Jyotirao Phule’s Visionary Contributions to Inclusive Education
Jyotirao Govindrao Phule emerged as a significant social reformer and intellectual in nineteenth-century India. He spearheaded a movement challenging the entrenched caste restrictions in the country, rebelling against Brahminical dominance, and advocating for the rights of peasants and individuals from lower castes. Mahatma Jyotiba Phule was a trailblazer in promoting women’s education in India, dedicating his life to advocating for girls’ education. He is believed to be the first Hindu to start an orphanage for the unfortunate children.
Jyotirao Govindrao Phule was born in the Satara district of Maharashtra in 1827. His father, Govindrao, was a flower vendor in Pune. Jyotirao’s family belonged to the ‘Mali’ caste, initially known as ‘Gorhay. ‘ The Brahmin community considered Malis inferior, so Jyotirao’s family faced social ostracization. Jyotirao’s family engaged in floristry and eventually adopted the name ‘Phule.’
Despite being a bright young boy, financial constraints compelled Jyotirao to halt his studies early on. He took on responsibilities on the family farm to assist his father. A neighbor recognized his inherent talent and persuaded Jyotirao’s father to send him to school. In 1841
Jyotirao enrolled in the Scottish Mission’s High School in Pune, completing his education in 1847. During this time, he formed a lasting friendship with Sadashiv Ballal Govande, a Brahmin. At the tender age of thirteen, Jyotirao married to Savitribai.
Jyotirao Phule dedicated himself to educational reforms, firmly believing that women and Sudras within the Hindu community should have access to modern education. During this period, even Brahmins were hesitant to educate their women. Recognizing the transformative potential of educating women, Jyotirao resolved to establish a school for girls. His rationale was that an educated woman could transform her home into a place of learning where she could impart knowledge to her children.
His friend, Sadashivrao Govande, played a pivotal role by taking him to Ahmednagar, a hub of education run by Christian missionaries. During their visit, they explored Madame Farrar’s mission school, where the lament over the neglect of women’s education in India echoed. Madame Farrar suggested that every Indian man should be responsible for educating his wife, envisioning her as a crucial ally in spreading education.
Inspired by this visit, Jyotirao convinced his wife to pursue education upon returning to Pune. She embraced this idea and initiated a school for girls from lower castes, starting in August 1848 at Bhide Wada in Budhwar Peth, Pune. Jyotirao received financial support from his associates, including Paranjape, Hate, and Govande, to sustain the school’s operations. Notably, the school welcomed girls from untouchable castes like Mahars, Mangs, and Chamars, marking a significant step toward inclusive education.
Jyotirao Phule’s unconventional actions deeply troubled his traditional father, Govindrao Phule. However, the support from fellow caste members convinced Govindrao that Jyotirao’s challenge to age-old Hindu beliefs was justified, and despite Jyotirao’s attempts to reason with his father, Govindrao, in anger, instructed Jyotirao and his wife, Savitribai, to leave their home.
Undeterred, Jyotirao and Savitribai moved out. The school was initially closed due to financial constraints; when the finances improved somewhat, Jyotirao reopened the school in the space donated by his friend Govande in old Ganjpeth. With Major Candy’s book contributions, Jyotirao initiated a girls’ school at Anna Chiplunkar’s mansion in Budhwar Peth on July 3, 1851. Despite teaching without a salary, Jyotirao’s dedication remained unwavering. He set up an acting committee and handed over the management of the school to the committee, which comprised of Keshav Shivram Bhavalkar, Anna Sahastrabuddhe, Bapuraoji Mande, Vishnu Bhide, Krishnashastri Chiplunkar and Vishnushastri Pandit. Vishnu Shastri Pandit later became famous as a supporter of widow remarriage.
The school commenced with just eight girls, but the number quickly surged to forty-eight. Given the school’s precarious financial situation, Jyotirao’s wife took on a voluntary teaching role and assumed the position of Principal. Jyotirao emerged as a critical advocate for women’s education during this time. Expanding his efforts, he inaugurated a second girls’ school in Rasta Peth on September17, 1851, and a third in Vithal Peth on March15 1859. The curriculum encompassed various subjects, including reading, grammar, arithmetic, geography, history, and map reading. Major Candy, overseeing the school, noted in a report, “I am pleased to observe the intelligence and progress of the girls.” school in Rasta Peth on September17, 1851, and a third in Vithal Peth on March15 1859. The curriculum encompassed various subjects, including reading, grammar, arithmetic, geography, history, and map reading. Major Candy, overseeing the school, noted in a report, “I am pleased to observe the intelligence and progress of the girls.”
Supervisor Dadoba Pandurang Tarkhadkar praised Jyotirao’s school in Budhwar Peth during an October 16, 1851 inspection, noting its remarkable progress. Jyotirao, recognizing the importance of a library in education, established one for his students. The school’s student enrollment grew tenfold compared to government schools, showcasing excellent learning conditions. In acknowledgment, a government meeting on November 16, 1852, at Vishrambaug Wada felicitated Jyotirao, who was honored with a shawl—a distinction usually reserved for Brahmins. The event featured speeches from Bapurao Mande and Pune College Principal Pandit Moreshwarshastri.
Despite financial difficulties, Jyotirao remained dedicated to his school work, supported faithfully by his wife. In 1855, he exposed the superstitions associated with beliefs and rituals in the name of God. Educated Hindus also used challenging superstitions to foster new thinking. While challenging Brahminical superiority, Jyotirao’s actions and teachings were perceived as striking at the core of the Hindu religion.
Some fanatics sent assassins to eliminate Jyotirao. However, upon entering his house, a dialogue ensued. Jyotirao questioned their motives, and the assassins revealed they were motivated by financial incentives. Remarkably, Jyotirao responded generously, offering his neck and attributing their actions to poverty. Impressed, the assassins fell at his feet in repentance, becoming his lifelong followers. One of them, Dhandiram Kumbhar, went on to study well and became a stalwart supporter of the Satyashodhak Samaj.
– Prajvalant Kavthekar (prajvalant.k@gmail.com)
Reference –
1. Role of Mahatma Jyotiba Phule In The Battle Against Marginalization Supriya Dhanda
Research Scholar (Department of History) I.G.U.Meerpur Rewari Haryana
2. https://www.researchgate.net/publication/272303358_Mahatma_Jyotiba_Phule_A_ Modern_Indian_Philosopher
3. JYOTIRAO PHULE: A Revolutionary Social Reformer Author(s): Jagannatham Begari