The Phule-Ambedkarite Movement for Dalit rights largely conceived of a struggle and upliftment of the Bahujan community that predominantly involved women’s education and emancipation. Phule, Ambedkar and the larger Dalit community urged women to again every possible education to develop self-esteem, self-confidence, determinacy and daring in order to channel their agency effectively towards cleansing the community as well as striking at the roots of caste and gender oppression.
One such firebrand intellectual and pioneer was Savitribai Phule(1831-1897). Known for her influential anti-caste literature and contribution towards women’s education, Savitribai Phule’s political activism reveals that the Dalit’s struggle for education, equality, freedom and power is intimately connected with the politics of radically remaking Dalit women as historical agents and transgressive subjects of social reform.
Born on January 3rd, 1831 in the Naigaon village of Satara in Maharashtra, Savitribai Phule was a prominent figure in the social reform movements of Maharashtra. She was married to Jyotirao Phule at the age of nine and then on, the couple together, as well as individually, emerged as leading voices of the Dalit movement of the 19th century. Savitrimai’s education started after her marriage. It was Jyotirao Phule who taught her how to read and write. She obtained her higher education and received training as a teacher for Ms. Farrar’s Institution in Ahmednagar, Maharashtra.
Today marks the 190th birth anniversary of Savitribai Phule and a salutation to her relentless struggle for women’s emancipation in India. Both Jyotiba and Savitribai were pioneers of inclusivity and diversity that we envisage in the education system of contemporary India. Their approach to education is a striking reminder and challenge to the upper-caste hegemony prevalent within 21st century modern India.
Further, from the case of the Phules it is evident that the Dalit political discourse of the 19th century abandoned the false dichotomies of the private and the public. In the process, the imagination of a family with its social and political relations made home a political space and reforming women and gender was critical to the discourse of Dalit emancipation.
Dalit women’s construction as ‘custodians’ of the community also reinforced their creative and social role as ‘subjects’ of social reform. Thus, the question of women’s liberation was central to the programmes and initiatives undertaken by the movement. It is also argued that by centering on women’s education and self-making, the Dalits departed from the elite Brahmanical norms which were initially against women’s education. Savitribai Phule and Jyotirao Phule worked collectively to open educational institutions for women, Shudras and Dalits during the late 19th century.
Savitribai’s collection of poems, called Kavyaphule was published in 1854, when no work of Jyotirao Phule had seen the light of the day. But despite this, her prolific writing and literary work is less spoken about. In her poetry, Savitribai comes across as a proud wife/lover, loving mother, teacher and social thinker. She was the first poetess of India who was inspired by the modern values of humanism, fraternity, nationalism and scientific thinking. These were precisely the values that formed the foundation of Dr Ambedkar’s battle for Dalits – the battle through which he sought to establish and promote social harmony. In that sense, Savitribai’s poems are where the struggles of the Bahujans and Bahujan literature originated. Savitribai’s poems portray her love for education, family and labour
Unlike most upper-caste women, Dalit women did not write for published magazines of their own during that period. Hence, the recent recognition given to Savitribai Phule as ‘Krantijyoti’ or the ‘Light of Revolution’ not only honors her extraordinary work in the field of education, but also signals her powerful, richly layered and strident political thought that she expressed through her writings, which included a few poems and letters to her husband Jyotirao Phule.
Reinforcing Mahatma Phule’s efforts, Savitrimai employed Jyotiba’s conception of the ‘Tritiya Ratna’ derived from his political play. The ‘third jewel’(tritiya ratna) that Phule spoke about sought to identify knowledge as a jewel for the emancipation of Dalit women and the community at large. The understanding of such a metaphor would allow Dalit women to critically examine the oppressive social relations and multiple operations of Brahmanical hegemony.
Along with her husband, Savitribai underscored the significance of challenging caste endogamy and also suggested an anti-caste, Bahujan alliance of all women and Shudras and Ati-Shudras against Brahmanism. The Phules thus challenged brahmanical practices as they discriminated against oppressed castes and restricted the sexuality of dominant-caste women. In an essay titled The Stuff