Misplaced Pages

#31968

66-543: Satyashodhak Samaj ( Truth-seekers' Society ) was a social reform society founded by Jyotiba Phule in Pune , Maharashtra , on 24 September 1873. The society endeavoured to mitigate the distress and sufferings of Dalits and women. It espoused a mission of education and increased social rights and political access for underprivileged groups, focused especially on women, peasants, and Dalits , in Maharashtra. Jyotirao's wife Savitribai

132-840: A disadvantage in Indian society, and also that education of these sections was vital to their emancipation. To this end and in the same year, Phule first taught reading and writing to his wife, Savitribai, and then the couple started the first indigenously run school for girls in Pune. He also taught his sister Sagunabai Kshirsagar (his maternal aunt's daughter) to write Marathi with Savitribai. The conservative upper caste society of Pune didn't approve of his work. But many Indians and Europeans helped him generously. Conservatives in Pune also forced his own family and community to ostracize them. During this period, their friend Usman Sheikh and his sister Fatima Sheikh provided them with shelter. They also helped to start

198-421: A distinct form in late Peshwa period of Maratha Empire , in the 18th century, and incorporated elements of older traditional forms like Dasavatar, Gondhal, Kirtan , and Waghya-murali, part of Khandoba Bhakti Geet, amongst worshippers of the local god Khandoba . In Maharashtra, there are two types of Tamasha, first is dholaki fadcha Tamasha and the other is sangeet baaricha Tamasha. Dholaki Fadcha tamasha

264-436: A home for dominant caste pregnant widows to give birth in a safe and secure place in 1863. His orphanage was established in an attempt to reduce the rate of infanticide . In 1863, Pune witnessed a horrific incident. A Brahmin widow named Kashibai got pregnant and her attempts at abortion didn't succeed. She killed the baby after giving it birth and threw it in a well, but her act came to light. She had to face punishment and

330-564: A period of time, he worked as a contractor for the government and supplied building materials required for the construction of a dam on the Mula-Mutha river near Pune in the 1870s. He also received contracts to provide labour for the construction of the Katraj Tunnel and the Yerawda Jail near Pune. One of Phule's businesses, established in 1863, was to supply metal-casting equipment. Phule

396-598: A postage stamp in year 1977 in the honour of Phule. An early biography of Phule was the Marathi-language Mahatma Jotirao Phule Yanche Charitra (P. S. Patil, Chikali: 1927). Two others are Mahatma Phule. Caritra Va Kriya ( Mahatma Phule. Life and Work ) (A. K. Ghorpade, Poona: 1953), which is also in Marathi, and Mahatma Jyotibha Phule: Father of Our Social Revolution ( Dhananjay Keer , Bombay: 1974). Unpublished material relating to him

462-549: A repressive alien regime, but took heart in the arrival of the British, whom he considered to be relatively enlightened and not supportive of the varnashramadharma system instigated and then perpetuated by those previous invaders. In his book, Gulamgiri , he thanked Christian missionaries and the British colonists for making the exploited castes realise that they are worthy of all human rights. The book, whose title transliterates as slavery and which concerned women, caste and reform,

528-683: A social ideology which argued that their status was not legitimized in any religious texts and gave them the right to revolt against their brahman landlords in order to achieve a better lifestyle. These peasant revolts in Maharashtra showed that the Satyashodhak Samaj's ideology was salient to common people and capable of stimulating group action. While the Samaj found great allies in low caste groups, Brahmans and elite subcastes of Kshatriya, such as CKPs and Pathare Prabhu, found Phule’s efforts to be sacrilegious and anti-nationalist. They fought back against

594-640: A special program honoring him in Mumbai . Jyotirao Phule, also known as Jyotiba Phule, was born in Poona (now Pune ) in 1827 to a family that belonged to the Mali caste . The Malis traditionally worked as fruit and vegetable growers. In the four-fold varna system of caste hierarchy , they were placed within the Shudra category. Phule was named after the Hindu deity Jyotiba . He

660-623: A strong economic overtone in its message. At that time the organization styled itself the representative of the Bahujan samaj. It also defined the Brahmins, merchants and moneylenders as the oppressors of the masses. The Samaj also conducted activities in Satara District , Kolhapur State and other places in this area that were designed to harass Brahmins, and to drive them from their positions as priests, government officials, money-lenders, and teachers in

726-502: A vital role in building occupational skills and served as the basis for the intellectual emancipation of disadvantaged groups. Phule also believed that an English education might open opportunities for employment with the British Government . The Samaj's view of the colonial government went against nationalist groups at the time. They cultivated relations with British officials in order to seek benefits for low caste groups and saw

SECTION 10

#1732848537032

792-442: Is a loanword from Persian , which in turn loaned it from Arabic , [3] meaning a show or theatrical entertainment of some kind. The word has spread to Armenian , Hindi , Urdu and Marathi , to mean "fun" or "play". In Armenian language "To do Tamasha" means "To follow an interesting process or entertainment". Colloquially the word has come to represent commotion, or any activity or display with bustle and excitement, sometimes in

858-465: Is complete art, which includes song, dance, and theater. Now in Maharashtra there are only 18 to 20 full-time tamasha parties. Each tamasha mandal performs approximately 210 days in all over Maharashtra and also some border villages of Karnataka and Gujarat. Traditional Tamasha format consisted of dancing-boys known as Nachya , who also played women's roles, a poet-composer known as Shahir , who played

924-618: Is held by the Bombay State Committee on the History of the Freedom Movement. Phule's work inspired B. R. Ambedkar , the first minister of law of India and the chief of Indian constitution's drafting committee. Ambedkar had acknowledged Phule as one of his three gurus or masters. There are many structures and places commemorating Phule. These include: Notes Citations Bibliography Tamasha Traditional Tamasha

990-456: Is influenced by many Indian art forms and draws from such diverse traditions as kaveli , ghazals , Kathak dance, dashavatara , lalit and kirtan . There are two types of Tamasha: dholki bhaari and the older form, sangeet baari which contains more dance and music than drama. In Maharashtra, the Kolhati groups are traditionally associated with the performance of Tamasha. The word "Tamasha"

1056-509: The Indian caste system . Thus, in the late 19th century, religious reformers employed tamasha to castigate the caste system of the region. During the same period, Satyashodhak Samaj founded by Jyotirao Phule started organizing Satyashodhaki jalsa , which used the tamasha tradition in its political and reformist theatre, which was an amalgamation of proscenium tamasha and street theatre . Government of Maharashtra has instituted annual award in

1122-584: The Maratha ruler of the princely state of Kolhapur , Shahu Maharaj . In 1902, Shahu reserved 50 per cent civil service posts in Kolhapur state for all communities other than Brahmins , Prabhus and Parsi . He also sponsored religious ceremonies that did not need a Brahmin priest to officiate. By the 1920s, the samaj had established strong roots among the rural masses in Western Maharashtra and Vidarbha and took

1188-490: The Satyashodhak Samaj (Society of Truth Seekers) to attain equal rights for people from lower castes. People from all religions and castes could become a part of this association which worked for the upliftment of the oppressed classes. Phule is regarded as an important figure in the social reform movement in Maharashtra. The honorific Mahātmā (Sanskrit: "great-souled", "venerable"), was first applied to him in 1888 at

1254-500: The Shudra , and the Dalit . Through this samaj, he opposed idolatry and denounced the caste system. Satyashodhak Samaj campaigned for the spread of rational thinking and rejected the need for priests. Phule established Satyashodhak Samaj with the ideals of human well-being, happiness, unity, equality, and easy religious principles and rituals. A Pune-based newspaper, Deenbandhu , provided

1320-420: The tamashas , the Samaj was able to connect its activities and those of non-Brahman leaders with general peasant interests. The inculcation of Satyashodhak and non-Brahman ideology in the peasant masses led to rebellion in some parts of Maharashtra. In Satara in 1919, tenants revolted against their brahman landlords in coordination with the Samaj's anti-religious ideology. The Vijayi Maratha newspaper describes

1386-476: The Aryan conquerors of India, whom the theory's proponents considered to be racially superior, were in fact barbaric suppressors of the indigenous people. He believed that they had instituted the caste system as a framework for subjugation and social division that ensured the pre-eminence of their Brahmin successors. He saw the subsequent Muslim conquests of the Indian subcontinent as more of the same sort of thing, being

SECTION 20

#1732848537032

1452-597: The British Raj and so treated the organization with scorn. Brahmans also questioned the religious framework of the Satyashodhak Samaj, noting the Christian ties inherent in the Satyashodhak belief that all beings were granted universal rights at birth by a generous and loving creator. Brahmans argued that Phule was attempting to make a new religion, and that it seemed to lack any ethical or theological purpose. They asserted that

1518-455: The British colonial government and gain some small rights. To critics like Chiplunkar, the Samaj’s attempts to gain social and political rights for Shudras and women by lobbying the colonial government were seen as begging India’s oppressors to help them reject Hindu tradition. The upper-caste leaders of Maharashtra disliked the Samaj’s friendly relations with Christian missionaries and its appeals to

1584-409: The British government as the most likely power to offer low caste groups fair treatment. In fact, when Phule was criticized by Brahmans about his unwillingness to fight for national liberation, he responded that Shudras should expand their scope of freedom by directing their complaints to a benevolent, if misguided, British government. The Samaj's critiques of Brahmanical tradition in Maharashtra formed

1650-522: The Marathi word dalit (broken, crushed) as a descriptor for those people who were outside the traditional varna system. At an education commission hearing in 1882, Phule called for help in providing education for lower castes. To implement it, he advocated making primary education compulsory in villages. He also asked for special incentives to get more lower-caste people in high schools and colleges. On 24 September 1874, Phule formed Satyashodhak Samaj to focus on rights of depressed groups such women,

1716-516: The Samaj could uplift disadvantaged communities through collective action and organized movement, and the first step to doing so was educating low caste individuals about the misdeeds of the Brahmans. In order to spread their ideas more effectively, the Samaj published the Deenbandhu newspaper from 1877 to 1897. In addition, the Samaj emphasized the special importance of English education because it played

1782-715: The Shahir along with his chorus, with actors improvising their lines. Popular Vag composers of the time were Patthe Bapurao and Dattoba Sali, and one of their noted vag, Gadhavache Lagna (Marriage of Donkey) was popularized by Tamasha artist, Dadu Idurikar. Soon, noted Marathi writers started written Vags for Tamasha troupes. Lokshahir Bashir Momin Kavathekar wrote extensively for the famous Tamasha Troupes like Datta Mahadik Punekar, Raghuvir Khedkar, Kalu Balu Kawalapurkar, Surekha Punekar. Bashir Momin (Kavathekar) wrote short vag-natya based on

1848-400: The alternate history he had created? Chiplunkar declared that Phule was luring his worshippers into what would ultimately be a fruitless search after truth. The non-Brahmin movement, that was embodied in Satyashodhak Samaj, had not made much difference to any sections of the society in the 19th century and languished after the death of Phule. However, it was revived in the early 20th century by

1914-408: The basics of reading, writing, and arithmetic, Jyotirao was withdrawn from school by his father. He joined the other members of his family at work, both in the shop and in the farm. However, a man from the same Mali caste as Phule's recognised his intelligence and persuaded Phule's father to allow him to attend the local Scottish Mission High School . Phule completed his English schooling in 1847. As

1980-418: The basis for a peasant-based mass movement against the shetji-bhatji class of intelligentsia and the moneylender-landlord. In the early 20th century, the Samaj faced difficulty in connecting with the peasant areas of Maharashtra. Finding lectures ineffective, the Samaj turned to tamashas , popular folk dramas, to communicate their messages. Satyashodhak tamashas followed the traditional format but subverted

2046-560: The basis of the Inam system, whereby no tax would be payable upon it. The oldest brother machinated to take sole control of the property, leaving the younger two siblings, Jyotirao Phule's father, Govindrao, to continue farming and also flower-selling. Govindrao married Chimnabai and had two sons, of whom Jyotirao was the youngest. Chimnabai died before he was aged one. The then backward Mali community did not give much significance to education and thus after attending primary school where he learnt

Satyashodhak Samaj - Misplaced Pages Continue

2112-489: The children [left behind]." The Phule couple ran the infanticide prevention centre until the mid-1880s. Phule tried to eliminate the stigma of social untouchability surrounding the exploited castes by opening his house and the use of his water well to the members of the exploited castes. Phule appealed for reestablishment of the reign of mythical Mahabali (King Bali) which predated "Aryans' treacherous coup d'etat". He proposed his own version of Aryan invasion theory that

2178-448: The claims that Phule made lacked consistency. In response to his argument that brahmans were Aryan invaders who established and enforced a religion and social system to benefit them and keep them in power, they argued that Phule did not have the authority to rewrite history. For how could he go against the writings of the Ramayana and Bhagavad Gita , and who was he to declare the truth of

2244-506: The decision to educate women by witnessing all these social evils that encouraged inequality. He began with his wife, every afternoon, Jyotirao sat with his wife Savitribai Phule and educated her when she went to the farms where he worked, to bring him his meal. He sent his wife to get trained at a school. The husband and wife set up India's first girls' school in Vishrambag Wada , Pune, in 1848. He championed widow remarriage and started

2310-511: The development the Bollywood idiom, which is based in Mumbai. Even today, the mainstream cinema or Masala films , complete with their suggestive dance numbers, now known as item number , and humour sequences remain largely entertainment oriented. Over the years, some modern theatre practitioners have incorporated the traditional forms like tamasha and dashavatar into their plays. In the 1970s, during

2376-593: The event: “Brahman land rent had greatly soared… no profit remained to the peasants – then they decided they didn’t want such a low contract on Brahman lands. In this way, the Satyashodhak Samaj freed them from every type of Brahman slavery.” The process of rebellion in other cities in Maharashtra took a similar shape – the Satyashodhak Samaj arrived with its ideology and its tamashas that mocked brahman superiority. Peasants stopped relying on brahmans for religious ceremonies, interrupted brahman ceremonies, violated temples , and broke idols. Poor, low caste peasants had accepted

2442-501: The field of Tamasha through his prolific lavani's & Vag's. Folk artist Ms Gulab bai Sangamnerkar has been selected for this year 2019's award. The rise of modern Marathi theatre movement in the post-independence era, which was largely "literary drama" from with a Westernized idiom, tamasha like other prevalent indigenous theatre forms, like jatra in Odisha and bhavai in Gujarat ,

2508-440: The idea of Brahmins and Prabhus as opportunistic invaders and greedy elites. One particular critic, Vishnushashtri Chiplunkar , argued that Brahmans had always respected lower-caste individuals. He claimed that Brahmans respected the great saints and holy men who were born into the lowest castes and elevated to positions of respect by merit. He argued that the Samaj was simply trying to expose Brahmans in an attempt to gain favor with

2574-642: The memory of late Vithabai Narayangavkar Lifetime Achievement Award for those who had extensively contributed to the preservation and propagation of the Tamasha Art. The award is being conferred since 2006 and noted recipients of the awards are Kantabai Satarkar, Vasant Avsarikar, Sulochana Nalawade, Haribhau Badhe, Mangala Bansode, Sadhu Patsute, Ankush Khade, Prabha Shivanekar, Bhima Sangavikar, Gangaram Kavathekar, Radhabai Khode Nashikkar, Madhukar Nerale. For year 2018, Lokshahir Bashir Momin Kavathekar has been conferred with this award for his lifelong contribution to

2640-499: The prevailing situations, challenges and on the topics which requires mass awareness about social issues like dowry, education. Some of his popular vag-natya's are 'Eshkane Ghetla Bali', 'Tambada Futala Raktacha', 'Bhakt Kabeer' & 'Bhangale Swapna Maharashtra'. Momin Kavathekar also wrote songs & Lavani's that enthralled the audiences, helped in sustaining popularity of the 'Tamasha' and earned him 'Vithabai Narayangavkar Lifetime Achievement Award' for his lifelong contribution. As

2706-576: The pro-Brahman elements of the dramas. They began with an invocation to Ganpati , a traditional brahman deity, but *added* an explanation that the actual meaning of the word came from gan (people) and pati (leader). The invocation to Ganpati was therefore an invocation to the people as a source of rule. The plays continued with a discussion of brahman tyranny, followed by a story about the efforts of brahmans to cheat peasants. These Satyashodhak tamashas were also used by non-brahman elites for political purposes, including as election propaganda. Through

Satyashodhak Samaj - Misplaced Pages Continue

2772-466: The right of the widow to remarry. The Samaj's original commitment to education and charitable activities was combined with the espousal of this anti-brahman rhetoric as the organization spread across Maharashtra. The organization attracted individuals of all castes, religions, and professions, including Brahmins, Muslims , lawyers, merchants, peasants, land-owners, agricultural laborers, Rajputs , untouchables , and government officials. Phule thought that

2838-585: The rise of modernMarathi theatre, the tamasha form was employed as narrative device and style in several notable plays like Ghashiram Kotwal by Vijay Tendulkar , Vijaya Mehta 's Marathi adaptations of Bertolt Brecht 's The Good Woman of Setzuan as Devajine Karuna Keli (1972) and Caucasian Chalk Circle as Ajab Nyaya Vartulacha (1974), P. L. Deshpande 's Teen paishacha Tamasha (1978), an adaptation of Brecht's The Threepenny Opera . The 1972, Marathi hit film, Pinjra directed by V. Shantaram , starring Shriram Lagoo and Sandhya in lead roles

2904-458: The rural areas. Prior to 1920s, the samaj opposed the Indian national movement because it was a movement led by the elites. Later followers of the Samaj during 20th century included educationalist Bhaurao Patil and Maratha leaders such as Keshavrao Jedhe , Nana Patil , Khanderao Bagal and Madhavrao Bagal . By the 1930s, given the mass movement nature of the Congress party under Mahatma Gandhi ,

2970-535: The samaj leaders such as Jedhe joined the Congress, and the samaj activities withered away. The doctrine of the Samaj left a major impact on India's intellectual and political spheres, especially in relation to non-brahman and Dalit politics. The non-Brahman movement owed a great deal to the Satyashodhak doctrines of universal rights and equality and the Samaj's arguments against brahman domination of social, religious, and political life. The Dalit political movement, which

3036-429: The school management committee because of disagreement regarding the curriculum. Phule watched how untouchables were not permitted to pollute anyone with their shadows and that they had to attach a broom to their backs to wipe the path on which they had traveled. He saw how untouchable women had been forced to dance naked. He saw young widows shaving their heads, refraining from any sort of joy in their life. He made

3102-546: The school on their premises. Later, the Phules started schools for children from the then untouchable castes such as Mahar and Mang . In 1852, there were three Phule schools in operation 273 girls were pursuing education in these school but by 1858 they had all closed. Eleanor Zelliot blames the closure on private European donations drying up due to the Rebellion of 1857 , withdrawal of government support, and Jyotirao resigning from

3168-410: The sense of "a tempest in a teacup". The region of Maharashtra , has had a long theatrical tradition, one of the early references was found in the cave inscriptions at Nashik by Gautami Balashri, the mother of the 1st-century Satavahana ruler, Gautamiputras Satakarni . The inscription mentions him organizing Utsava and Samaja, forms off theatrical entertainment for his subjects. Tamasha acquired

3234-494: The sense to keep away from that ceremony. This incident profoundly affected him and shaped his understanding of the injustice inherent to the caste system. In 1848, aged 21, Phule visited a girls' school in Ahmednagar run by Christian missionary Cynthia Farrar . It was also in 1848 that he read Thomas Paine 's book Rights of Man and developed a keen sense of social justice. He realized that exploited castes and women were at

3300-428: The system gave low caste communities the right to contest it at the time. The Samaj insisted that, in order to reclaim their social standing, low caste groups should oppose priests as middleman between men and god in religious rituals and ceremonies. The Samaj also advocated for social changes that went against prevalent traditions, including less expensive weddings, inter-caste marriages , the end of child marriage , and

3366-559: The textile industry started developing in Mumbai (then Bombay) in the 19th century, workers migrated here from the rural areas in large numbers. Soon their theatre did too, initially rural tamasha companies were invited to the city for performances. Though later numerous local tamasha companies flourished, patronized by mill workers living in Girgaum . Traditional tamasha practitioners were from castes like Kolhati, Mahar, Mang and Bhatu from rural regions of Maharashtra, labelled low castes within

SECTION 50

#1732848537032

3432-517: The theoretical underpinnings of the Satyashodhak Samaj. The Satyashodhak movement espoused a framework that could be called religious. It emphasized the equality inherent in all men, as bestowed upon them by a divine creator. It maintained faith in one god, rejected any kind of intermediary between god and man (referring here to the necessity of priests in religious rituals), and rejected the caste system . The Samaj also developed arguments against priestly social and political superiority. Initially, Phule

3498-520: The traditional role of Sutradhar or a jester known as Songadya , who compered the show. However, with time, women started taking part in Tamasha. Marathi theatre made its beginning in 1843, and in the following years, Tamasha which was primarily constituted of singing and dancing expanded its thematic repertoire and added small dramatic and humorous skits, known as Vag Natya , to it. These were either in prose or comprised long narrative poems performed by

3564-445: The voice for the views of the Samaj. The membership of the samaj included Muslims, Brahmins and government officials. Phule's own Mali caste provided the leading members and financial supporters for the organization. Apart from his role as a social activist, Phule was a businessman too. In 1882 he styled himself as a merchant, cultivator and municipal contractor. He owned 60 acres (24 ha) of farmland at Manjri , near Pune. For

3630-467: The wing of a florist who taught them the secrets of the trade. Their proficiency in growing and arranging became well known and they adopted the name Phule (flower-man) in place of Gorhe . Their fulfillment of commissions from the Peshwa , Baji Rao II , for flower mattresses and other goods for the rituals and ceremonies of the royal court so impressed him that he granted them 35 acres (14 ha) of land on

3696-515: Was also deemed "debased", even "corrupt", while being relegated to being only "folk" form. The turning away of urban middle class audience from traditional forms, cause a disruption in the theatrical traditions besides creating a divide between urban and rural theatre, as tamasha continued to flourish out the urban pockets. In 2002, the state had 450 tamasha troupes with approximately 10,000 artistes. Main elements of tamasha, like loud humour, suggestive lyrics and dance numbers, proved influential in

3762-548: Was an Indian social activist, businessman, anti-caste social reformer and writer from Maharashtra . His work extended to many fields, including eradication of untouchability and the caste system and for his efforts in educating women and oppressed caste people. He and his wife, Savitribai Phule , were pioneers of women's education in India. Phule started his first school for girls in 1848 in Pune at Tatyasaheb Bhide's residence or Bhidewada. He, along with his followers, formed

3828-485: Was appointed commissioner (municipal council member) to the then Poona municipality in 1876 and served in this unelected position until 1883. Phule's akhandas were organically linked to the abhangs of Marathi Varkari saint Tukaram . Among his notable published works are: According to Dhananjay Keer , Phule was bestowed with the title of Mahatma on 11 May 1888 by another social reformer from Bombay, Vithalrao Krishnaji Vandekar. Indian Postal Department issued

3894-428: Was attracted towards Arya Samaj , Prarthana Samaj and Poona Sarvajanik Sabha but he mistrusted them to successfully bring more rights for lower castes. This mistrust caused Phule to establish Satyashodhak Samaj. The Samaj argues that priestly dominance is not an inherent trait; rather, the varnas were manufactured in a strategic move meant to establish and protect priestly social standing. The artificial origins of

3960-465: Was born on the day of Jyotiba's annual fair. Phule's family, previously named Gorhe , had its origins in the village of Katgun , near the town of Satara . Phule's great-grandfather, who had worked there as a chaughula , or low-ranking village official, moved to Khanwadi in Pune district . There, his only son, Shetiba, brought the family into poverty. The family, including three sons, moved to Poona seeking employment. The boys were taken under

4026-400: Was customary, he was married at the young age of 13, to a girl of his Mali community, chosen by his father. The turning point in his life was in 1848, when he attended the wedding of a Brahmin friend. Phule participated in the customary marriage procession, but was later rebuked and insulted by his friend's parents for doing so. They told him that he being from a Shudra caste should have had

SECTION 60

#1732848537032

4092-496: Was dedicated to the people in the US who were working to end slavery. Phule saw Vishnu's avatars as a symbol of oppression stemming from the Aryan conquests and took Mahabali (Bali Raja) as hero. His critique of the caste system began with an attack on the Vedas , the most fundamental texts of Hindus. He considered them to be a form of false consciousness. He is credited with introducing

4158-455: Was sentenced to jail. This incident greatly upset Phule and hence, along with his longtime friend Sadashiv Ballal Govande and Savitribai, he started an infanticide prevention centre. Pamphlets were stuck around Pune advertising the centre in the following words: "Widows, come here and deliver your baby safely and secretly. It is up to your discretion whether you want to keep the baby in the centre or take it with you. This orphanage will take care of

4224-450: Was separate from the non-Brahman one (as the non-Brahman movement did not often emphasize the particular political and social difficulties associated with the Dalit experience), continued to be affected by Phule's teachings into the early twentieth century. Notes Citations Jyotiba Phule Jyotirao Govindrao Phule (11 April 1827 – 28 November 1890), also known as Jyotiba Phule ,

4290-469: Was set in the Tamasha musical theatre. Besides this other Marathi films made of Tamasha include, Sangte Aika (1959) directed by Anand Mane and starring Jayshree Gadkar , Sawaal Majha Aika! (1964) by Anant Mane and starring Jayshree Gadkar, Ek Hota Vidushak (1992) by Jabbar Patel , Natarang (2010) by Ravi Jadhav and Tamasha - Hach Khel Udya Punha (2011) by Milind Pednekar. A 2006 multilingual documentary film, Silent Ghungroos , traces

4356-506: Was the head of women's section of the society. The Samaj disbanded during the 1930s as leaders left to join the Indian National Congress party. Phule was born into a Mali family in 1827 and was educated at a Christian missionary school. After he completed his own education, he and his wife focused on expanding educational opportunities for low caste communities. The Protestant Christian tilt of Phule's education strongly affected

#31968