Defying Patriarchy and Caste

Through The Revolutionary Voices of Molla, Muddupalani, and Savitribai Phule

The Indian society is the caste ridden, patriarchal society. The socio-political and cultural events were according to the Brahmanical orders. The various writers challenged the orthodox and obnoxious culture. The literature of the writers who challenged the cultures, were many times cursed, downgraded and taunted. But the rich articles still inspire to think beyond the socio-political and cultural milieu. While the history books are for privileged few, yet nobody forgets the literature of Savitribai, Molla and Muddupalani.

            It would be not less than a miracle when in early sixteenth century, when the women couldn’t read or write and a woman from pottery caste writes a new version of the epic, Ramayana. Atukuri Molla did this miracle merely in five days. Molla has written this new version of epic Ramayana in regional language rather than in Sanskrit (which was a literary language) (SEN, 1997). Her work is greatly appreciated, but the epic was never read in the court, because it was written by a ‘Shudra’ woman. It is also believed that she has written perhaps to vent her own grief and wrath, as well as to highlight the communal tragedy of Indian women’s traditionally undervalued virtue (SEN, 1997). Molla rebelled against the orthodoxy of Brahmins by writing an epic. Her writings were answer to obnoxious and traditional thoughts. Molla being a daughter of a potter caste, born in unprivileged caste- the Virasaivas from Andhra Pradesh. The caste Virasaivas was against caste discrimination, condemned animal sacrifice, and tried to raise the status of women. This would have somewhat affected during her writing an epic (having a support of caste would obviously increase the confidence). The Molla Ramayana consists of one hundred and thirty-eight Slokas (SEN, 1997). Molla emphasis on the Sita’s childhood and celebrates her childhood and shows her strength and vitality. 

Another great Telugu poet Muddupalani from early eighteenth century wrote an erotic epic named as ‘Radhika Santwanam’, no poet ever tried to write a erotic story. Muddupalani wrote about the women taking the initiatives in the sexual relationship. Muddupalani was a courteous and had been attached to Pratapasimha (Nayaka king of Thanjavur). In those days courtesans were having the access to scholarship, writings and right to hold property. This culture is very different from orthodox Brahminical type of system. Muddupalani eloquently describes how each stage of a woman’s growth is taken care (Lakshmi, 2003).  Women were have right to attend the courts which gave them exposure to the real word (Lakshmi, 2003). Muddupalani was the first to write an erotic poem. ‘Radhika Santwanam’ consists of five hundred and eighty-four poems, which are long. It describes how Radha had rage against the Krishna for abandoning her. Krishna tries to appease her and comforted his loving embrace.  

Savitribai Phule is known as the champion of the cause against Brahmanical patriarchy. At the age of nine she got married to the Jyotirao Phule. The couple led many revolutionary moments for oppressed classes. Fighting against Feudalism, Patriarchy and Brahminism she opened school for women and Dalits (mostly Mahars and Mangs joined the classrooms). Belonging from Mali community Savitribai Phule was herself belonged from lower caste, yet she still educated herself with the help of her husband Jyotirao Phule. The Mahars and Mangs use to reside outside the villages, (Omvedt, 2004) the mahars and mangs carried important works of servants in the village. They often use to carry messages, guide the strangers and assist the village headman. (Omvedt, 2004). Savitribai Phule was first women teacher of India. She completely shifted from teaching Vedas and Shastras to teaching about Physics, Mathematics and about Society. Savitribai Phule emphasis on the mass education rather than elite ‘trickle down’ education system. She was always taunted against her work. She also sparked a barber’s strike as an act of protest against shaving women’s heads when their husband died. Many times, orthodox and obnoxious people threw cow dung on her. Rising against this tyrannical behaviour she worked for the welfare for widows and Depressed classes. She also authored ‘Kavya-phule’ and ‘Bavan kashi Subodh Ratnakar’. (Omvedt, 2004) Phule has reparented the social revolution in the earliest forms (Omvedt, 2004). The writings and works of Phule has inspired many social reformers. Dr B.R. Ambedkar has quoted Phule has his guru.

            It is the nature of society and Brahminical dictatorship which has led to the emergence of the authors like Molla, Muddupalani and Savitribai Phule. The writings of these scholars are still prevelant in this century. It is their literary works which inspires many social reformers. The writings are also translated in many languages. It is through the literary works of these scholars the modern feminist moment are taken forward. The literary work of these scholars remains the pillars and foundations for feminist moment today.

References

Lakshmi, :. I. (2003). PERCEPTION OF PROSTITUTION A STUDY OF TWO MEDIEVAL TELUGU LITERARY TEXTS. Indian History Congress.

Omvedt, G. (2004). Translations of Phule’s Work. In J. Phule, Shetkaryache Asud.

SEN, N. D. (1997). Rewriting the Ramayana: Chandrabati and Molla. India International Centre.