DOCSLIB.ORG

11. Struggle for Equality

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
11. Struggle for Equality 11. Struggle for equality In the progress of Modern India, In 1936, with the initiative of Prof. struggle for political freedom was N.G.Ranga, the ‘Akhil Bharatiya Kisan important. This struggle was based on Sabha’ was established. Swami broad philosophy of man’s emancipation. Sahajananda Saraswati was the President Therefore in the course of this struggle of this organisation. along with political dependence there was This Sabha presented a opposition to things like feudalism, social declaration of peasants’ inequality, economic exploitation. Like rights to the Indian freedom the principle of equality is very National Congress. The important. From that point of view the session of the Congress contribution of movements built up by was held in the rural various social groups such as farmers, part of Faizpur in workers, women, dalits etc as well as the Maharashtra. Thousands stream of socialism giving importance to of peasants attended Prof. N.G.Ranga equality, proves to be significant. Without this session. realising its contribution we will not be In 1938, the crops able to understand the developmental in eastern Khandesh process of Modern India. Therefore let us were destroyed due to study some of these movements. heavy rains. The Peasant Movement : The Indian condition of the farmers had to suffer due to the ill effects farmers was miserable. of British economic policy. The British In order to get the Government used to protect the landlords land revenue waived, and money lenders. They gave unjust Sane Guruji organised treatment to the farmers. On many meetings and occasions the farmers rose against this Sane Guruji processions at many injustice. The peasants in Bengal formed places. He took out marches on the their union and revolted against the Collector office. The peasants participated compulsion of cultivating indigo. The play in large numbers in the revolutionary ‘Neel Darpan’ written by Deenbandhu period of 1942. Mitra brought to the notice of the society the wretched conditions of the peasants Do you know ? producing indigo. In 1875, farmers from Maharashtra rose in revolt against the Sane Guruji built up unity of the atrocities of the landlords and money workers. He tried to create strong lenders. The farmers in Uttar Pradesh centre of workers union at Dhule- formed ‘Kisan Sabha’ in 1918 under the Ammalner. He was the President of leadership of Baba Ramchandra. The Mill Workers Union of Ammalner. Mopla peasants rose in a great revolt in He went on fast unto death to open Kerala. But the British government crushed the doors of Vithal temple at Pandharpur it down. for the Dalits. Workers Union : there was rise of worker class in India, and In the latter half of then a necessity for nation wide worker 19th century, textile union was felt. With this necessity, in 1920, mills, railway All India Trade Union Congress (AITUC) companies and such was established. N.M.Joshi had a major industries were role in the working of AITUC. Lala Lajpat started in India. The Rai was the President of the first session workers group had of AITUC. He told the workers to actively not aroused on large participate in the national movement. scale but in this Narayan Meghaji Shripad Amrut Dange, Muzaffar Lokhande period efforts were Ahmed such socialist leaders, by spreading made to solve the the socialist ideology among the workers, problems of the workers. Sashipada worked to form Banerjee and Narayan Meghaji Lokhande militant organisations. organised the workers at local level. In 1928, the Mumbai Lokhande’s contribution to the working Mill Workers Union class movement was so valuable that he went on strike for six is described as ‘Father of Indian Workers months. Many such Movement’. strikes were made by the Railway workers, Do you know ? jute mill workers etc. The government was The native place of Narayan disturbed to see the Shripad Amrut Dange Meghaji Lokhande was Kanhesar near growing strength of the Saswad in Pune district. He formed workers movement. To supress this the mill workers union known as movement legislations were made. The ‘Bombay Mill Hands Association’ in workers struggle proved to be supportive 1890. This workers union is believed to the national movement. to be the beginning of organised Socialist Movement : Many of the movement in India. He was also the young activists in the Indian National chairman of Mumbai branch of Congress felt that for protecting the Satyashodhak Samaj founded by interest of the people it is necessary to Mahatma Phule. Due to his efforts, overthrow the British Government. from 10 June 1890, the workers started Similarly, they started realising that the getting weekly holiday on Sunday. society should be restructured on the At the same time an agitation was principle of economic and social equality. launched against the wretched condition of Through this realisation, there was rise the tea plantation workers in Assam. In and growth of Socialist ideology. 1899, the Great Indian Peninsular (GIP) The Socialist youths, while they were Railway workers called for a strike for in prison at Nasik, decided to form the their demands. During the anti partition Socialist Party within the Indian National movement workers carried out strikes from Congress. According to this decision, in time to time in support of Swadeshi. After 1934, the Congress Socialist Party was the First World War, due to industrialisation, formed which included leaders like practices, they were subjected to injustice. But during the modern period there was an awakening against it. Some of the male reformers took initiative in the reform movement related to women, in the course Pandita Ramabai Acharya Narendra Dev Dr.Ram Manohar Lohia of time women leaders started coming Acharya Narendra Dev, Jayprakash forward. Their independent institutes- Narayan, Minu Masani, Dr. Ram Manohar organisations came to Lohia etc. In Quit India movement of be established. Pandita 1942, these young socialists were in the Ramabai established the forefront. ‘Arya Mahila Samaj’ Indians got introduced to Karl Marx and ‘Sharda Sadan’, and his Communism. Lokmanya Tilak similarly ‘Seva Sadan’ had already written an article on Marx founded by Ramabai in 1881. After First World War the Ranade are examples of influence of Communism was felt in this. ‘Bharat Mahila India. Manavendranath Roy played active Ramabai Ranade Parishad’ (1904) and role in the International Communist ‘All India Women's Conference’ (1927) Movement. were founded as well. Therefore this In 1925, the Communist Party was institutional work reached at the national formed in India. The work of building level. For the issues such as right to militant organisations of workers and inheritance, right to vote etc. women had peasants was done by the young to struggle through the medium of these Communists. The British Government organisations. started feeling the danger of communist Rakhmabai Janardan Save was the movement. Shripad Amrut Dange, first practicing woman Muzaffar Ahmed, Keshav Neelkanth doctor in India. She Joglekar etc. were arrested. They were delivered series of charged with planning of a conspiracy to lectures related to overthrow the British rule. They were health issues of given different punishments. The trial women. She also took place at Meerut and is therefore opened a branch of known as the ‘Meerut Conspiracy Case’. Red Cross Society at Even after the Meerut trial, the influence Dr.Rakhmabai Save Rajkot. of Communist workers movement remained During the 20th century, participation constant. of women in public life began to increase. Feminist Movement : In the Indian Women's participation in the national social system, women were given movement and revolutionary work was secondary position. Due to many evil significant. After the Act of 1935, women educated and engaged Do you know ? in work, while the second part of their Dr. Anandibai Joshi : First Indian work was to destroy Female Doctor. Her son lived a life of the delusive ideas only ten days and regarding dalits in the then died. This sorrow minds of the upper became responsible castes. For this for inspiring her to purpose he founded study medicine. She marathi schools, work Maharshi Vitthal acquired M.D. degree schools in parts of Ramji Shinde in 1886. While Parel, Deonar in Mumbai. He actively returning to India Dr.Anandibai Joshi took part for the benefit of Dalit class Anandibai contracted regarding satyagraha for entry in Parvati tuberculosis. Later on 16 February temple at Pune, Shetkari Parishad of 1887 she died in Pune. Dalits, federal electorate etc. were included in the Provincial Ministries Rajarshi Shahu gave support to the as well. After independence, the principle leadership of Dr. Babasaheb Ambedkar. of equality of men and women has been During his period, he led the Non Brahmin clearly stated in the constitution of India. movement. Rajarshi Dalit Movement : The Indian social Shahu Maharaj made structure was based on inequality. Social revolutionary reformers like Mahatma Jyotirao Phule, declaration for Narayan Guru brought about awakening reservation in state of the people against the unjust treatment of Kolhapur. He given to Dalits in the society. Following made a law for free the teachings of Mahatma Phule, Gopal and compulsory Baba Walangkar and Shivram Janba primary education. Kamble worked for the eradication of He did substantial Rajarshi Shahu work for abolition untouchability. In 1888, Gopal Baba Maharaj Walangkar, in his book ‘Vitaal of caste distinction. Vidhwansan’ condemned untouchability. There were three restrictions put up in the Shivram Janba Kamble started the caste system – inter dining, inter marriage magazine ‘Somavanshiya Mitra’ on 1 July and change of occupation. In this regards, 1908. He raised voice regarding issues of during meetings and conferences Shahu Muralis and Jogtins. He also took initiative Maharaj ate food from the hands of Dalit for marriages of Devadasis. In Tamil people and overthrew the restriction on Nadu, Perriyar Ramaswamy started a inter dining.
Load more

Recommended publications
  • 1. Details of Module and Its Structure 2. Development Team
    1. Details of Module and its Structure Module Detail Subject Name Sociology Paper Name Sociology of India Module Name/Title Non Brahmin Approach: Mahatma Phule Pre-requisites Basic thoughts about caste system in India, low caste protest in nineteenth century western India, religion and society under early British rule in India. Objectives To introduce the students to the non-brahmanical approach. To familiarize students with the contribution of Mahatma Phule To acquaint the students with the perspectives of Mahatma Jyotirao Phule. Keywords Brahmanism, caste, peasant oppression, non brahmanical approach, varna, women oppression, dichotomy, caste conflict. 2. Development Team Role Name Affiliation Principal Investigator Sujata Patel Professor, Department of Sociology, University of Hyderabad Paper Coordinator Anurekha Chari Wagh Assistant Professor, Department of Sociology, Savitribai Phule Pune Univiersity Content Writer/Author Deepti Gokhale Oak Assistant Lecturer, St. Bishop’s Junior (CW) College, Camp, Pune Content Reviewer (CR) Anurekha Chari Wagh Assistant Professor, Department of Sociology, Savitribai Phule Pune Univiersity Language Editor (LE) Erika Mascarenas Senior English Teacher, Kendriya Vidyalaya, Pune Table of Contents: 1. Introduction 2. Section One: Understanding Nineteenth Century: Mahatma Phule, 3. Section Two: Dharma and Caste: Mahatma Phule, 4. Section Three: Women and Education: Philosophy of Mahatma Phule, 5. Section Four: Agriculture and Peasants: Mahatma Phule, 6. Section Five: Satyashodhak Samaj and Non-Brahmin
    [Show full text]
  • An Assessment of Jotirao Phule's Approach to Hindu Social Reform
    CONFRONTING CASTE AND BRAHMANISM: AN ASSESSMENT OF JOTIRAO PHULE’S APPROACH TO HINDU SOCIAL REFORM S.K. Chahal Abstract This paper examines the approach of Jotirao Govindrao Phule (1827- 1890), the foremost social reformer and thinker as well as one of the nation-builders of modern India, with regard to the issue of Hindu social reform in India. A radical social reformer of 19th-century Maharashtra, Phule visualized Hindu society free from all social inequalities based on caste, class and gender. He showed extreme concern for the suppressed and the marginalized sections of Hindu society, and started a crusade against the orthodoxy and the “slavery” it imposed upon the downtrodden sections of Hindu community for centuries. The paper is based on the proposition that Phule’s framework of Hindu social reform was radical and his movement was a sort of Hindu reformation movement. His approach to Hindu social reform appears to be altogether different from that of the “revivalist” reformers of 19th century who represented the so-called mainstream tradition of Hindu social reform in modern India. Phule came out with his own idea of the religion, i.e. Sarvajanik Satya Dharma (Universal Religion of Truth). In order to materialize his concept of “true religion”, he and his colleagues founded in 1873 Satyashodhak Samaj (society of truth seekers) in Pune. The set of principles the Samaj drew up shortly after its formation included belief in equality of all human beings, restoration of whose natural/human rights was one of its aims. Phule was more of a social revolutionary than a social reformer.
    [Show full text]
  • UNIT 8 DALIT MOVEMENTS* Dalit Movements
    UNIT 8 DALIT MOVEMENTS* Dalit Movements Structure 8.0 Objectives 8.1 Introduction 8.2 Dalit Movements: Issues and Challenges 8.2.1 The Term “Dalit” 8.2.2 Socio-Historical Background 8.2.3 The Social Practice of Untouchability 8.2.4 Brahmanic Hinduism 8.2.5 Alternate Religious Movements 8.3 Social Reform Movements 8.3.1 Rise of Print and Public Spheres 8.4 The Dalit Leaders and Different Phases of Dalit Movements 8.4.1 Jyotiba Phule and Dalit Reform Movement 8.4.2 Dr. B.R Ambedkar and the Movement 8.4.3 Periyar and the Mass Movement 8.4.4 Dalit Panther Movement, Bahujan Samaj (BSP) Movement and Few others 8.5 A Brief Overview of Dalit Movements 8.6 Let Us Sum Up 8.7 References 8.8 Specimen Answers to Check Your Progress 8.0 OBJECTIVES After reading this unit, you will be able to: x explain what is the meaning of “Dalit” and the Dalit movement; x describe different stages and forms of Dalit movements in India; x Identify the Dalit leaders and their contribution; and x explain the structural and cultural reasons for Dalit uprising. 8.1 INTRODUCTION In this Block 4: Social Identities and Change, Dalit Movements is the first unit. In the pervious section you had learnt about the social institutions like Family, Marriage and Kinship and Religion. This unit informs you about Dalit movements in India. Do you know that Dalit movements, like any other movement are consciously organised and are a result of sustained collective efforts by ordinary citizens? This unit attempts to introduce you to the meaning of Dalit movements by tracing its historical origins, its development from pre-independence period to post independence and its outcomes.
    [Show full text]
  • Idea of Emancipation and Discourse on Caste in Colonial Western India (Maharashtra)
    Idea of Emancipation and Discourse on Caste in Colonial Western India (Maharashtra) Santosh Pandhari Suradkar Résumé L’idée d’émancipation et les discours sur les castes dans l’Inde occidentale coloniale (Maharashtra), denière partie partie du XIXème siècle. De vifs débats sur les castes eurent lieu à la fin du 19ème siècle Maharashtra entre les nationalistes, les mouvements des castes inférieures, les missionnaires britanniques, les orientalistes et les idéologues. Aussi, cette période dans le Maharashtra peut être caractérisée comme un âge d’ouverture des masses aux idées de démocratie, de liberté, d’égalité et de fraternité. La caste a toujours été au centre de la politique moderne indienne même si cette structure du pouvoir remonte à l’Inde médiévale. La caste fut exploitée en tant que principe central dans la distribution du pouvoir et des ressources matérielles durant la période coloniale. Mais dans le même temps, le colonialisme créa un espace démocratique et moderne; néanmoins cet espace fut monopolisé par les castes supérieures. La lutte nationaliste contre le pouvoir impérial avait alors pour but d’établir l’hégémonie de classe. Les mouvements des non-brahmanes et des basses castes, actifs pendant la période coloniale, avaient deux objectifs : une plus grande mobilité de caste-classe et l’éradiction du système de caste. Celui-ci joua un rôle important dans la détermination du contenu de la mobilisation politique et l’institutionnalisation de la démocratie moderne. La dynamique de caste et de classe reste la caractéristique de la complexité de la politique indienne. Le système de caste et le patriarcat brahmanique ont toujours travaillé de concert dans le maintien du système de caste et de la distribution inégale des ressources.
    [Show full text]
  • CBSE Class 12 Sociology Revision Notes Chapter-5 Pattern of Social Inequality and Exclusion
    CBSE Class 12 Sociology Revision Notes Chapter-5 Pattern of Social Inequality and Exclusion Facts That Matter Social inequality Social inequality and exclusion are facts of life. The everydayness of social inequality and exclusion often make them appear inevitable, almost natural. We often think of them as being ‘deserved’ or ‘justified’ in some sense. Life chances and opportunities are not equally available to everyone. They are less for the suppressed castes. Patterns of unequal access to social resources are commonly called social inequality. Some social inequality reflects innate differences between individuals for example, their varying abilities and efforts. Social inequality is social because: They are not about individuals but about groups. Second, they are social in the sense that they are not economic, although there is usually a strong link between social and economic inequality. Third, they are systematic and structured – there is a definite pattern to social inequalities. Social resources In every society, some people have a greater share of valued resources – money, property, education, health, and power – than others. These social resources can be divided into three forms of capital Economic capital in the form of material assets and income Cultural capital such as educational qualifications and status. Social capital in the form of networks of contacts and social associations. 1 / 10 Often, these three forms of capital overlap and one can be converted into the other. For example, a person from a well-off family (economic capital) can afford expensive higher education, and so can acquire cultural or educational capital. Someone with influential relatives and friends (social capital) may – through access to good advice, recommendations or information – manage to get a well-paid job.
    [Show full text]
  • New Insights Into the Debates on Rural Indebtedness in 19Th Century Deccan
    SPECIAL ARTICLE New Insights into the Debates on Rural Indebtedness in 19th Century Deccan Parimala V Rao The peasantry in the Deccan suffered from widespread n the pre-colonial Deccan of the 17th century the peasantry, indebtedness during the 19th century. In March 1881, as far as their liability to the state was concerned, comprised two categories – those who paid little or no rent to the State after touring the rural areas of Poona and Ahmadnagar I and those who paid high rent. The first category was dominated districts, which were still recovering from the by affluent Brahmins and elite Marathas who owned most of devastations caused by famine and the credit crunch the fertile lands as rent free or inam lands. The inams were land followed by the peasant revolt of 1876-79, grants often for the services rendered to the state. In the Deccan, villages and at times groups of villages were held as inam. In Mahadev Govind Ranade proposed the establishment of the Badami taluka of Belgaum district 76 complete villages and agricultural-shetkari banks. The nationalists led by 42% of arable land in the remaining 151 villages were held as Bal Gangadhar Tilak opposed the proposal. This article inam.1 So what was available for cultivation to the second cate- explores the debates on peasant indebtedness and the gory of tax paying peasants called mirasdars (holder of hereditary rights) and uparis (without hereditary rights) was intervention of nationalists on behalf of the less fertile land. This category comprised a few landlords who moneylenders to oppose even limited measures to assist were peasants from the Maratha-Kunbi castes and the rest owned peasants in the rural economy.
    [Show full text]
  • Jotiba Phule in the Quest for Personhood of Shudras
    Article CASTE: A Global Journal on Social Exclusion Vol. 2 No. 1 pp. 30–46 brandeis.edu/j-caste April 2021 ISSN 2639-4928 DOI: 10.26812/caste.v2i1.265 Fracturing the Historical Continuity on Truth: Jotiba Phule in the Quest for Personhood of Shudras Snehashish Das1 Abstract Anti-caste traditions in India work to understand and examine the idea of personhood which the majority in India is deprived of by virtue of being born in the lower rungs of the caste hierarchy. This paper examines the historical continuity in Brahminism and the rupture Jotiba Phule presents to it through his art and activism which serves to disturb the regular flow of singular continuity of what is perceived as history and historiography. Jotiba’s quest is for finding the essence / personhood of, what Butler calls, a ‘precarious subject’ and recognizing that precarious subject – the Shudra, as a subject of history. But the personhood of this precarious subject is never a complete personhood. Therefore, Jotiba attempts to unveil the path towards achieving complete personhood which is embedded in reaffirming the lost or concealed truth – by discontinuing the historical flow of the social structure of caste and establishing a new subject rising out of crisis in social structure in history. I have chosen two works from Jotiba’s works as new methodological tools for history writing and historical criticism, and made hermeneutical and phenomenological readings of the both. The works are his poem Kulambin (a peasant woman), and the Satyashodhak (truth-seeker) marriage as the public performance of protest- as they are both - the essential and the mundane to his life, which exemplifies the truth Jotiba followed and established an organization Satyashodhak Samaj (Society of Truth Seekers) as a testament to it.
    [Show full text]
  • History of Modern Maharashtra – Paper 5
    HISTORY OF MODERN MAHARASHTRA – PAPER 5 QUESTION BANK 1. From the reign of Chhatrapati Shahu, the _______became the de facto rulers of the Maratha state. a. Mahajans b. Peshwa c. Punditrao d. Nyaydish 2. Who was the first editor of Kesari ? a. Maharshi Karve b. vishnu shastri chiplunkar c. Gopal Ganesh Agarkar d. Lokmanya Tilak 3. The 'Drain Theory' was propounded by a. G.V. Joshi b. R. Ambedkar c. G. K. Gokhale d. Dadabhai Naoroji 4. Who become the first female teacher of Maharashtra a. Anandi Gopal b. Ramabai Ranade c. Pandita ramabai d. Savitribai Phule 5. Who what the founder Rayat shikshan Sanstha a. Shahu Maharaj b. Dr.R. Ambedkar c. karmaveer bhaurao Patil d. Mahatma Phule 6. The Indian Depressed Classes Mission was established by ______. a. G.K. Gokhale b. Shahu Maharaj c. Dr. R. Ambedkar d. Vithhal Ramji Shinde 7. The book ‘Annihilation of Caste' was written by a. Vitthal Ramji Shinde b. Jotirao Phule c. Bhau Mahajan d. Dr. R. Ambedkar 8. The evil practice of widow burning was called__________. a. Tonsuring b. Balutedari c. Devdasi d. Sati 9. The ________________ movement was started to unite all Marathi speaking regions into one state. a. Gujarat and Maharashtra b. Samyukta Maharashtra c. Vidharbha d. Chalo Delhi 10. Under whose leadership Samyukta Maharashtra Samiti was founded a. Shripad Amrit Dange b. Keshavrao Jedhe c. Uddhavrao Patil d. Narayan Ganesh Gore 11. In what year did Jagannath shankar sheth establish a school a. 1890 b. 1880 c. 1857 d. 1854 12. Who was the first president of the DnyPrasarak sabha a.
    [Show full text]
  • Review of Research
    Review Of ReseaRch impact factOR : 5.7631(Uif) UGc appROved JOURnal nO. 48514 issn: 2249-894X vOlUme - 8 | issUe - 7 | apRil - 2019 __________________________________________________________________________________________________________________________ JYOTIBA PHULE AND SATYASHODHAK SAMAJ Savita Shamarao1 and Dr. Sarvodaya S. S.2 1Research Scholar , Dept of History , Gulbarga University Kalaburgi. 2Associate Professor & Research Guide , Dept Of History , P.G. Centre Govt College Kalaburgi. ABSTRACT: Mahatma Jyotirao Govindrao Phule prevalently known as Jyotiba Phule gathered a gathering of his devotees and admirers on 24th September, 1873, and it was chosen to shape the "Satya Shodhak Samaj" (Society of Seekers of Truth) with Jotirao as its first president and treasurer. Each part needed to take a promise of reliability to the British Empire. The principle targets of the association were to free the Shudras and Ati Shudras and to forestall their abuse by the Brahmins. Every one of the individuals from the Satya Shodhak Samaj were relied upon to regard every person as offspring of God and love the Creator without the assistance of any go between. The enrollment was available to all and the accessible proof demonstrates that a few Jews were conceded as individuals. In 1876 there were 316 individuals from the 'Satya Shodhak Samaj' KEYWORDS: Satya Shodhak Samaj, British Empire INTRODUCTION: Phule vision was all inclusive same as Marx's, however he was not happy with conveying belief system itself, he attempted to execute the equivalent by and by. He was constrained to his objective that to battle against Brahmanical control and upliftment of the oppressed for example ladies, Shudras and Ati-Shudras. Phule realized how troublesome that undertaking was.
    [Show full text]
  • A Journal of Advances in Management, IT and Social Sciences
    ECONSPEAK Volume 1, Issue 5 (December, 2011) ISSN 2231-4571 The Journal of Sri Krishna Research & Educational Consortium ECONSPEAK : A J o u r n a l of Advances in M a n a gement, IT and Social Sciences Internationally Indexed & Listed Referred e-Journal Swami Vivekananda: Ideology and Vision for life Sulinder Kalia Department of Physics, S.M.D.R.S.D College, Pathankot, Punjab, India -145001 ______________________________________________________________________________ Abstract: Swami Vivekananda’s words touching upon every facet of over nation life, with their freshness and vigor provide answer to questions that agitate both the individuals and society. He was the one who transmitted the grains of Indian culture to the western stigma, and in turn, sucked nectar from its petals to take it home. It was neither unusual nor unnatural, says the author, because living cultures have the capacity to fertilize and to be fertilized in terms, with new ideas and forms. This paper provides a historical outlook regarding the ideology of Swami Vivekananda. Sri Krishna International Research & Educational Consortium http://www.skirec.com - 1 - ECONSPEAK Volume 1, Issue 5 (December, 2011) ISSN 2231-4571 Introduction The process of Renaissance in Hinduism started with Raja Ram Mohan Roy and it was further developed by the Arya Samaj of Swami Dayanad Saraswthi, the Prarthana Samaj and the Satyashodhak Samaj of Jotiba Phule. Sri Ramakrishna Mission, founded by Swami Vivekananda, played a key role in renaissance and reformation of Hindu society. Swami Vivekananda gave a new opinion that Neo-Vedanta philosophy would increase cultural strength of Hinduism and pave the way for the growth of nationalism in modern India.
    [Show full text]
  • Mahatma Jyotiba Phule: a Truth Seeker
    International Journal of Advanced Educational Research International Journal of Advanced Educational Research ISSN: 2455-6157 Impact Factor: RJIF 5.12 www.educationjournal.org Volume 3; Issue 2; March 2018; Page No. 576-581 Mahatma Jyotiba Phule: A truth Seeker Nirupama Paliwal Research Scholar, Political Science, University of Rajasthan, Jaipur, Rajasthan, India Abstract Jotirao Govindrao Phule occupies a completely unique position most of the social reformers of Maharashtra inside the nineteenth century. even as different reformers focused more on reforming the social establishments of own family and marriage with unique emphasis at the repute and right of ladies, Jyotiba Phule revolted in opposition to the unjust caste system underneath which thousands and thousands of human beings had suffered for hundreds of years and developed a critique of Indian social order and Hinduism. At some point of this period, wide variety of social and political thinkers started movement towards such systems and methods. Those thinkers aimed at upliftment of the repute of ladies socially, economically, educationally and politically. Of those socio-political thinkers Mahatma Phule, Mahatma Gandhi, Dr. B.R. Ambedkar, Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar, and such different have organized movement for striving equality for dalits, backward classes and ladies. As such, Mahatma Phule turned into an earliest leader, who strongly hostile gender inequality. He was inside the real feel a fantastic philosopher finder of truth. He changed into of the view that every character must search for the truth and mildew hence, handiest then the human society can remain satisfied. He said that British rule provided a possibility for the loads to get themselves liberated from the slavery of the Brahmins.
    [Show full text]
  • Caste, Conflict, and Ideology
    CASTE, CONFLICT, AND ID EOLOGY MAHATMA JOTIRAO PHULE AND LOW CAS TE PROTEST IN NINETEENTH-CENTURY WESTERN INDIA ROSALIND O’HANLON Research Fellow, Clare College University of Cambridge The right of the University of Cambridge to prim and sell all maurer of books »as granted by Henry VIII in 1334. The Universtiy has printed and published continuously since 1584. CAMBRIDGE UN IVERSITY PRESS CAMBRIDGE LONDON NEW YORK NEW ROCHELLE MELBO URNE SYDNEY CONTEN TS Acknowledgements Page ix Notes on translations and area under study, with map xii-xiv Part 1 Introduction 1 L ow caste protest in nineteenth-century western India 3 Part 2 Religion and society under early British rule 2 From warrior traditions to nineteenth-century Politics: structure, ideology, and identity in the Maratha-kunbi caste complex 15 3 The crisis of Cultural legitimacy: missionaries, reformers, and Hindu society in the mid-nineteenth Century 50 4 The growth of religious reform opinion in western India 88 Part 3 Jotirao Phule and his circle: the emergence of a distinctive radical voice 5 Student radicals in mid-nineteenth-century western India 105 6 Christianity and the attack on caste in Phule’s early writing 122 Part 4 The creation of a lower caste identity in history and popular Culture, 1869-73 7 Ritual status and political conflict in later nineteenth- century Maharashtra 135 8 The Aryan invasions and the origins of caste society 141 9 Warriors and cultivators: the reinterpretation of popular Culture 152 10 Maratha history as polemic: low caste ideology and political debate
    [Show full text]