CHAPTER I

INTRODUCTION
Go, Get Education

Be self-reliant, be industrious

Work—gather wisdom and riches,

All gets lost without knowledge

We become animal without wisdom,

Sit idle no more, go, get education

End misery of the oppressed and forsaken,

You ’ve got a golden chance to learn

So learn and break the chains of caste.

Throw away the Brahman’s scriptures fast.

-Poem by Savitribai Phule

1.1 Concept of Education

Education is an essential human virtue, without education man is a slave, a reasoning

savage. Education is to humanize man. He is what education makes him. Education
accelerates the process of getting man rid of his crude biological nature. Education
fashions and moulds man for society. His life can only be glorified through education and
it is only the cultural and social aspect of human life which signifies man’s supreme
position and thus constitutes the noblest work of nature. Education implies experience,
insight and adjustment on the part of man as he is stimulated towards growth and
development. Education is described as a process of development. Through education
man develops his intelligence and reasoning, receives knowledge and cultivates good

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habits and skills and essential human virtues. In sum, education enables a man to realize
higher values of life essential for him to become the crown and glory of creation. This is
a process of behavior modification. Etymologically, the term education assumes various
meanings and interpretations like ‘To nourish,’ ‘to bring up’, ‘to raise’, ‘to bring forth’,
‘to lead out’, ‘the art of teaching and training’ etc. Different educationists, thinkers and
philosophers, both Indian and western, have defined education. For Shankaracharya
‘education is the realization of the self. Koutilya defines education as the ‘training
for the country and love for the nation’. Vivekananda (1863) views education as the
manifestation of the divine perfection already existing in man’, Gandhi (1869) says:
‘By education I mean an all round drawing out of the best in child and man- body,
mind and soul’. Going back to the very ancient Indian lore, the Rigveda defines
education as something which makes a man self-reliant and selfless.

According to the Upanishad ‘the end product of education is salvation’. Striking a

similar note, the Vishnu Purana spells out the purpose of education in the following
words: “Sa Vidya ya vimuktya” education is that which liberates. Indian education in
its wider perspective is more inclined towards spiritual development, acquiring
knowledge and disciplining the mind. (Sharma, 1989)

All the definitions and meanings discussed above attempt generally to develop man in
terms of his multidimensional personality and are derived from the corresponding
philosophy.

1.2 Philosophical Framework for Education

To speak, technically, philosophy of education is the application of the speculative thesis

- metaphysical, epistemological, axiological - of the different philosophical schools to
derive directives and recommendations on educational aims, curriculum and
methodology. From this it is clear that a mere collection of stray sayings on education
does not make an educational philosophy. It requires a much more sustained, systematic
thinking on educational matters, the firm foundation of a philosophy of life, knowledge

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and value and a conscious committed articulation of one’s position on the means of
education. In other words, ‘educational philosophy is a system of beliefs on reality,
knowledge, and their educational implication’. In general terms, philosophy of education
is described as philosophy applied in certain real and hypothetical situations. It is to be
borne in mind that there cannot be a pure philosophy of education. It only means that the
way one thinks and feels about educational matters is determined by the way he thinks
and feels about other things in life. Different aspects of education are determined by the
different branches of philosophy correspondingly. In short, philosophy of education
provides a frame of reference through which educational process can be viewed.
Philosophy of education comments on various issues and problems as when they arise
with the dynamic nature of society. There is not any aspect of social system or
educational system which is not influenced by philosophy. Philosophy is such a
comprehensive concept that it provides a framework or boundary to society in general
and education in particular within which both of them together perform the destined task
and achieve their objectives. Such a framework is termed as philosophical framework.
The philosophical framework is different for different countries depending upon their
social needs and necessities. It is very much necessary on the part of the teacher to know
about the interrelationship between education and philosophy. The reason for this
necessity is that the life system in general, education in particular have to carry out their
functions within a particular philosophical framework of their country.

1.3 Aims of Education

Every individual and educational system have some goals, aims or objectives, which act
as guide for the educator in educating the child. As a matter of fact one cannot think of
any process of education without specific aims and objectives. Bode (1939) for instance,
says, “Unless we have some guiding philosophy in the determination of the objectives,
we get nowhere at all”. These aims of education, in different countries are determined by
the aims and ideals of life which the people of those countries, cherish at a particular
period of time. The aims and ideals of life, in their turn, are determined by the philosophy
of the time. It is the philosophy of the time which determines whether the aims of
education should be moral, vocational, intellectual, liberal or spiritual. Thus, philosophy

3
also helps in solving the problem related to determination of goals/objectives of
education and life. Philosophy formulates what should be the end of life, while education
offers suggestions how this end is to be achieved. The philosopher struggles hard with the
mysteries of life and arrives at his own solutions, then suggests ways and means of
dealing with them. Thus, lays down ultimate values and explains their significance to the
community. These ultimate values, as formulated by the philosopher, become the aims of
education for that community. The training of the younger generation, according to those
aims and values, then lies on the shoulders of the educator in the field who selects the
material for instruction and determines the methods of procedure for the attainment of
those aims. In this way, the entire educational programme proceeds with its foundations
on sound philosophy.

1.4 Objectives of the Study

In conducting the research study at hand the researcher has the following specific
objectives:

1. To make an analytical study of the evolution of Savitribai Phule’s thought process

on education.
2. To make an assessment of Phule’s contribution to the theory of Indian education.
3. To make an appraisal of Phule’s contribution to the practice of Indian education.
4. To identify the areas where Phule’s view points on education may be found relevant
for the modern Indian setting.
5. To make suggestions for the improvement of the contemporary Indian educational
system.

1.5 Assumptions of the Study

The present research study has been undertaken with the following assumptions:

1. Phule’s educational vision offers significant insights for educational planning and
execution in contemporary India in the context of human resource development.

2. Phule’s Educational ideas are significantly relevant to modern Indian education.

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1.6 Statement of the Study

The research study at hand is worded as under: “A Study of Educational Thoughts of

Savitribai Phule and its Relevance to Present Education System.”

1.7 Importance of the Study

Savitribai Phule’s role in the innovation of educational ideas was eclipsed by her fame as
a teacher. She was a pioneer in the field of education. For the last forty years of her life,
she was content to be a schoolmaster in humble rural surroundings, even when she had
achieved fame such as no Indian had ever known before. She was one of the first, in
India, to think out for herself and put in practice principles of education which have now
become common place of educational theory, if not yet of practice. It is well known that
what the child imbibes at home and in school is far more important than what he studies
at college, that the teaching is more easily and naturally communicated through the
child’s mother-tongue than through an alien medium, that learning through activity is
more real than through the written word, that wholesome education consists in training of
all the senses along with the mind instead of cramming the brain with memorized
knowledge, that culture is something much more than academic knowledge. But
unfortunately very few of Savitribai Phule’s countrymen took notice of her when she
made her first experiment in education in the year 1901 with less than half a dozen
pupils. Even today very few of her countrymen understand the significance of these
principles in their national life. The schoolmaster is still the most neglected member of
our community, despite the fact that Savitribai attached more merit to what she taught to
children in her schools.

1.8 Scope of the Study

The present research study deals with Phule’s educational thought and practice her
conception of man; her views on functions and aims of education, different stages of
education, different kinds of education, ideal teacher, community and parents; methods of
teaching she advocated and put into practice, institutions she organized for putting her

5
educational ideals to practice, her views on evaluation in education etc. The study
includes the discussion of the relationship between philosophy and education and
different schools of educational philosophy. The study also includes a biographical sketch
of Phule tracing the development of her thought process and crystallized her educational
vision, and her national services. The study also includes the task of pointing out the
implications of Phule’s educational ideals for modern Indian education. Finally, the study
attempts to make suggestions for improvement of Indian education and for further
research on problems emerging out of the study.

1.9 Limitations of the Study

The study is limited purely to theoretical discussion of Savitribai Phule’s educational

ideals and practices. Apart from the primary sources of data for the investigation, the
secondary sources constitute a formidable range of literature. An exhaustive tapping of
this wide range of sources is difficult to claim. As such, the present research study cannot
be claimed to be exhaustive.

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 CHAPTER II

REVIEW OF RELATED LITERATURE

2.1 Introduction

In recent times quite a number of research studies have been done in the area of
educational philosophy. Broadly they can be classified into two categories. The first
category comprises of studies on the major schools of educational philosophy, such as
Idealism, Naturalism, Pragmatism and Existentialism etc., including investigations into
different philosophical trends in Indian educational thought and different trends of
educational philosophy found in Indian literature. In the second category there are studies
on educational philosophies of some noted educational thinkers, western and Indian, and
comparative studies. Some of the research studies that are similar to and have a bearing
on the present investigation are reviewed the abstracts of which are presented here.

2.2 Importance of reviewing Literature

A literature review is an evaluative report of studies found in the literature related to your
selected area. The review should describe, summarize, evaluate and clarify this literature.
It should give a theoretical basis for the research.

A literature review can be just a simple summary of the sources, but it usually has an
organizational pattern and combines both summary and synthesis. A summary is a recap
of the important information of the source, but a synthesis is a re-organization, or a
reshuffling, of that information. It might give a new interpretation of old material or
combine new with old interpretations or it might trace the intellectual progression of the
field, including major debates. And depending on the situation, the literature review may
evaluate the sources and advise the reader in the most relevant way. A literature review is
a select analysis of existing research which is relevant to researcher’s topic, showing how
it relates to researcher’s investigation. It explains and justifies how researcher’s
investigation may help to answer some of the questions or gaps in this area of
research.

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A literature review goes beyond the search for information and includes the identification
and articulation of relationships between the literature and your field of research. While
the form of the literature review may vary with different types of studies, the basic
purposes remain constant:

• Provide a context for the research.

• Justify the research.

• Ensure the research hasn't been done before. (or that it is not just a "replication study")

• Show where the research fits into the existing body of knowledge.

• Enable the researcher to learn from previous theory on the subject.

• Illustrate how the subject has been studied previously.

• Highlight flaws in previous research.

• Outline gaps in previous research.

• Show that the work is adding to the understanding and knowledge of the field.

• Help refine, refocus or even change the topic.

2.3 Book Reviews

i. Books or literature written by Savitribai Phule

Savitribai Phule’s poems and other writings continue to be an inspiration for many and
remain pioneering in the struggle against India’s caste system. She has put together some
very valuable writing.

1. Kavyaphule- Collection of poems, 1854

2. Jyotirao’s Speeches, Edited by Savitribai Phule, 25 December 1856
3. Savitribai’s Letters to Jyotirao
4. Speeches of Matoshree Savitribai, 1892
5. Bavan kashi Subodh Ratnakar, 1892

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‘Kavyaphule’, published in 1854, was the first anthology of Savitribai’s poems. It has a
total of 41 poems on the themes such as nature, social issues, instructive poems and
historical poems. ‘Jyotirao’s Speeches’ is a volume edited by Savitribai and the
transcription has been done by Charles Joshi. This book was published in 1856 and
contains four speeches by Jyotirao. ‘Savitribai’s Letters to Jyotirao’ has a total of three
letters written from Otur and Naigaon. ‘Speeches of Matoshree Savitribai’ contains
Savitribai’s speeches on varied topics such as enterprise, imparting education, good
conduct, addictions and loans, among others. They have been edited by Shastri Naro
Babaji Mahadhat Pansare Patil and were published by Vatsal Press, Baroda in 1892.

As an ode to Jyotiba’s exemplary life, Savitribai wrote his biography in verse, titled
Bavan Kashi Subodh Ratnakar or The Ocean of Pure Gems.

‘Bavankashi Subodh Ratnakar’ is collection of poems that narrates the history of India,
including Jyotirao’s work in prose. It has 52 compositions. This poetry was composed in
1891 after Jyotirao’s death and published as a book in 1892.She also edited and published
four of Jyotiba’s speeches on Indian history.

ii. Books or literature and review written on Savitribai Phule

A. A Forgotten Liberator : The Life and Struggle of Savitribai Phule by Braj

Ranjan Mani

It is the first endeavor in English to spotlight upon one of the supreme names who fought
against the totalitarianism of caste and other social evils in India. The book is a collection
of essays written by six authors, those account the life struggle of marginalized and lower
class women. Indian women are not aware of the greatness of Savitribai Phule, who dared
to pursue the profession of teaching in the ‘Dark Age’. She dared to speak against the
unpardonable boundaries imposed on women in the Indian society, for which today’s
women should be grateful to her.  The book is one of its kinds and a must read for all
those who believe in human rights and by those women organizations who speak a lot for
women empowerment and feminism!

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B. Braj Ranjan Mani writes
“Savitribai Phule (1831-97), struggled and suffered with her revolutionary husband in
an equal measure, but remains obscured due to casteist and sexist negligence. Apart
from her identity as Jyotirao Phule’s wife, she is little known even in academia. Modern
India’s first woman teacher, a radical exponent of mass and female education, a
champion of women’s liberation, a pioneer of engaged poetry, a courageous mass leader
who took on the forces of caste and patriarchy certainly had her independent identity and
contribution. It is indeed a measure of the ruthlessness of elite-controlled knowledge-
production that a figure as important as Savitribai Phule fails to find any mention in the
history of modern India. Her life and struggle deserves to be appreciated by a wider
spectrum, and made known to non-Marathi people as well.”

C. The Rebel Flame By Suyog Banait

The first novel on life and struggle of Savitribai Phule in English language.

D. Krantijyoti Savitribai Jotirava Phule by M. G Mali

This is the complete work of Savitribai Phule edited by Dr. M. G. Mali. These works
have been collected together in a 194-page volume. The volume has an introduction by
the famous thinker and philosopher Dr. Surendra Barlinge. They also told that Phule was
the mother of modern poetry stressing necessity of English and education through her
poems.

E. Mukesh Manas, Professor of Hindi at Delhi University, asserts the following:

Modern India’s first woman teacher, Savitribai Phule, was a radical advocator of female
and untouchables’ education, a champion of women’s rights, a milestone of trailblazing
poetry, a courageous mass leader who stood strongly against the forces of caste and
patriarchy and who certainly had her independent identity for her contribution. (2007)

Indian women owe her. For in today’s world, whether an Indian school girl reading
English, an Indian woman who reads, an Indian woman who is educated, or an educated

10
international desi woman, her education as an Indian female grows from the garden
planted by Savitribai Phule.

2.4 Savitribai Phule First Memorial Lecture

NCERT Memorial Lecture Series

Savitribai Phule First Memorial Lecture Organised in colobration with Maniben Nanavati
Women's College Mumbai by DR. T. Sundararaman (2008)

Thom Wolf and Suzana Andrade's piece titled 'Savitribai and India's Conversation on
Education', published in the Oikos Worldviews Journal in 2008, says the following about
Savitribai Phule:

“If you are an Indian woman who reads, you owe her.

If you are an educated Indian woman, you owe her.

If you are an Indian schoolgirl reading this chapter in English, you owe her.

If you are an educated international desi woman, you owe her.”

More than 200 books have been written on Jotirao and Savitribai in Marathi. Along with
books in Marathi, books have also been published in Hindi, English, Telugu, Kannada,
Punjabi, Urdu, Sindhi and Gujarati. About 40 of these books have been written on
Savitribai. If we look at non-literary, academic books among these, the “Savitriabai
Jotirao Phule yanche Alpacharitra” written by Shantabai Raghunath Bankar in 1939 and
“Krantidevata Sadhvi Savitribai Phule” written by Phulwantabai Zodage in 1966 are
especially important.

2.5 Mission in Life

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Savitribai Phule, wife of Jyotibha Phule, was one of the pioneers of modern education,
the first Indian to spark a revolution in Indian education by opening it up for girls and
children of lower castes. She was the first Indian to place the notions of education at the
very core of the agenda for the welfare of all children in India. She was a radical
advocate of education for women and untouchables, a champion of women’s rights, a
milestone of trailblazing poetry, a courageous mass leader who stood strongly against the
forces of caste and patriarchy. Her role in opening up educational opportunities for
women, in spite of stiff opposition from upper castes and reactionary forces stands out as
a classic example of courage and conviction. Savitribai is truly a role model.

However, many felt that her contribution by and large was neglected by the mainstream
society. The British government realised her contribution to education from the very
beginning and honoured her, but in independent India, she has not been honoured by the
social reformers, educationalists, feminists or the human rights activists. Barring a few
exceptions, Savitribai Phule fails to find any mention in the history of modern India. Her
life and struggle deserves to be appreciated by a wider spectrum, and needs to be known
among all the Indians.

2.6 Conclusion

The previous studies so far reviewed gave different educational and philosophical
thoughts related to idealism, pragmatism and existentialism. This review gives the
supportive material for further discussion. Savitribai phule’s educational thoughts and
practices in the contrary vary from many earlier prevalent thoughts of educational
thinkers. Phule’s educational philosophy also has her own independent thinking which
has been mentioned in earlier pages. However, the studies reviewed will certainly prove
to be quite significant from the research review point. Thus, review of previous studies
prove to be worthwhile exercise for designing the methodology by articulating the
assumptions, making content analysis to draw conclusion and for making suggestions for
further research.

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 CHAPTER III

RESEARCH METHODOLOGY

3.1 Introduction

Research methodology is a way to systematically solve the research problem. One can
also define research as a scientific and systematic search for pertinent information on a
specific topic. In fact, research is an art of scientific investigation. The Advanced
Learner’s Dictionary of Current English lays down the meaning of research as “a careful
investigation or inquiry specially through search for new facts in any branch of
knowledge.” Redman and Mory define research as a “systematized effort to gain new
knowledge.” Some people consider research as a movement, a movement from the
known to the unknown. It is actually a voyage of discovery. We all possess the vital
instinct of inquisitiveness for, when the unknown confronts us, we wonder and our
inquisitiveness makes us probe and attain full and fuller understanding of the unknown.
This inquisitiveness is the mother of all knowledge and the method, which man employs
for obtaining the knowledge of whatever the unknown, can be termed as research. To be
understood as a science of studying how research is done scientifically.

In it we study the various steps that are generally adopted by a researcher in studying his
research problem along with the logic behind them. It is necessary for the researcher to
know not only the research methods/techniques but also the methodology. Researchers
not only need to know how to develop certain indices or tests, how to calculate the mean,
the mode, the median or the standard deviation or chi-square, how to apply particular
research techniques, but they also need to know which of these methods or techniques,
are relevant and which are not, and what would they mean and indicate and why.
Researchers also need to understand the assumptions underlying various techniques and
they need to know the criteria by which they can decide the certain techniques and
procedures will be applicable to certain problems and others will not.

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3.2 Educational Research

Educational research refers to a systematic attempt to gain a better understanding of the

educational process, generally with a view in improving its efficiency .It is an application
of scientific method to the study of educational problems. ‘Education research is often
carried out in naturalistic settings that may carry threats to the validity of the study such
as loss of subjects, selection bias, historical events or maturation’ (Bordage and Dawson,
2003).Educational research draws on different research and theoretical paradigms from
scientific research, which has traditionally been grounded in a positivist stance.
Educational research draws largely from the social sciences in its approach, research
methods and interpretation of results, and may involve a shift in perspective from the
seeking of irrefutable ‘facts’ and universal ‘truths’, to offer new insights, acknowledging
the subjectivity of researchers, the impact of the research process itself on subjects and
outcomes, and the agency of the subjects of the research. Nonetheless, this does not make
educational research and its methods less rigorous or valid than those of the physical
sciences, but they may require researchers to take a different approach, draw from a
different body of knowledge and take particular care over study design and consideration
of confounding variables.

3.3 Types of Educational Research

1. Qualitative Educational Research

2. Quantitative Educational Research

1. Qualitative Educational Research

It is richer and is generally grounded in a subjective and interpretive perspective.

However, while this is generally the case, it is not always so. Qualitative research
supports an in-depth understanding of the situation investigated and, due to time
constraints, it generally involves a small sample of participants. For this reason the
findings are limited to the sample studied and cannot be generalized to other contexts or
to the wider population. Popular methods based on qualitative data include semi-

14
structured or unstructured interviews, participant observations and document analysis.
Qualitative analysis is generally more time-consuming than quantitative analysis.

2. Quantitative Educational Research

On the other hand, quantitative research might be easier to collect and analyze and it is
based on a large sample of participants. Quantitative methods are based on data that can
be ‘objectively’ measured with numbers. The data is analyzed through numerical
comparisons and statistical analysis. For this reason it appears more ‘scientific’ and may
appeal to people who seek clear answers to specific causal questions. Quantitative
analysis is often quicker to carry out as it involves the use of software. Owing to the large
number of respondents it allows generalization to a wider group than the research sample.
Popular methods based on quantitative data include questionnaires and organizational
statistical records among others.

3.4 The Process of Qualitative Research

Qualitative research is “an informal, subjective, semi systematic research approaches that
usually emphasizes words rather than numbers in the collection and analysis of data and
that is inductive in nature. In other words it generates theory. Qualitative research focuses
in understanding a research query as a humanistic or idealistic approach. Though
quantitative approach is a more reliable method as it is based upon numeric and methods
that can be made objectively and propagated by other researchers. Qualitative method is
used to understand people's beliefs, experiences, attitudes, behavior, and interactions. It
generates non-numerical data. The integration of qualitative research into intervention
studies is a research strategy that is gaining increased attention across disciplines.
Although once viewed as philosophically incongruent with experimental research,
qualitative research is now recognized for its ability to add a new dimension to
interventional studies that cannot be obtained through measurement of variables alone.
Qualitative research was initially used in psychological studies when researchers found it
tedious to evaluate human behavior in numeric. Since then, qualitative research is used in
other research fields as well. In clinical research, qualitative approach can help to view

15
the data more extensively. It strengthens clinical trials by enhancing user involvement in
it.

3.5 Stages of Qualitative Research

I .Identifying a research problem/stating the problem.

II. Reviewing the literature.

III. Specifying a purpose and research questions.

IV. Collecting the data.

V. Analyzing the data.

VI. Determining the quality of data.

VII. Reporting the research.

3.6 Philosophical Research

Philosophy (Philo is greek word for love, sophy or Sophie relates to the truth or
wisdom) means love of truth or wisdom. Therefore philosophical research or approach is
a methodology design to seek the truth of a matter.

Philosophical research is to clarify meanings, make values manifest, identify ethics, and
study the nature of knowledge (Ellis 1983). A philosophical archer is expected to
consider a philosophical question from all by combining conceptual meaning; raising
further question proposing answers and suggesting the implication of those answers. The
data source of most philosophical studies are written material and verbally expressed
ideas relevant to the topic of interest. The researcher critically examines the text of the
ideas for flaws logic. A key element of the analysis is the posing philosophical question.

16
Philosophical research aims to present work by authors who conceive of philosophy as a
cooperative scientific enterprise. In this sense the series is guided by the methodological
ideal of analytic philosophy, while it is at the sometime open for contributions from any
area of philosophy, either of historical of systematic nature. The characteristic feature of
the series should solely be that it presents works reflecting the gradual progress that is the
mark of good philosophy.

Philosophical research of inquiry deals with abstract concepts or question like, what
should be the aims of Education? Why should Education promote moral values?

3.7 Nature of Philosophical Research

Philosophical studies aim at-

 Assessing the status of knowledge through analysis of meanings and

relationships of different concepts expositions of underlying assumptions.

 It is a fruitful synthesis of ideas from different areas concerning educational

theories and practices.

 Philosophical studies focus on analysis of meaning and nature of practices

through a cross examination of ideas reflected by different thinkers in the field of
Education.

 It focuses on the development of deep understanding of and fresh insights into

educational concepts, principles, theories, issues and problems.

 It attempts to make normative inducements and evaluation of educational

practices.

 It raises important issues having relevance for education and tackles them
analytically, offering arguments clarifying concepts, with intellectual support and
grounds for normative assertions.

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  Philosophical enquiry leads towards arriving at normative criteria for governing
aims and objectives of education and parameters for curricular processes.

3.8 Functions of Philosophical Studies

Major function of philosophical studies in education are-

 Analysis and appraisal of arguments, stories, statements and theories.

 Synthesis and integration of such understanding with different aspects of
educational system viz, policy formulation, curriculum, teaching processes,
evaluation, expected role of teachers and learners etc.
 Philosophical research contributes towards building a normative frame for
educational priorities, curricular practices and management of education.

3.9 The Methodology of Present Study

The present research study is of the nature of philosophical and historical study. As such,
the study employs a combination of the philosophical and the historical methods of
research. It is an armchair study in the sense that data necessary for the study are
collected from sources preserved in written form such as books, journals chronicles,
magazines etc. A subject of a philosophical nature deals with fundamental problems,
which occupy a very abstract level of inquiry. In such subjects, the method has
necessarily to rely on a type of reflection which is far removed from laboratory and field
work. Educational programmes become effective if they are based on sound philosophy
as philosophy gives a clear vision and an integrated view. The rationale of philosophical
method is that the fundamental principles and thoughts of great minds can be analyzed
and synthesized with a view in making them relevant to the contemporary practices and
procedures. It is the most effective operation in the sense that it explicates the meaning,
drains the implications and explains the ideological controversies.

18
The present study largely makes use of the philosophical method because the study is a
theoretical research in which the conceptual positions of various schools of educational
philosophy and Phule’s thoughts on education are analyzed and synthesized. The
philosophical education is made with reference to the study of educational thoughts and
ideas of great thinkers. Educational reforms always take place by the intuitive insights
method lays stress on the logical analysis of educational concepts, adequacy of the
methodology of educational research, and integration of concepts into a system. It also
studies the application of an educational theory to educational practice. The present
research study is historical in that Phule’s contributions to Indian education and the
accounts of different schools of educational philosophy are traced from various primary
and secondary sources. The primary sources consist of the works written by the
exponents themselves of the different schools of educational philosophy and works
written by Savitribai herself -books, articles, speeches, pamphlets etc. while books,
articles, criticisms, monographs, biographies, etc., written by various authors, on different
schools of educational philosophy. The data are collected from different sources as
mentioned above by the method of documentary survey and process and content analysis
is made to arrive at conclusions.

The steps stated below were following during the research:

Step-I: Defining the research problem.

Step-II: Establishing the research objective. For this purpose the researcher became well-
versed with full nature of the subject of topic that was selected to the study.

Step-III: Reviewing the literature. A crucial step in the design and conduct of all
researches is a thorough investigation of the relevant literature on the study topic and the
methodology followed by others who a studied the same or similar problem.

Step-IV: To present a life sketch of Savitribai Phule by referring to primary and

secondary sources.

Step-V: To elucidate the ideology and philosophy of life of Savitribai Phule this involves
reading, critical analysis and interpretation of her views and thoughts, and making notes

19
of the same. Being analytical in the study also includes in-depth analysis of relevant
documents and content analysis of his views on various aspects of Education.

Step-VI- This includes exploring the possibility of implementing Savitribai Phule’s views
in the current educational system for personality development of youths.

Step-VII- It includes drawing of relevant conclusions from the entire study keeping in
view the stated objectives of the research.

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 CHAPTER IV

LIFE SKETCH OF SAVITRIBAI PHULE

4.1 Introduction

Savitribai Phule, wife of Jyotibha Phule, was one of the pioneers of modern teacher, the
first Indian to spark a revolution in Indian education by opening it up for girls and
children of lower castes. She was the first Indian to place the notions of universal, child
sensitive, intellectually critical, and socially reforming education at the very core of the
agenda for the welfare of all children in India. Savitribai Phule is modern India’s first
woman teacher. She was a radical advocate of education for women and untouchables, a
champion of women’s rights, a milestone of trailblazing poetry, a courageous mass leader
who stood strongly against the forces of caste and patriarchy. Savitribai certainly played
important role in Indian education. Her role in opening up educational opportunities for
women, in spite of stiff opposition from upper castes and reactionary forces stands out as
a classic example of courage and conviction. Savitribai is truly a role model.

4.2 Early Life of Savitribai Phule

Born on 3rd January 1831, Savitribai was brought in the Naigaon, Bombay. She belonged
to a family of the farmer. Back in 19th century, women did not have the luxury of getting
primary educations, let alone higher studies. The life of Savitribai Phule was no
exception. Her childhood ended as soon as she was married to Jyotirao Phule just at the
age of nine years.

4.3 The Unexpected Turn – Being a Teacher

Coming from an orthodox family, Mrs Savitribai Phule never imagined being a working
woman. But her husband, Jyotirao Phule changed her life. In 1848, Mr Phule opened a
girls’ school aiming social reforms for women. He needed some female teachers to join

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his bandwagon; thus he trained his wife Savitribai, and she became the first female
teacher in India. Although she faced many obstacles and she was even threatened by her
society so many times, she never stopped.

4.4 The Mother of Modern Girls’ Education

Despite facing so many oppositions from her known society and relatives, Savitribai
decided to be on her husband’s side. She continued teaching at the girls’ school and
reformed the women education. Back then in the 19th century.she started her school with
only eight students. On the way to school, Savitribai was abused by many people who
used to throw cow-dung, mud, stones at her. But her determination never let her stop.
With her husband’s support by the side, Mrs Savitribai Phule slowly established herself
as a successful teacher. In 1848, she founded other schools for girls’ education. By 1851,
she was running three schools with 150 students. Even she offered students with a stipend
to prevent them from quitting school.
And her continuous contribution in reforming the girls’ education system got her
Government reorganisation. In 1852, Jyotirao and Savitribai were felicitated by the
British Government for their commendable efforts in the field of education.

4.5 Pioneer Marathi Poetess

Apart from being a teacher and a philanthropist, Savitribai was also a pioneer of modern
Marathi poetry and the first woman to be published in modern India , used her poems to
fight against discrimination and to push people towards education for a better future.  Her
poems continue to inspire generations of pioneers in the fight against India’s caste
system.

Among her writings, here I propose two poems from this collection, “Go, get education”
and “Rise, to learn and act” with the respective translation in German, Spanish and
Italian, so that people from other countries can become interested in her poetry. We chose
these poems as they highlight the multifaceted personality of a reformer, who put into
verses her own social engagement. In these verses one can get a view of a woman

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completely devoted to education of the downtrodden. Her passion to see them
empowered, her faith that the powerful knowledge can save people from the chains of
servitude, ignorance and sufferance. Her revolutionary call to “throw away the
Brahman’s scriptures” and “rise to learn” for our own dignity is so powerful and
intensive that still gives hope and strength to fight against ignorance towards a society of
equality and equity. She had made a conscious decision to compose poetry in traditional
Marathi forms such as the “Abhang” (without an end), a folk form usually used to sing
praises of the god Vithoba, and used by saint-poets such as Tukaram to denounce various
societal evils. Her Abhangs were lucid and effective in calling out societal injustice. Most
of her poems focus on the evils of the caste system and the need to abolish caste slavery.
For instance, "Go, Get Education" urges the oppressed to free themselves from the
clutches of religious slavery:

Be self reliant, be industrious,

Work – gather wisdom and riches.
All gets lost without knowledge
We become animals without wisdom.
Sit idle no more, go, get education
End misery of the oppressed and the forsaken
You’ve got a golden chance to learn
So learn and break the chains of caste
Throw away the Brahman’s scriptures fast.

In another poem, "English the Mother", Savitribai articulates how important it is to learn
English in order to annihilate caste. She also condemns the Peshwa rule (the dynasty that
ruled major parts of Maharashtra in the seventeenth and eighteenth centuries) and echoes
the views of Jyotiba who regarded it as autocratic and responsible for perpetuating the
caste system.

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 English Language, our English Mother
With verve and zeal sets us yonder.
Mother English is not of a Mughal
A Peshwa Brahman or the gullible.
Mother English imparts true wisdom
With love revives the oppressed one.
Mother English embraces the downtrodden
Caressing and bringing up those who are fallen.
Mother English breaks shackles of slavery
Replaces bestiality with the glory of humanity.

Savitribai even wrote essays on issues like alcohol addiction and debt traps. In "Karz",
she vehemently denounced the practice of borrowing money to celebrate festivals as it
led to massive debts. She wrote of how the poor got entrapped in religious superstitions.
She was also an excellent orator and many of them were published during her lifetime. In
one of them, she said, "The Shudras are irrevocably blinded due to lack of education. The
Shudra does not understand his happiness; he considers his sorrows to be his blessings.
For 2000 years he has been bearing this burden." It was a burden that she, along with her
husband, had tried to shake off.

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 Rise, to learn and act

Weak and oppressed! Rise my brother

Come out of living in slavery.

Manu-follower Peshwas are dead and gone

Manu’s the one who barred us from education.

Givers of knowledge– the English have come

Learn, you’ve had no chance in a millennium.

We’ll teach our children and ourselves to learn

Receive knowledge, become wise to discern.

An upsurge of jealousy in my soul

Crying out for knowledge to be whole.

This festering wound, mark of caste

I’ll blot out from my life at last.

In Baliraja’s kingdom, let’s beware

Our glorious mast, unfurl and flare.

Let all say, “Misery go and kingdom come!”

Awake, arise and educate

Smash traditions-liberate!

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4.6 Lovable Wife and Companion

Jyotiba and Savitribai were a formidable team, their ultimate aim was the unity of all
oppressed communities. They were the first in modern Indian to launch a full blown
attack on the Brahminic casteist framework of society. In time they also included
Adivasis and Muslims, and fought hard for their emancipation as well.
Savitribai was the means through which Jyotiba realized his vision. She, a woman who
had seen poverty, caste discrimination and life without education, was the perfect role
model for her students. It was because of her powerful influence as a teacher that one of
her Dalit students, eleven-year-old Muktabai, wrote a powerful essay that was published
in Dyanodaya, a popular Bombay-based newspaper. She wrote, "Formerly, we were
buried alive in the foundations of buildings... we were not allowed to read and write…
God has bestowed on us the rule of the British and our grievances are redressed. Nobody
harasses us now. Nobody hangs us. Nobody buries us alive..."
Their relationship was based on respect for each other’s individual identities, which is
why it survived the toughest of times, particularly their failure to conceive a child.
Jyotiba was under a lot of pressure from his family to remarry for the sake of an offspring
but he stayed committed to Savitribai. He wrote: "If a pair has no child, it would be
unkind to charge a woman with barrenness. It might be the husband who was
unproductive. In that case if a woman went in for a second husband how would her
husband take it? Would he not feel insulted and humiliated? It is a cruel practice for a
man to marry a second time because he had no issues from his wife." These were radical
thoughts for that time.

Savitribai respected Jyotiba not just as a husband but also as her teacher. He had given
her a new lease of life, armed her with an education and helped her stand on her own feet.
This is why in her letters to Jyotiba, she addresses him thus: "The Embodiment of Truth,
My Lord Jyotiba, Savitri salutes you!" The letters provide a glimpse into her belief in
their mission to educate oppressed communities. In one letter, Savitribai responds to one
of her brothers who admonished her for defying caste and religious norms: “The lack of

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learning is nothing but gross bestiality. It is the acquisition of knowledge that gives the
Brahmins their superior status…my husband is a god-like man. He is beyond comparison
in this world, nobody can equal him. He confronts the Brahmins and fights with them for
teaching the untouchables because he believes that they are human beings like others and
they should live as dignified humans. For this they must be educated. I also teach them
for the same reason.

4.7 Death

Her adopted son Yashwantrao served the people of his area as a doctor. When the
worldwide Third Pandemic of the bubonic plague badly affected the area around
Nallaspora, Maharastra in 1897, the courageous Savitribai and Yashwantrao opened a
clinic at outskirts of Pune to treat the patients infected by the disease. She brought the
patients to the clinic where her son treated them while she took care of them. In course of
time, she contacted the disease while serving the patients and succumbed to it on March
10, 1897. On March 10,2019 it is 122nd Death Anniversary of Savitribai Phule.

4.8 Legacy

The relentless efforts of Savitribai in curbing the age-old evils of society and the rich
legacy of good reforms left behind by her to inspire generations. Her reformative works
have been recognized over the years. A memorial was created in her honor by the Pune
City Corporation in 1983. India Post released a stamp in her honor on March 10, 1998.
The University of Pune was renamed after her in 2015 as Savitribai Phule Pune
University. Search engine Google commemorated her 186th birth anniversary on January
3, 2017, with a Google doodle. Savitribai Phule award is awarded to women social
reformers in Maharashtra.

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 CHAPTER V

SAVITRIBAI PHULE’S EDUCATIONAL THOUGHTS AND ITS

RELEVANCE TO THE INDIAN EDUCATION SYSTEM

5.1 Introduction

Savitribai’s life reads like an endlessly inspiring storybook; the stuff of legend. She was
the only woman leader of 19th-century India who understood the intersectionality of
patriarchy and caste and fought hard against it. Known as Kaku (paternal aunt) by all her
students, Savitribai was a loving but fiercely revolutionary soul who transformed many
lives. Even after the death of Jyotirao in 1890, she continued to run the Satyashodhak
Samaj till her death. Savitribai Phule was one of the most important personalities who
contributed considerably in adding glory to the mission of the modern Indian social
scenario. She was the first woman teacher, , a believer in the education of masses and
especially women, a courageous leader who took on forces of patriarchy and caste and
questioned exploitation and injustice at every step ,the first woman educationist, who
inspired the downtrodden people to take up education and thereby played an important
role in their emancipation. She also conducted many activities in various social fields.
Yet, modern India still knows very little about Savitribai Phule apart from her identity as
the wife of the activist and social reformer  Jyotirao Phule.

5.2 Savitribai Phule’s Thoughts on Education

Savitribai was an educational philosopher well ahead of her times. She incorporated
innovative methods for spreading education. She gave stipends to prevent children
dropping out of school. She conducted parent-teacher meetings to involve the parents in
the educational process so that they would understand the importance of education and
support their children. Savitribai’s message was ‘work hard, study well and do good’. She
constantly underscored the importance of education and physical work for knowledge
and prosperity. She felt that women must receive education as they were in no way

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inferior to men; they were not slaves of men. Savitribai Phule developed a framework for
education for the masses which had the following four key features:

1. Universally available

2. Child sensitive

3. Intellectually critical

4. Socially reforming

Each of these features is explained in the section that follows:

1. Universally Available

Savitribai was completely convinced that learning is necessary for every child and every
child is equal and gave herself totally for this cause. She was a believer in the principle of
universal right to education. Savitribai stood with Phule when he made mass education
the focal point of his movement,and gave the highest priority to the education of women
and children from lower castes, in particular.

2. Child Sensitive

Along with her husband Jyotiba, Savitribai concentrated on the needs of primary
education, disapproving the government’s educational policies which, neglected primary
education and accorded lower status to primary school teachers as compared to teachers
of secondary or higher education. In order to change this system, Phule argued that
quality primary school teachers should be paid higher salaries than those who were not
efficient. Phule placed a greater weight on practical knowledge rather than bookish
knowledge, arguing that education should be utilitarian and practical so as to address

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society’s needs. For example, he believed that the primary school curriculum should be
appropriate to the students’ contexts, arguing for a clear delineation between rural and
urban curriculum, as well as the inclusion of useful and relevant topics such as health and
agriculture. Savitribai echoed these thoughts in her educational approach.

3. Intellectually Critical

Phule also sought an education system that would educate the masses to think critically
and to exercise their own independent reasoning rather than mechanically accepting
assertions by persons in positions of authority. To Phule, the chief evil in Brahmanical
domination over the masses was the promotion of unquestioning faith in religious texts
and authorities that were imposed as divinely imposed. She strongly critiqued unthinking
belief, superstitions and rituals. Phule argued that the first step to the liberation of the
lower castes was to bring them out of the ideologies of Brahmanism.For that, access to
knowledge was the essential prerequisite. She termed her understanding of knowledge as
tritiya ratna, the ‘third eye’, which she saw as knowledge that went beyond merely
alphabetical competence to the power to see through hegemonic ideology, to understand
the system of oppression in order to be able to dismantle it. Savitribai’s views on
education were closely in consonance with the thoughts expounded by Mahatma Phule.

4. Socially Reforming

Savitribai and the ‘Truth Seekers Community’ believed that education had the key to
bringing about fundamental changes in social attitudes. The goal in promoting education
for the masses was not simple to temporarily raise the temporary standard of living for a
few individuals, but to reshape the entire future of the nation. Savitribai included all
children which included boys and girls and her special concern was for those ostracized
by oppressive caste practices. She was a woman who challenged gender stereotypes,

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caste hierarchies and stands as a stellar role model to all those who want to usher in a new
social order.
Savitribai in her own contexts, presented a coherent set of educational ideas.When
Savitribai opened the first Indian school for girls and backward and outcaste children in
1848, village Brahmins hurled damp feces at her face in their futile opposition. And she
had formed until-then never- conceived views of children and education: that every child
was created in the image of God and that education was for all. That were radically
different from the prevailing educational approaches of their respective societies
Savitribai’s educational approach was in stark contrast to the Indian priestly system
imposed by pundit Brahmins

Savitribai discovered, conceptualized a whole different vision of the world she had ever
imagined: “Let the little children come to me, and do not hinder them”. She resolutely set
out to weave a different educational reality for the children around her, and for the
emerging generations.

Savitribai, in her own settings, sought to alter not only the existing child education
practices, but also the very pedagogical preceptor and presuppositions, the world voice
and worldview, on which those practices rested. For Savitribai were content with nothing
less than the creation of a paradigm shift that would reset an entire continent’s and
eventually the globe’s concept of education. Savitribai’s ideas of education remain
central to understand the consternations over contemporary Indian pedagogy. Savitribai
was radicalized by the picture of “universal rights”all children are equal because of the
Creator of all .Her core practical corollary was that every child is equal and unique,
deserving and demanding nurture to flourish in the will of God. According to her
culturally most uncommon thinking, if each child is equal and unique, then each child
should be nurtured, and education for children should be universal, yet child-specific.
Each child is special, not for continued “endarkenment,” but for cultivated enlightenment.
No child should ever be denigrated nstead, each child should be elevated.

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5.3 Contribution in Establishing India’s First School for Educating Women

Savitribai Phule, arguably India’s first woman teacher and a forgotten liberator.
Krantijyoti Savitribai, as she is reverentially known by the Indian Bahujan movement,
blazed a revolutionary trail.

A champion of social justice and equal rights for both men and women, Phule not only
started India’s first school for educating women but also actively fought against social
evils like child marriage and Sati. A strong advocate of anti-caste ideology, she also
fought against the subjugation of Muslims and Dalits. Many would, however, be
surprised to know that practices initiated by Savitribai during her lifetime still continue to
be used by governments and institutions today. A case in point being the attendance
allowance scheme initiated by the reformer in her schools to discourage children from
dropping out that the Maharashtra Government has also been using since 1992. Teaching
the children from the Dalit community, Phule noticed the trend of children dropping out
due to poverty and disinterest in the subjects taught.

To address this problem, Savitribai who herself did not take any remuneration from the
school started giving a salary to students. To ensure students stayed interested in what
was being taught, Phule also planned a new syllabus, geared towards skill education, that
she thought the students would enjoy learning.

After completing her studies, Savitribai Phule opened her first school in Bhide Wada at
Pune for girls on 1 January 1848 and was the youngest female school teacher of modern
India, at the age of 17 years.

Savitribai, began handling the school administration as a headmistress. If these

documents are to be given consideration, Savitribai Phule may well have been the first
Indian woman teacher and headmistress. Her stepping across the threshold of the home to
teach marks the beginning of the 'public life' of the modern Indian woman.

Initially, nine girls of different castes were enrolled as students. The school was open to
girls from all sections of the society. Girls from different religious, castes, and socio-

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economic background would come to study. However, the school was temporarily closed
due to shortage of funds.

5.4 Efforts for the Establishment of other schools

Jyotiba and Savitribai, were initially disappointed a little due to the closure of the first
school, but they did not lose hope totally. They managed to open five more schools in the
year 1848 itself. The number of girls increased from twenty-five to seventy during 1849-
50. The growing popularity of the school motivated them to open more such schools. By
1851, Savitribai was running three schools with around 150 female students. Along with
her husband, she had opened 18 schools for girls in Pune only. She constantly encouraged
the children to pursue education. She along-with her husband untiringly convinced the
parents to send their children to take up education.

A year after the first school was inaugurated, the Phule couple was ousted from their
family home and Jyotiba’s father Govindrao shunned by his community. His neighbors
would often complain that if his daughter-in-law continued to teach, his family name
would be tainted and she would become even more deviant. Govindrao asked his son and
daughter-in-law to either leave home or desist from their rebellious acts. The young
couple chose to leave.

These difficulties, however, did not bog the Phules down. They opened a second girls’
school at Rasta Peth, Pune. The haveli for this school, owned by a Muslim man, was
bigger than the one which housed their first school. They later opened a third girls’
school at Bataal Peth, Pune. The subjects included grammar, maths, geography and the
history of the Marathas.

The opening of these three schools won the Phules a lot of support. Major Candy, an
educationist and the chairman of Pune University, sent books for the students. In

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November 1852, the education department of the British government felicitated the
couple and the following year publicly examined the institutions. This report states: "The
prejudice against teaching girls to read and write began to give way…the good conduct
and honesty of the peons in conveying the girls to and from school and parental treatment
and indulgent attention of the teachers made the girls love the schools and literally run to
them with alacrity and joy." Major Candy also recorded in his journal that the girls
studying in the three schools were intelligent and quick-witted.

The couple opened several open schools for girls of Shudra and Ati-Shudra communities.
They opened one such school in Rasta Peth and another in Chiplunkar House, Pune. In
May 1849, Savitribai also opened a night school for elders in Usman Sheikh Wada.

In the deposition given by Jyotirao to the Hunter Education Commission on 19 October

1882, making a note of his educational work, he said, "There was no school for girls that
could be called 'indigenous' at that time here. So, I was inspired to set up such a school.
My wife and I worked in that school for several years. The Chairperson of the Education
Board, Sir Arskin Perry and the then Secretary to the government, Lumsden visited the
girls' school and expressed satisfaction about this new movement in the field of
education."

This historic work was started by Jyotirao when he was just 21 years old, while his wife,
who supported him in every way, was merely 18 years old. The 'shudra' community,
which had been denied education for thousands of years, started opposing Jyotirao's work
and calling it 'evil', having been instigated by the upper castes.

5.5 Innovative Teaching Methodology

For Savitribai, education was not simply alphabetical learning, but rather, an evolution of
the mind itself. For Jyotirao and Savitribai, education was a means to bring about a
radical change in the society. It was means for transformation of the society altogether.

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They also focused on providing girls and boys vocational and practical education, to
make them capable of independent thought. They believed that an industrial department
should be attached to the schools where children could learn useful trades and crafts and
be able to manage their lives comfortably and independently.

She took initiatives to reduce malnutrition in children by taking care of the health of each
and every child in school. To prevent children from dropping out of school, Savitribai set
a precedent 184 years back by giving stipends to children.

She started teaching in an innovative way through telling short stories, reading poems and
introducing sports sessions. Savitribai's poems and other writings are still an inspiration
to others. She also actively engaged in continuous dialogue with the parents of the
students and always motivated them to educate their children for a better future.

Savitribai Phule also tried to inspire the people to take up education through poetry. She
was considered a pioneer of Marathi poetry. Her two collections of poems Kavya Phule
in 1854 and Bavan Kashi Subodh Ratnakar in 1892 were published. Both emphasised on
the importance of English and education.

She is also said to have inspired a young student to ask for a library for the school at an
award ceremony instead of gifts for herself. She inspired young girls to take up painting,
writing, and other activities. An essay written by a young girl, Mukta, at that time became
the face of Dalit literature.

5.6 Women’s Empowerment through Education

From the eighteenth century onwards, we have, besides Indian sources, western evidence
on the condition of women. This century, in political terms, was a major break from the
past with the decline of the Mughal Empire after the death of Aurangzeb in AD 1707.
Powerful political forces were released with the emergence of the Sikhs in Punjab, strong
Rajput states in Rajasthan, Muslim independent states in Oudh and in Bengal, but most
importantly with the rise of the Marathas. The Marathas were to become the flavor of the
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 eighteenth century until they were overshadowed by East India Company in the late
eighteenth and early nineteenth century. In the nineteenth century the position of women
suffered in a big way with the share of education declining to almost nothing. The
existence of widespread network of elementary schools and higher educational
institutions is commented upon the foreign observers but girls’ attendance in them is not
mentioned. It is possible that due to constant internecine warfare, it was not safe to send
girls to schools. Contemporary European writers have commented upon the piety,
chastity and modesty of Indian women and also mentioned the absence of insecurity in
their movement. Purdah was observed in the north, very widely among Hindus and
Muslim of the higher classes, though it was not prevalent among the poor. Maratha
women moved freely and so did women in south.

Savitribai was the only daughter of the poor, low-caste family she was born into, and had
three younger brothers. Her father, a peasant, had limited means but was a respectable man
in the village. This was a time when educating a girl was frowned upon, and Savitribai was
never sent to school. She spent most of her childhood at home helping her mother with
household chores.

It is reasonable to assume that her family, like most others of its kind in nineteenth-century
India, would have been routinely subjected to discrimination. Perhaps it was her own
experience of discrimination coupled with the education she subsequently received that led
to her becoming a radical non-conformist.She started the Mahila Seva Mandal, which
worked for the awareness of women’s rights, and rigorously campaigned against the
dehumanization of widows and advocated widow remarriage. She also spoke against
infanticide and opened a rehabilitation centre for illegitimate children. Savitribai also
organised a successful barbers’ strike denouncing the inhumane practice of shaving widows’
heads.

5.7 Contribution to social Reform

Apart from being an educational reformist, she was a social reformist as well. Jyotirao
and Savitribai adopted the child of a pregnant lady who decided to commit suicide. Also,

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 they did a lot for widows and untouchables in the society. They joined hands with many
revolutionary works, and they are the reason why our society is this much filtered today.
To build up self esteem & confidence & human rights of women she campaigned against
cruel social practices like Sati, Shaving the head of widows, isolation of child widows.
She along with her husband Jyotiba ,took initiative to give education for downtrodden,
thinking that education is necessary for the restoration of social and cultural values.
Savitribai Phule started ‘Mahila Seva Mandal’ in 1852, which worked for raising
women’s consciousness about their human rights, dignity of life and other social issues.
Infanticide prohibition home was started in 28 Jan.1853 a night school for agriculturist
and laborers was started. In 1855 Orphanage home for pregnant widow was started. In
1863 opened the well to untouchables. It was a challenge thrown at the Brahmins so that
they change their mindset towards untouchables.

Done important work in draught and started 52 free food hostels in Maharashatra. During
the draught in 1897 SavitriBai Phule forced British government to start relief work .When
Phule established the Satya Shodhak Samaj, Savitribai became the head of the women’s
section which included ninety female members. Moreover, she worked tirelessly as a
school teacher for girls. After his husband’s death she was chairperson of Satya Shodhak
Samaj and carried his work ahead. The great souls struggle to stem the rot in society and
give every human being the right to live. In this struggle, they did not give a thought to
their own life. JyotiRao and SavitriBai are two souls in this same lineage who sacrificed
their own personal happiness for their social cause.

5.8 Establishing The Satyshodhak Way Of Marriage

The high point in their social activities was the establishment of the Satyashodhak Samaj.
The Samaj was different from other movements that made up the "Indian Renaissance" as it
did not focus only on the upper castes. To Jyotiba, truth was universal and emancipator.
Accordingly, the aims of the Samaj included educating backward communities about their
rights as human beings and helping them liberate themselves from Brahminical slavery. The

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Samaj instituted a marriage ceremony with no Brahmin intermediary. This was a bold step
that challenged the authority of Brahmins who had for ages presided over religious
ceremonies.

The Satyashodhak Samaj (The Truth-Seeker’s Society) was established on 24 September

1873, and Savitribai was an extremely dedicated and passionate activist of the Samaj.
The Samaj undertook the programme of arranging marriages without a priest, without
dowry and at minimum costs. The first such marriage was arranged on 25 December
1873. Later, this movement spread across the newly emerging nation. The first report of
the Samaj proudly notes that Savitribai was the inspiration behind this revolutionary
initiative of a constructive revolt to reject 21 centuries old religious traditions.

The marriage of Radha, daughter of Savitribai’s friend Bajubai Gyanoba Nimbankar and
activist Sitram Jabaji Aalhat was the first‘Satyashodhaki’ of the marriage. Savitribai
herself bore all the expenses on this historic occasion. This method of marriage, similar to
a registered marriage, is still prevalent in many parts of India. These marriages were
opposed by priests and ‘bhatjis’ (Brahmans) all over the country and they also went to
court on this matter. Savitribai and Jyotirao had to face severe difficulties but that did not
deter them from their path. On 4 February 1889, at the age of 16, they also got their
adopted son married in this manner. This was the first inter-caste marriage in modern
India. The Satyashodhak marriage required the bridegroom to take an oath of giving
education and equal rights to women. The ‘mangalashtake’ (the Mantras chanted at the
time of the wedding) were to be sung by the bride and the bridegroom themselves, and
these were in the form of pledges made by the bride and the groom to each other.
Yeshwant was married to Radha (this is another Radha) alias Laxmi, daughter of
Satyashodhak Samaj leader Gyanoba Krishnaji Sasane in this manner. To ensure that
they got better acquainted with each other and with each other’s likes and
dislikes, Savitribai had made Radha stay in the Phule household even before the marriage
took place. She also made provisions for Radha’s education. This was the beginning of
the first inter-caste marriage in the country – a practice that was legalized in the country
more than 50 years ago.

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5.9 Difficulties Encountered

As mentioned earlier, the orthodox society was not prepared for imparting education to
the girls and the downtrodden section of the Hindu society; hence, from the very
beginning; they opposed these activities vehemently.

A few instances of the difficulties the couple faced are as follows. First, Savitribai Phule
used to leave for the school early in the morning. She used to carry one sari extra with
her. On her way to school, she was routinely harassed by orthodox men, who threw mud,
rotten eggs, tomatoes, cow-dung and dirt at her. When she went to school, since her sari
was soiled, she would change into another sari. It would again be soiled on her way back
home, and yet, she did not give up.

During the journey from her house to the school and back, she was followed by the
groups of orthodox men who would abuse her in obscene language. Some bullies even
threatened to physically assault her. Stones were pelted at her often. However, in spite of
all this opposition, Savitribai continued to teach the girls. If the Government Education
Board does not do something about this soon, seeing these women outshine, the men will
make us hang our heads in shame.

The guard, who was then appointed for her, wrote in his memoirs about what she would
say to those men, “As I do the sacred task of teaching my fellow sisters, the stones or cow
dung that you throw seem like flowers to me. May God bless you!” After starting the first
school in 1848, Jyotirao started a school for the Mahars and the Mangs. Savitribai had
become its first teacher. The orthodox Brahmins were very much disturbed by this act.
They met father of Jyotirao – Govindrao and convinced him to stop his son and daughter
in- law from such activity of educating the Shudra-Ati-Shudras and the females, as it was
considered as adharma. It is against the will of the Hindu dharma shastras. They
convinced Govindrao to the extent he told his son that he would expel him from the
house if he did not stop this activity and he did accordingly. Initially, he tried to convince

42
his son Jyotirao, but when he failed to convince him not to educate the downtrodden
people, the father threw him out of the house at midnight.

Savitribai accompanied her husband in this critical moment; instead of staying back with
the orthodox in-laws, she preferred to be with her husband. The school work came to an
abrupt halt for some time, as now they had to face one more difficulty, that of their
survival. But, they did not accept defeat and the school was started again.

Jyotirao worked part-time in a missionary school for his livelihood and dedicated the rest
of the time to their school, while Savitribai would work full-time, without any
remuneration, at the school.

Jyotirao and Savitribai lived in the Dalit-working class locality in Pune. The cultural
environment surrounding them had an extremely important role to play in their
socialisation. When Jyotirao was a child, his father had stopped his education owing to
complaints from an orthodox Brahman. At that time, Munshi Ghaffar Baig and Sir Lijit,
having recognised the spark in Jyotirao, had convinced Govindrao to continue his son's
education. Jyotirao never forgot this. He first started a school for Dalit-Muslim girls in
the August of 1848.

5.10 Amazing Work

The Inspector of Schools, Dadoba Pandurang inspected the school and examined the girls
on 16 October 1851. Though not much time had passed since the school began, the
progress that the girls showed was remarkable. The first annual examination of the
schools was held on 17 February 1852, while the second annual examination was held in
Poona College on 12 February 1853.

These reports note that unprecedented crowds had gathered in Pune to witness the
process of the examinations. About 3,000 people had gathered in the campus of the
college and there were even more people waiting outside. Two hundred and thirty seven

43
girls sat for their exams. The annual accounts of the institution were audited. It had
collected Rs. 1947 and 50 paisa through donations and the participation of the people
running the institution. They would receive financial aid to the tune of Rs. 900/- from the
Dakshina Prize Fund of the government. Jyotirao-Savitribai, believed in providing
accurate and timely accounts for public money in the public domain.

A published, detailed report of the examination in the schools for the 'untouchables', held
on 2 February 1858 in the Coach Factory of Babaji Manaji, is available in the archives.
The earlier examination was held on 29 August 1856. The institution already had three
schools. Though it wished to expand, the Europeans stopped the funding after the Mutiny
of 1857, pushing the institution into a financial crisis. Rs. 300 was given from the
Dakshina Prize Committee every year and the government had sanctioned a sum of Rs.
5000 towards the Building Fund of the school.

The report rues the fact that the school was facing closure just when the 'untouchable'
classes were warming up to the idea of being educated. A total of two hundred and fifty
eight students were studying in three schools. Jyotirao's colleagues Ganu Shivaji Mang
and Dhuraji Appaji Chambhar also worked in these schools as teachers. In a letter sent to
the government, a functionary of the Institution has written, "Teachers cannot be paid
good salaries as the economic condition of the institution is not good.So teachers prefer
going to such schools which offer better wages. Teachers leaving out of turn like this
leads to the school's loss. The headmistress of the school, Savitribai has generously
decided to dedicate her life to the reform of women's education; she does this work
without any remuneration. We hope that with the spread of information and knowledge,
people will be able to fully appreciate the advantages of women's education.

The Chairperson of the Education Board, Hon'ble John Warden declared in a public
function, "When I came to Pune as the Commissioner for the first time in 1851, I visited
the girls' school there. After going there, I remembered how Christians would initially run
schools by barring the doors on the upper floor, due to the fear of Jews. The teacher in
that school was the wife of a 'Mali' (from the gardener caste). This man had taught his

44
wife so that she could be useful in the upliftment of his countrymen and help them
overcome their pitiable ignorance. I requested her to ask the girls some questions in my
presence. Training classes were also being run there for some young married women."

The progress of Jyotirao-Savitribai's endeavors was remarkable. There were government

schools for upper caste students. One of them had written in the Poona Observer on 29
May 1852, "The number of girl students in Jyotirao's school is ten times more than the
number of boys studying in the government schools. This is because the system for
teaching girls is far superior to what is available for boys in government schools. If this
situation continues, then the girls from Jyotirao's school will prove superior to the boys
from the government schools

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46
 CHAPTER VI

CONCLUSION
6.1 Introduction

Without a second opinion, everyone around this globe would accept the fact that
Teachers are the best part of our lives. It could be our school teachers or our parents;
without teachers, we would not be those person that we are today. And if you are an
Indian woman, currently pursuing higher studies or any other person, Savitribai Phule is
the person you owe your privilege to. The first female teacher of India, Savitribai Phule,
is not just only a teacher but she is a symbol of hope and determination. The support,
cooperation and companionship that Savitribai gave Jyotiba throughout her life are
extraordinary and are beyond comparison. The standards that they set for following
values such as equality between men and women and peaceful companionship go well
beyond their times. The work that they did in the fields of education, social justice,
eradication of caste and exposing the exploitative behaviour of the priestly class
illuminated not only the past, but continues to illuminate the present.

And every girl child, in any school, on any day, in India—sitting alongside boys, reading
a book, exploring the internet, learning new things is creating a new kind of India.
Savitribai led defiance. It is a defiance that is struggling to break clear from a 3000-year
past of mandatory non-education. It may be that the presence or the lack of little girls’
presence in the Indian classroom will yet prove to be India’s education sensors heralds of
a new kind of India or hard evidence that all is not well, no matter how hard the laborers
dig on. If traditional religious disabilities still lay at the root of the frustration and
backwardness of the low castes and if these interconnected problems still require a
radical solution then the “original and unusual” song of Savitribai needs to be heard
today more than ever before.

Savitribai pointed the way out of the poisonous pedagogical hole. Her solution was
radical then; it remains radical today. Plainly spoken, only a revolution in world voice,
worldview, and world venue will bring a resolution to India’s educational quandary .

47
 In “A Statement for the Information of the Education Commission” (1882), Jyotirao
Phule’s first three opening sentences note the intertwined and interdependent relationship
in things of education between himself and his wife, Savitribai: “My experience in
educational matters is principally confined to Poona and the surrounding villages. About
25 years ago, the missionaries had established a female school at Poona but no
indigenous school for girls existed at the time. I, therefore, was induced . . . to establish
such a school, and in which I and my wife worked together for many years.”

6.2 Suggestions For Further Studies

Although the research had tried to cover the important aspects of Savitribai Phule views,
still many areas remain untouched. Some of them, which the researcher thoughts, are as
below:

1. Savitribai Phule is a contemporary Indian philosopher, so her views and

thoughts can be compared with other philosophers of the contemporary time
period. Thus a comparative study of her views with other modern Indian or
western philosophers could be taken up for further Studies.
2. As in this study the researcher had primarily focus on educational contribution of
Savitribai regarding school education, thus the same study can be done in context
of higher education system.
3. Savitribai Phule has also given notable views on spiritual and other
philosophical aspects. Thus a study can be done further upon these aspects as
they are very important in social and educational fields.

6.3 Some Suggested Topics For Further Studies

1. An overview of Savitribai Phule as a Spiritual Guide in the field of education.

2. An overview of Savitribai Phule as a technology visionary for the global Society.
3. A comparative study on the Mahatma Gandhi and Savitribai Phule - A divine
human being and a spiritual scientist.
4. An analysis of views of Savitribai Phule on women education in India.
48
 CHAPTER VII
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