Born in Satara, Maharashtra, on April 11, 1827, Jyotirao Phule dedicated his life to challenging the oppressive caste system and advocating for the education and upliftment of women and oppressed castes in India during the British colonial era.

He, along with his wife Savitribai Phule, pioneered revolutionary initiatives such as opening the first school for girls in Pune in 1848 and launching campaigns to address societal issues like widow remarriage, water crisis. Through his activism and profound insights, Phule coined the term 'Dalit' in the 1880s to represent the marginalized and untouchable communities.

As we commemorate his 197th birth anniversary this year, The Mooknayak brings you insightful details from ' Gulamgiri', Phule's seminal work, shedding light on his enduring legacy and its profound impact on social justice movements and educational reforms across India.

'Gulamgiri' stands as a cornerstone of Indian social activism. First published in Marathi in 1873, with an English preface, the book boldly tackles themes of caste, slavery, and social reform, emerging as one of the earliest critiques of the entrenched caste system.

"Gulamgiri" offers a fresh perspective on Indian history and mythology by challenging Brahminical narratives that upheld cultural dominance.

Written in dialogue form, Phule engages in conversations with Dhondirao, exploring various avatars of Vishnu and portraying non-Aryan warriors as India's original rulers. Phule humanizes conflicts between Aryans and non-Aryans, rejecting fantastical mythological tales for a more plausible historical narrative.

In his seminal work "Gulamgiri," Jyotirao Phule boldly challenged the entrenched Brahmanical narratives, particularly questioning the origin of human beings attributed to Brahma.

Phule's inquiry into Brahmanical intellectualism disrupted the prevailing discourse by scrutinizing the logic behind the belief that Brahmins originated from Brahma's mouth.

He provocatively questioned the implications of this belief, suggesting that if Brahmins were indeed born from Brahma's mouth, it would imply a form of uterine birth, which in turn raises the question of menstruation.

Phule's piercing inquiry pointedly asked whether there existed any textual evidence, particularly in Manu's writings, indicating Brahma's isolation during menstruation—a question that left Brahminical intellectuals struggling for answers.

Phule further asserted that Manu played a pivotal role in codifying the laws attributed to Brahma, effectively establishing them as unquestionable divine dictates. By equating Brahma's words with divinity, Manu, according to Phule, ensnared the Shudras in the shackles of slavery, highlighting the insidious power dynamics entrenched within Brahminical constructs.

In 'Gulamgiri', he criticizes the creation of castes, proposing alternative theories on the origin of the Mahar caste and condemning insulting names given to certain communities.

Phule rejects both the mythological concept of 'Parampurush' and the theory of Chaturvarna, offering a dissenting viewpoint on Brahmin claims of superiority.

The book also explores the racial theory of caste, suggesting Brahmins were of foreign origin and manipulated religious texts to establish dominance. This work is credited with anticipating modern ideas about economic and cultural subordination

Challenging Colonial Injustice: Mahatma Phule's Crusade for Shudra Education

In colonial India, Mahatma Phule passionately advocated for the education of Shudras, highlighting the systemic discrimination they faced in accessing education. He criticized the Victorian government for its failure to address the educational needs of Shudras and untouchables despite substantial investments in the education department. Phule argued that Shudras and Dalits were being deprived of educational opportunities due to the dominance of upper-class Hindus in the education sector. These elites vehemently opposed the education of Shudras and Dalits, perpetuating discriminatory practices.

Phule urged the Victoria government to take decisive action by banning textbooks that propagated anti-Shudra sentiments instead of rewarding them. He condemned the colonial government's endorsement of such textbooks, emphasizing the detrimental impact they had on the education and social mobility of Shudras and Dalits. Additionally, Phule highlighted disparities in educational recognition, noting instances where Hindi textbooks received government awards while Marathi literature was overlooked.

For instance, Pandit Ramprakash Tiwari's 'Suta Prabodh' (1871) and Pandit Gauri Dutt's 'Devrani Jithani' (1870) were both awarded Rs 100 by the government, showcasing the preferential treatment given to Hindi literature over Marathi works. Phule's critique extended beyond educational policies to encompass broader societal injustices perpetuated by the colonial regime and upper-class elites.

Through his advocacy and outspoken criticism, Phule aimed to challenge entrenched caste-based discrimination and advocate for equal educational opportunities for all sections of society, particularly marginalized communities like the Shudras and Dalits.

Mahatma Phule fiercely condemned the colonial administration's neglect of the Shudras. He vehemently urged the government to take decisive action, insisting that if it couldn't ban anti-Shudra literature, it should shutter the education department altogether. Phule argued that this move would, at the very least, relieve the Shudras from the oppressive burden of taxation.

Highlighting the unjust financial exploitation, Phule pointed out that the salaries of high-ranking officials in the education department, funded by Shudra tax contributions, were exorbitant. He provided concrete evidence, such as the appointment of Shiv Prasad 'Sitaare-Hind', who received a substantial monthly salary of five hundred rupees as Joint Inspector of Banaras Division in 1856. This salary doubled to one thousand rupees when he was promoted to Principal Inspector, illustrating the gross disparity in income distribution.

Moreover, Phule scrutinized the governance under the Victoria regime, cautioning against blind trust in high-ranking writers and reformers. He was acutely aware of the regime's co-optation of intellectuals and reformers, awarding them titles like 'Rai Bahadur' and 'Khan Bahadur' at the Delhi Durbar of 1872. Phule's letter to Victoria emphasized the need for skepticism and vigilance in dealing with such figures, urging the government to prioritize the interests of marginalized communities over the accolades bestowed upon elites.

In the nineteenth century, the book "Gulamgiri," published not only sharply criticizes Brahmanical creations but also lays the groundwork for a damning critique against the Brahmanical establishment.

Mahatma Phule's work exposes the harsh reality of Brahmanical creations. While on one hand, Phule was drafting a manifesto for the liberation of Shudras and Dalits through his intellectualism, on the other hand, he was also raising questions about the claims of Shudras and Dalits on public property and educational premises.

In the nineteenth century, Phule is seen representing the intellectualism of Shudras and Dalits, at a time when Brahmanical powers had imposed strict control over the education and writings of Shudras.