostak'
1st April 1889
Death of Mahatma Jotirao Phule 28 Nov 1890
BC Castes in Andhrapradesh
BC Castes in Andhrapradesh
BC Caste Category:
LIST OF SOCIALLY & EDUCATIONALLY
BACKWARD CLASSES IN ANDHRA PRADESH (As per G.O.Ms.No.1793, Education Dept.,
dated 23-09-1970 as modified from time to time)
GROUP –A:
1. Agnikula Kshatriya, Palli, Vadabalija,
Bestha, Jalari, Gangawar, Gangaputra, Goondla, Vanyakulakshatriya, Vennekapu,
Vannereddi, Pallikapu, Pallireddi, Neyyala, Pattapu.
2. Balasanthu, Bahurupi
3. Bandara
4. Budabukkala
5. Rajaka, Chakali, Vannar
6. Dasari (amended vide G.O.Rt.No.32, BCW (M1)
Dept., Dt.23.2.1995)
7. Dommara
8. Gangiredlavaru
9. Jangam
10. Jogi
11. Katipapala
12. Korcha
13. Lambada or Banjara in Telangana area Deleted and included in S.T.list
vide G.O.Ms.No.149, SW, dt.3.5.1978)
14. Medari or Mahendra
15. Mondivaru, Mondibanda, Banda
16. Nayi-Brahmin, Mangali, Mangala, Bhajanthri (amended vide G.O.Ms.No.1,
BCW (M1) Dept., Dt.6.1.1996)
17. Nakkala
18. Vamsharaj (amended vide G.O.Ms.No.27, BCW (M1) Dept., Dt.23.6.1995
deleting the original name Pitchiguntla)
19. Pamula
20. Pardhi (Nirishikari)
21. Pambala
22. Dammali/ Dammala/ Dammula/ Damala of Srikakulam Dist. (included in
G.O.Ms.No.9, BCW(C2) Dept., Dt.9.4.2008) Peddammavandlu, Devaravaiidlu,
Ycllaminavandlu, Mutyalammavandlu.
23. Veeramusthi (Nettikotala), Veerabhadreeya (amended vide G.O.Ms.No.62,
B.C.W. (M1) Dept., dt.10.12.96)
24. Valmiki, Boya, Talayari, Boya, Bedar Kiralaka, Nishadi (G.O.Ms.No.124,
SW, dt.24.6.85) Yellapi, Pedda Boya, Chuduvallu, Yellapu are one and the same
(amended vide G.O.Ms.No.61, BCW(M1) Dept., dt.5.12.96)
25. Yerukalas in Telangana area (deleted and included in the list of S.T's)
26. Gudala
27. Kanjara-Bhatta
28. Kalinga (Kinthala deleted vide G.O.Ms.No.53, SW, dt.7.3.1980)
29. Kopmaro or Reddika
30. Mondepatta
31. Nekkar
32. Pariki Muggula
33. Yatta
34. Chopemari
35. Kaikadi
36. Joshinadiwalas
37. Odde, Oddilu, Vaddi, Vaddelu
38. Mandula (Govt.Memo No.40-VI/70-1, Edn., dt.10.2.71)
39. Mehtar (Muslim) Govt. Memo No.234/VI/72-2, Edn., dt.5.7.1972)
40. Kunapuli (Govt.Memo No.1279/P1/74-10, E&SW, Dt.3.8.1975)
41. Patra (included in G.O.Ms.No.8, BCW (C2) Dept., Dt.28.8.2006)
42. Kurakula (included in G.O.Ms.No.26, BCW (C2) Dept., dt.4.7.2008)
43. Pondara (included in G.O.Ms.No.28, BCW (C2) Dept., dt.4.7.2008)
44. Samanthula / Samantha / Sountia / Sauntia (included in G.O.Ms.No.29, BCW
(C2) Dept., Dt.4.7.2008)
45. Pala-Ekari, Ekila, Vyakula, Ekiri, Nayanaivaru, Palegaru, Tolagari,
Kavali (included in G.O.Ms.No.23, BCW (C2) Dept., Dt.4.7.2008)
46. Rajannala, Rajannalu (included in G.O.Ms.No.44, BCW (C2) Dept.,
Dt.7.8.2008)
GROUP-B:
1. AchukatlavandIu in the districts of Visakhapatnam and Guntur
confined to Hundus only as amended vide G.O.Ms.No.8, BCW(C2) Dept.,
Dt.29.03.2000)
2. Aryakshatriya, Chittari, Giniyar, Chitrakara,
Nakhas (Muchi 'Telugu Speaking' deleted vide G.O.Ms.No.31, BCW(M1) Dept., Dt.11.06.1996)
3. Devanga
4. Goud , Ediga, Gouda (Gamalla), Kalalee,
Goundla, Settibalija of Vishakapatnam, East Godavari, West Godavari and Krishna
Districts and Srisayana (Segidi)- (amended vide G.O.Ms.No.16, BCW(A1) Dept.,
dt.1906.1997)
5. Dudekula, Laddaf, Pinjari or Noorbasha
6. Gandla, Telikula, Devathilakula (amended
vide G.O.Ms.No.13, BCW(A1) Dept., dt.20.5.1997)
7. Jandra
8. Kummara or Kulala, Salivahana (Salivahana
added vide G.O.Ms.No.28, BCW(M1) Dept., 24.06.1995)
9. Karikalabhakthula, Kaikolan or Kaikala
10. Karnabhakthulu
11. Kuruba or Kuruva, Kuruma
12. Nagavaddilu
13. Neelakanthi
14. Patkar (Khatri)
15. Perika, Perika Balija, Puragiri kshatriya
16. Nossi or Kurni
17. Padmasali, Sali, Salivan, Puttusali, Senapathulu, Thogata sali
18. Srisayana (Sagidi)- (deleted and added to Sl.No.4 of Group-B)
19. Swakulasali
20. Thogata, Thogati or Thogata Veerakshatriya
21. Viswabrahmin, Viswakarma(Ausula or Kamsali, Kammari,Kanchari, Vadla or
Vadra or Vadrangi & Silpis) (Viswakarma added vide G.O.Ms.No.59, BCW(M1)
Dept., dt.6.12.1995)
22. Kunchiti Vakkaliga / Vakkaligara / Kunchitiga (included in G.O.Ms.No.10,
BCW (C2) Dept., dt.9.4.2008)
23. Lodh / Lodhi / Lodha (included in G.O.Ms.No.22, BCW (C2) Dept.,
dt.4.7.2008)
24. Bondili (included in G.O.Ms.No.42, BCW (C2) Dept., Dt.7.8.2008.
25. Are Marathi, Maratha (Non-Brahmins), Arakalies and Surabhi Natakalavallu
(included in G.O.Ms.No.40, BCW (C2) Dept., dt.7.8.2008
26. Neeli (included in G.O.Ms.No.43., BCW (C2) Dept., Dt.7.8.2008
GROUP-C:
HARIJAN
CONVERTS * Scheduled Castes converts to Christianity and their progency.
(G.O.Ms.No.5, SW Dept., dt.24.01.1981)
GROUP-D:
1. Agaru
2. Arekatika, Katika (Are-Suryavamshi as a
synonym to the main caste Are-Katika/Katika included vide G.O.Ms.No.39, BCW
(C2) Dept., dt.7.8.2008.
3. Atagara
4. Bhatraju
5. Chippolu, Mera, Meru
6. Gavara
7. Godaba
8. Hatkar
9. Jakkala
10. Jingar
11. Kandra
12. Koshti
13. Kachi
14. Surya Balija (Kalavanthula), Ganika (amended vide G.O.Ms.No.20, BCW(P2)
Dept., dt.19.07.1994)
15. Krishnabalija, Dasari, Bukka
16. Koppulavelama
17. Mathura
18. Mali, Bare, Barai, Marar & Tamboli of all districts of Telangana
Region added as synonyms vide G.O.Ms.No.3, BCW (C2) Dept., dt.09.01.2004 as per
High Court Order and included vide G.O.Ms.No.45, BCW (C2) Dept., dt.7.8.2008)
19. Mudiraj, Mutrasi, Tenugollu
20. Munnurukapu (Telangana)
21. Nagavasam (Nagavamsa) (amended vide G.O.Ms.No.53, BCW (M1) Dept.,
dt.19.09.1996)
22. Nelli (deleted vide G.O.Ms.No.43, BCW (C2) Dept., dt.7.8.2008)
23. Polinativelama
24. Poosala
25. Passi
26. Rangrez or Bhavasarakshatriya
27. Sadhuchetty
28. Satani, Chattada Srivaishnava
29. Tammali (confined to five districts of Nalgonda, Mahaboobnagar,
Karimnagar, Mizamabad and Adilabad of Telangana Region only and not to other
parts of A.P.as amended vide G.O.Ms.No.20, BCW (A1) dept., dt.21.07.1997)
30. Turupukapu or Gajulakapus of Srikakulam, Vizianagaram and Visakhapatnam districts
who are subject to social customs of divorce and remarriages among their women
(G.O.Ms.No.65, E&SW, dt.18.02.1974)
31. Uppara or Sagara
32. Vanjara (Vanjari)
33. Yadava (Golla)
34. Are, Arevallu & Arollu of Telangana districts (included vide
G.O.Ms.No.11, BCW(C2) Dept., dt.13.05.2003 as per High Court Order and included
vide G.O.Ms.No.41, BCW(C2)Dept., dt.7.8.2008)
35. Sadara / Sadaru (included in G.O.Ms.No.11, BCW (C2) Dept., dt.9.4.2008)
36. Arava (included in G.O.Ms.No.24, BCW (C2) Dept., dt.4.7.2008)
37. Ayyaraka (included in G.O.Ms.No.25, BCW (C2) Dept., dt.4.7.2008)
38. Nagaralu (included in G.O.Ms.No.27, BCW (C2) Dept., dt.4.7.2008)
39. Aghamudian, Aghamudiar, Agamudivellalar and Agamudimudaliar (including
Thuluva Vellalas) (included in G.O.Ms.No.20, BCW (C2) Dept., dt.4.7.2008)
40. Beri Vysya / Beri Chetty (included in G.O.Ms.No.21, BCW (C2) Dept.,
dt.4.7.2008)
Subscribe to:
Posts (Atom)