Mahatma Jyotiba Phule

Savitribai Phule: The firebrand intellectual who powerfully used the term ‘Dalit’ in her poetry
Her groundbreaking work influenced the struggle for the rights of women, Shudras and Dalits in 19th-century India and into the present.

Read online at: https://scroll.in/article/1007802/savitribai-phule-the-firebrand-intellectual-who-powerfully-used-the-term-dalit-in-her-poetry

This article attempts to dwell on four aspects specific to Mahatma Phule’s work in education: (i) Mahatma Phule’s own social and educational background which undoubtedly had a fair degree of influence on his subsequent social activism. (ii) The article will also attempt to explore Phule’s educational activism in terms of his founding and establishment of schools and other aspects connected to the continued functioning of the schools. (iii) The key to understanding Phule’s views on education would necessarily involve paying close attention to two of his most important works – Ghulamgiri (Slavery) and Shetkaryacha Asud (The Cultivator’s Whipcord). An exhaustive scrutiny of all of Phule’s writings which constitute a fairly extensive canon to gather his views on education, is too wide-ranging. Instead, an attempt will be made in this paper to gather in one place his work specific to the educational field as gleaned from his more famous writings. By presenting a selection from his texts, the reader is also invited to scrutinise the works herself to further develop her understanding. (iv) Many of Phule’s ideas were something of a first. An attempt is made to draw a parallel between Phule and his ideas of education and some of today’s educational ideas.

ON A WEDNESDAY EVENING in July 1967, two white police officers dragged a black man, John William Smith, into their precinct building in the city of Newark. Smith, a taxi driver, had just been arrested, for the alleged crime of improperly passing the officers’ car, and had been beaten so brutally that he could not walk. Residents of a housing project saw him dragged in, and a rumour set off: the cops had killed another black man. A crowd formed, and resorted to attacking the precinct building. For five days, violence tore through the city, with a toll of over two dozen lives. Some called it rioting—others a rebellion.

This thesis analyzes the history of caste system and explains the theories of the birth of caste in Indian civilization. After defining the caste system in historical and cultural manner, examines the birth and spreading of Dalit movement or low caste mass movements during the 19th and 20th century with the influence of British rule.

A discourse to peace educators and activists from Palestine and Israel on the techniques of 'Satyagraha', created and employed by Mahatma Gandhi in the struggle for Indian independence. While the techniques are identified and briefly explained, a diagrammatic presentation of the context within which he acted reveals the courage and discipline required in a Gandhi-inspired subversion of structural and cultural injustice.
Date of discourse: 10, March, 2007.
Date of publication on Academia.edu: 2012

My Son’s Inheritance: A Secret History of Lynching and Blood Justice in India is a provocative and disturbing examination of the history of lynching in the country. Aparna Vaidik’s investigation traverses several centuries and offers powerful insights into the phenomenon. She demonstrates how violence is secretly embedded in our myths, folklore, poetry, literature, and language, and is therefore invisible. She delves deep into family history to further illuminate how widespread violence is in Indian society. Framing her narrative as a message to her son, she acquaints him with his ancestors—those who abet and carry out lynching as well as those who are lynched. In this way, her son embodies both the violator and the violated, much like the country in which he will come of age. She lays bare the heritage of violence bequeathed from generation to generation and disabuses us of the myth that non-violence and tolerance are the essence of Indian culture. She argues that the perpetrators of violence are not just the state, the rulers, the police or the army but all of us who, through our silence and indifference, foster and perpetuate violence in India. My Son’s Inheritance is a groundbreaking exploration of the phenomenon of lynching and the larger culture of violence that invests the social and political fabric of the country.

Deep from within a hazy past there often shines forth a hero figure, historical and mythical in equal measure. The figure exudes miraculous powers and fantastic possibilities. In the dense interrelationship between the past, present, and future, a fact lifted from the inner recess of history can suddenly acquire a kaleidoscopic, many-sided meaning and resonance in the present. Like racing through a Borgesian hall of a thousand mirrors, an image or a figure from the “primordial” darts into the present, through innumerable pathways and reflections and refractions. This is how the past and the present get “connected,” one illuminating the other. How else has the fantastic story of Mackandal’s public execution in eighteenth-century Haiti arrived at us? Carpentier recounts the story in his gripping novel The Kingdom of this World.

Here is an extract from the volume, where Pallikonda Manikanta interrogates how the ‘enemy image’ is constructed against Dalits, Muslims and Christians through the discourse propounded by the Brahminical RSS, extending his insights to the recent protests against the Citizenship Amendment Act (CAA) and the National Register of Citizens (NRC).
https://indianculturalforum.in/2021/02/27/shudra-consciousness-caa-protests/

The Shudras: Vision for a New Path, edited by Kancha Ilaiah Shepherd and Karthik Raja Karuppusamy, and published by Penguin
https://www.google.co.in/books/edition/The_Shudra/V34fEAAAQBAJ?hl=en&gbpv=1&dq=shudras&printsec=frontcover

प्रभाकर वैद्य यांच्या "महात्मा फुले आणि त्यांची परंपरा" ह्या ग्रंथाचा परिचय करून देणारा लेख. लोकवाङ्मय गृहाने नुकतीच ह्या ग्रंथाची  नवी आवृत्ती प्रकाशित केली असून प्रा. डॉ. उमेश बागडे यांनी ह्या आवृत्तीकरीता प्रदीर्घ अशी प्रस्तावना लिहिली आहे.

Khader’s Decolonizing Universalism: A Transnational Feminist Ethic brings to our attention in a forceful way that feminist modernity is complicit with imperialist ideals and attitudes. She offers an extensive set of examples, analyses and arguments to recommend a nonideal universalism while embracing maternal ‘feminized power’ from non-Western cultures. I comprehend her arguments to understand salient features of imperialist feminism and then contextualize her critique in the South Asian context of feminist discourse. Expanding on her main critique of Western imperialist hegemony, I propose Pluriversal philosophies as a positive approach towards a more just world. I take inspiration from Mignolo, Phule, Ambedkar, Buddha, Anzaldúa and Freire as philosophers of praxis and engage with important anti-hegemonic scholars and organizations to offer a pragmatic translation of powerful ideas.

Jotirao Phule born in 1827 into a family of gardener (mali) caste in Maharashtra. A caste which eventually had a very distinct position in the Maharashtrian society that particularly in that point of time because of the fact that these members lived closely by cultivation and selling fruits and flowers and thus, was largely concerned with rural cultivation and also with a large market in the urban. Jotirao Phule's selected writings tends to be very useful in understanding the cultural and social milieu of 19th century. The caste system continued to be a belief that human beings are organized in a hierarchy ordained by divine indulgence which is one of the more abandoned and challenging areas of India social history. Phule seems to endure as one of the few prevailing and significant voice that particularly transformed the history of Dalit discourses in India. Jotirao Phule's writing precisely in Ghulamgiri (Slavery), Shetkaryacha Asud (Cultivator's Whipcord), Jati (Caste) and Dharma (Religion) played a vital role in terms of intellectual and academic output that worked as a voice of marginalized people in the society during the 19th century. Phule's writing is very much restricted to a kind of anti-Brahmanical in nature. His understanding of the social structure during the 19th century was a sort of anti-Brahmanical in nature and further suggesting how influential were Brahmans during that particular retro. This paper will precisely focus on looking into the social implications and the extrapolations focused by the Phule over the underprivileged sections and his replication on the problems of caste. At the same time also focuses on understanding how Phule treated class-based discernment and how education as suggested by Phule a key factor in permitting class-based discrimination during the 19th century.

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In this thesis I compare the social history of movements against hydropower projects in two states of India, Maharashtra and Madhya Pradesh, from 1921 to 2004 in three phases. The specific aim of this project is to demonstrate the shifting notion of subaltern political subjectivity and `state-formation' in postcolonial India. Here I argue that the subalterns played significant causal and constitutive roles in transforming the structure of postcolonial Indian state in a more democratic direction and in that process considerably changed their political discourses, practices and strategies. The two extended historical cases of movement against large dams illustrated in this thesis mark the different types of subaltern politics that emerged in postcolonial India.

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Marr’s critique of Indo-European philology is analysed in the light of contemporary postcolonial theory, showing how Marr considered “Indo-Europeanism” to be something very close to a Foucauldian discourse of power/knowledge. It is suggested that here one finds both the strengths and weakness of Marr’s ideas, which alerts us to certain problems in much postcolonial theory today. Genetic connections between Marr’s ideas and contemporary postcolonial studies are revealed. Marr’s ideas are then compared to the critique of the ideology of the Aryan supremacy developed by the Indian anti-caste intellectuals Phule and Ambedkar, in which the symbiotic relationship between imperial philology and brahman domination over the lower castes were revealed and subjected to critique. Important continuities are identified, and it is suggested that an approach to the interaction between European powers and colonial peoples’ needs to pay particular attention to the social divisions among the latter and the complex modes of dialogue that accompanied colonialism and its aftermath.

Full text here: http://www.tandfonline.com/eprint/MkICWbyMP7JcWQ26gZwm/full

Keywords: Ambedkar, Babasheb, Aryan, colonialism, Foucault, Michel, Marr, Nikolai, philology, Phule, Jotirao, Said, Edward

https://www.forwardpress.in/2021/05/the-farmers-protest-and-the-new-shudra-consciousness-hindi-2/

जाति की सीमाओं से परे जिस तरह की एकता और बंधुत्व का प्रदर्शन आंदोलनरत किसानों ने किया है वह एक नई शूद्र चेतना के उभार का परिचायक है। यह चेतना श्रम की गरिमा को एक दर्शन का दर्जा देती है – एक ऐसा दर्शन जिसमें वर्चस्ववादी सामाजिक और राजनैतिक रिश्तों को बदल डालने की ताकत है

ഇന്ത്യൻ സമൂഹനിർമിതിക്ക് ആര്യനെക്കുറിച്ചുള്ള സങ്കൽപങ്ങൾ എങ്ങനെ സഹായിച്ചുവെന്നും ഒരു പുതിയ വർത്തമാനം രൂപപ്പെടുത്തുന്നതിന് ആര്യനെ പുനർവായിക്കുന്നതും പഠിക്കുന്നതും എത്രമാത്രം ഉപയുക്തമാണെന്നും ആലോചിക്കുകയാണ് ജ്യോർജിയ യൂണിവേഴ്സിറ്റിയിലെ കംപാരറ്റീവ് ലിറ്ററേച്ചർ പ്രൊഫസർ കൂടിയായ ഗ്രന്ഥകാരി ഡോറൊത്തി എം . ഫിഗേറ . ആര്യൻ എന്ന സാഹിത്യസംജ്ഞ ചരിത്രപരമായും ഭാഷാപരമായും രൂപപ്പെട്ടുവന്ന ഒന്ന് എന്നതിലുപരി ഒരു മിത്തായി കാണേണ്ടതു ' അവർ വാദിക്കുന്നത് . പാരാണിക ഇന്ത്യാചരിത്രത്തെ വളർത്തിയെടുക്കുന്നതിൽ ആര്യൻ മിത്തിന്റെ പങ്ക് എന്താണെന്നും , പ്രത്യയശാസ്ത്രപരമായ യൂറോപ്യൻ താൽപര്യങ്ങളെ എങ്ങനെ സഹായിച്ചുവെന്നും അടയാളപ്പെടുത്തുകയാണ് ഗ്രന്ഥകാരി ഈ കൃതിയിലൂടെ .

ഡോറൊത്തി എം . ഫിഗേറ ആര്യൻ ശുദ്ധി എന്ന മിത്തിനെ പൊളിച്ചെഴുതുകയും അതേസമയം അതിന്റെ സാമൂഹിക രാഷ്ട്രീയ സ്വാധീനം ചോദ്യംചെയ്യുകയും ചെയ്യുന്നു . ഫാഷിസവും കൊളോണിയലിസവും യൂറോപ്യൻ നവവലതുപക്ഷ പ്രസ്ഥാനങ്ങളും പ്രത്യയശാസ്ത്രപരമായി കൈകോർക്കുന്ന ' ആര്യവംശ'മെന്ന ആശയത്തിന്റെ അടിത്തറയിളക്കുന്ന പഠനം

An Ambedkarite organization's work in protecting the interests of the historically neglected sub-subaltern groups on campus is not achieved via the mere romanticization of its existence. It is achieved through the trust it builds among the different sections of the students who are able to align themselves with its ideology and politics.
https://roundtableindia.co.in/index.php?option=com_content&view=article&id=9454:bapsa-a-challenge-to-the-abvp-and-pseudo-left-in-jnu&catid=129:events-and-activism&Itemid=195

https://www.forwardpress.in/2021/05/the-farmers-protest-and-the-new-shudra-consciousness-2/
Dedicated to the good people of the United States as a token of admiration for their sublime, disinterested and self-sacri cing devotion in the cause of Negro Slavery; and with an earnest desire, that my countrymen may take their noble example as their guide in the emancipation of their Sudra Brethren from the trammels of Brahmin thraldom." With these words of dedication in his radical work Gulamgiri (Slavery), Jotiba Phule, the great Shudra social revolutionary, reminds us of an un nished task. This un nished task has now become bigger by the erasure of the social category, Shudra, from discourse and by the systematization of "Brahmin thraldom" in postindependent India through brahmanical nationalism. The Shudra identity has had the capacity to destroy the brahmanical social order.

The paper tries to attempt to understand the dynamics of dalit consciousness through the two major literary texts i.e., Godan, written by Munshi Premchand in 1930s, and Joothan, an autobiographical sketch of a dalit-Om Prakash Valmiki in post-economic reforms India. Godan expresses a consciousness of 'exploitation, marginalization, and humiliation' through its protagonists who are majorly upper caste Hindus. Unlike Godan that way, Joothan is an autobiographical sketch of a dalit (SC- Bhangi). Two different accounts, two different experiences of marginality, exploitation and humiliation, tells a lot about the differentiated nature of dalit identity. Godan transcends the caste-based normativity of dalit consciousness, whereas Joothan is an experiential explanation of caste based dalit identity.
Paper tries to foreground the case for a maximalist understanding of dalit identity that transcends caste and is located in experiences.

Keywords: Godan, Joothan, Dalit Politics, Gandhi, Ambedkar, Phule.

Knowledge is a pervasive phenomenon. It covers all aspects of human beings. Knowledge production therefore is essentially an exercise which taken into account the totality of human experiences. Human are not mere biological creatures or objects that are governed by fixed laws and ontology. They are social beings that possess consciousness and reflexivity. This makes human reality multi-dimensional and dynamic. There are multiple factors which are responsible for determining their behavior. Hence, history, cultural values, social customs, institutions, social relationships, material reality are important sites of human inquiry. The reality in human world is constantly changing so are the very notions of knowledge. The philosophic discourses, colonial processes, industrialization and developments in science, technology have played an important role in determining the notion and nature knowledge generation processes. The notions of sacred, timeless, external and supra-human sources of knowledge are no more accepted today. Hence, the claims of a neutral, value free and objective knowledge are no more held to be valid nowadays. Knowledge is no more seen as an apolitical, ahistorical, and timeless phenomenon. It is no more seen in isolation and independent of history, polity, culture and society. It is a social and political process with social and political consequences to the society. Knowledge is a dialectic phenomenon as it determines and shapes our opinions, beliefs, thinking, relations, association and perspectives in the society.  It has deep bearing on our actions and inactions therefore it has both political and epistemological significance. It has a critical role to play in the society hence it must demystify the power which come in many forms. There are different philosophical school of thought like positivism, empiricism, Constructionism, dialectic materialism and critical theory which have seen the question of power from different stand points. This article critically traces the epistemological developments and historically evolution of knowledge. It tries to demystify caste and critically traces the developments which led to naturalization and normalization of caste in the academic and political discourses

Der Beitrag untersucht Prozesse politischer Mobilisierung durch Bildung in einem kolonialen Kontext. In Indien entwickelte sich Bildung im 19. Jahrhundert zu einem wichtigen Kristallisationspunkt sozialpolitischer Auseinandersetzungen: Einerseits richtete sich die Forderung nach einer Ausweitung von Bildungschancen unmittelbar gegen bestehende Ausschlüsse im Rahmen der Kasten- und Geschlechterhierarchien. Andererseits sollte über Bildungsangebote eine Solidargemeinschaft der unteren und untersten Kasten gestiftet werden, die sich unter dem Begriff Dalit Bahujan zu einer wichtigen politischen Kategorie im modernen Indien entwickelt hat. Insgesamt beleuchtet der Beitrag das spannungsreiche Verhältnis von kolonialer Herrschaft, Nationenformierung und subalterner politischer Mobilisierung. (DIPF/Orig.)

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2018. A short analysis of the issue of the Dalits or untouchables in the light of the present societal and political condition of the Indian union.

ENGLISH VERSION:- The article has been been published in the official website of Socialist Fight: Liaison Committee of the Fourth International (Great Britain).

PORTUGUESE VERSION: The article has been been published in the official website of “Frente Comunista dos Trabalhadores” (Brazil), translated by Com. Humberto Rodrigues.