HIGH PERFORMANCE LEADERSHIP

“MAHATMA PHULE”

Submitted to:- Prof. Nagananda

Division:- “B”

Group Members:-Ahuja Nilesh 62Dulani Avinash 65Galani Nitin 66Rawlani Sanjay 101Sachdev Tarun 103Shadi Sneha 104

SUMMARY AND HIS LIFE SKETCH

Mahatma Jotiba Govindrao Phule also known as Mahatma Jotiba Phule was an

activist, thinker, social reformer, writer, philosopher, theologist, scholar, editor

and revolutionary from Maharashtra, India in the nineteenth century. Jotiba Phule and his

wife Savitribai Phule were the pioneer of women's education in India. His remarkable

influence was apparent in fields like education, agriculture, caste system, women and widow

upliftment and removal of untouchability. He is most known for his efforts to educate women

and the lower castes as well as the masses. He, after educating his wife, opened the first

school for girls in India in August 1848.

Jotirao Phule was born in 1827. His father, Govindrao was a vegetable vendor at

Poona. Originally Jotirao's family, known as Gorhays, came from Katugan, a village in the

Satara district of Maharashtra. His grandfather Shetiba Gorhay settled down in Poona. Since

Jotirao's father and two uncles served as florists under the last of the Peshwas, they came to

be known as 'Phules'. Jotirao's mother passed away when he was hardly one year old. After

completing his primary education, Jotirao had to leave the school and help his father by

working on the family's farm. Jotirao's marriage was celebrated when he was not even

thirteen. Impressed by Jotirao's intelligence and his love for knowledge, two of his

neighbours, one a Muslim teacher and another a Christian gentleman persuaded his father

Govindrao to allow him to study in a secondary school. In 1841, Jotirao got admission in the

Scottish Mission's High School at Poona.

An incident in 1848 made him aware of the qualities of the caste system, the

predominant position of the Brahmins in the social set up. He was invited to attend a

wedding of one of his Brahmin friends. As the bridegroom was taken in a procession, Jotirao

accompanied him along with the relatives of his Brahmin friend. Knowing that Jotirao

belonged to the Mali caste which was considered to be inferior by the Brahmins, the relatives

of the bridegroom insulted and abused him. Jotirao left the procession and returned home.

With tears in his eyes, he narrated his experience to his father who tried to pacify him. After

this incident Jotirao made up his mind to defy the caste-system and serve the Shudras and

women who were deprived of all their rights as human beings under the caste-system.

HIS GREAT CONTRUBITION TO SOCIETY

GIRLS AND LOWER CASTE EDUCATION INITIATIVE:

Education of women and the lower caste, he believed, deserved priority. Hence at

home he began educating his wife Savitribai and open girl's school in August 1848. The

orthodox opponents of Jotirao were furious and they started a vicious campaign against him.

He refused to be unnerved by their malicious propaganda. As no teacher dared to work in a

school in which untouchables were admitted as students, Jotirao asked his wife to teach the

girls in his school. Stones and brickbats were thrown at her when she was on her way to the

school. The reactionaries threatened Jotirao's father with dire consequences if he did not

dissociate himself from his son's activities. Yielding to the pressure, Jotirao's father asked

his son and the daughter-in-law to leave his house as both of them refused to give up their

noble endeavour.

Though the school had to be closed for sometime due to lack of funds, Jotirao re-

opened it with the help of his Brahmin friends -Govande and Valvekar. On 3rd July, 1851, he

founded a girls' school in which eight girls were admitted on the first day. Steadily the

number of students increased. Savitribai taught in this school also and had to suffer a lot

because of the hostility of the orthodox people. Jotirao opened two more girls' schools during

1851-52. In a memorial addressed to the Education Commission (popularly known as the

Hunter Commission) in 1882, he described his activities in the field of education - 'A year

after the institution of the female school I also established an indigenous mixed school for

the lower classes, especially the Mahars and Mangs. Two more schools for these were

subsequently added. I continued to work and whereas them for nearly nine to ten years.

Empathy

“Effective leaders walk in another’s shoes to create genuine empathy: the ability to

understand experience from the other person’s perspective. Followers need to know the

leader can relate to their feelings, concerns, and desires…”

“Skillful walking in another’s shoes means showing people you truly know them at their

level and can relate to the events of their lives. The best leaders walk in another’s shoes to

demonstrate by behavior and to communicate in words that the other’s feelings and beliefs

are important and valid”.

“Studies from the Center for Creative leadership reveal that successful executives

derailed because of insensitivity and inability to understand him perspectives of other

people.“

“They undervalued the contributions of others, making them feel inadequate. They

listened poorly, acted dictatorially, played favorites, and failed to give—or sometimes even

share—credit with others…”

'Jotirao was aware that primary education among the masses in the Bombay

Presidency was very much neglected. He argued that 'a good deal of their poverty, their

want of self-reliance, their entire dependence upon the learned and intelligent classes' could

be attributed to the 'deplorable state of education among the peasantry'. He blamed the

British Government for spending profusely a large portion of revenue on the education of the

higher classes. According to him, this policy resulted in the virtual monopoly of all the higher

offices under the Government by the Brahmins.

Jotirao boldly attacked the stranglehold of the Brahmins, who prevented other from

having access to all the avenues of knowledge and influence. He denounced them as cheats

and hypocrites. He asked the masses to resist the tyranny of the Brahmins. All his writings

were variations on this theme. His critics made fun of his ignorance of grammar and

philology, his inelegant language and far-fetched interpretations of India history and the

ancient texts. They brushed his criticism aside by saying that he was merely echoing what

the Christian missionaries had said about the Indian society in general and Brahmins in

particular. The established scholars in his time did not take Phule's arguments seriously. His

critics did not realise that Jotirao's acrimonious criticism was basically a spontaneous

outburst of a genuine concern for the equal rights of human beings. Emotionally he was so

deeply involved in his work that he could not make a dispassionate analysis and take a

detached view of the social forces. Jotirao's deep sense of commitment to basic human

values made it difficult for his to restrain himself when he witnessed injustice and atrocities

committed in the name of religion by those who were supposed to be its custodians.

WIDOW Re-MARRIAGE:

Widow remarriages were banned and child-marriage was very common among the

Brahmins and other upper castes in the then Hindu society. Many widows were young and

not all of them could live in a manner in which the orthodox people expected them to live.

Some of the delinquent widows resorted to abortion or left their illegitimate children to their

fate by leaving them on the streets. Out of pity for the orphans, Jotirao Phule established an

orphanage, possibly the first such institution founded by a Hindu. Jotirao gave protection to

pregnant widows and assured them that the orphanage would take care of their children. It

was in this orphanage run by Jotirao that a Brahmin widow gave birth to a boy in 1873 and

Jotirao adopted him as his son.

Mahatma Phule vehemently advocated widow-remarriage and even got a home built

for housing upper caste widows during 1854. In order to set an example before the people,

he opened his own house and let all make use of the well water without any prejudice.

Similarly, he started the infanticide prevention centre (‘Balhatya Pratibandhak Griha’) for

infants born to hapless widows because of their deviant behaviour or exploitation.

SATYA SHODHAK SAMAJ

On 24th September, 1873, Jotirao convened a meeting of his followers and admirers

and it was decided to form the 'Satya Shodhak Samaj' (Society of Seekers of Truth) with

Jotirao as its first president and treasurer. Every member had to take a pledge of loyalty to

the British Empire. The main objectives of the organisation were to liberate the Shudras and

Ati Shudras and to prevent their exploitation by the Brahmins. All the members of the Satya

Shodhak Samaj were expected to treat all human beings as children of God and worship the

Creator without the help of any mediator. The membership was open to all and the available

evidence proves that some Jews were admitted as members. In 1876 there were 316

members of the 'Satya Shodhak Samaj'. While condemning the prevalent religion, Phule

established Satya shodhak Samaj with the ideals of human well being in broader aspects,

human happiness, unity, equality, and easy religious principles and rituals.

When Phule established the SatyaShodhak 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. Deenbandhu publication, the mouthpiece of the Satya Shodhak

Samaj, played an important role in Satya Shodhak Samaj’s movement. After Jotiba's death

in 1890 his spirited followers went on spreading the movement to the remotest parts of

Maharashtra. Shahu Maharaj, the ruler of Kolhapur princely state, gave a lot of financial and

moral support to Satya Shodhak Samaj.

SOCIAL ACTIVITIES:

Jotirao travelled to various villages for mass – awakening and for the spread of the

message of the 'Satya shodhak Samaj'.

He initiated the strike by tenants against money lenders.

He initiated and carried out various social movements.

He initiated big awareness movement among farmers, in order to prevent the transfer of

lands from farmers to money lenders.

As a result of his speeches and activities, people in various villages boycotted the Bhats

and money lenders to protest against their injustice.

Jotirao tried to stop a Devdasi's so called marriage which was being conducted according

to hollow rituals.

He helped poor children by opening 'food centre' during the famine in 1877.

He encouraged and conducted widow re-marriages.

Started the first Indian Workers organization – 'Bombay Mill Hands Association', with the

help of Shri. Narayan Meghaji Lokhande ; Jotirao ceaselessly worked for this organization.

He worked continuously for liberating women from bondage.

While doing the work, he criticized the affluent in the society which included even his

friends.

He started a 'Maternity Home' for helping the widows from higher castes, to deliver safely

and thus prevent infanticides.

He initiated the strike of barbers , against the inhuman act of 'keshavapan' - tonsuring the

heads of widows.

He imparted Education for improvements in agriculture.

He initiated the following movements and missions -

decreasing the hardships laid upon farmers, by the Forest Department.

decreasing the exorbitant tax upon farmers.

worked for improvements in agriculture.

Submitted many request applications to the Government for –

helping the farmers.

making canals.

decreasing the hardships faced by laborers in various factories.

granting concessions to the laborers on humanitarian grounds.

He understood the problems of the farmers by actually working and mingling with them .

After understanding these problems, he wrote a book- Shetkaryacha Aasood (Cultivator's

Whipcord). The contents of this book were read in various villages. This reading helped in 

revising this book.

Thus it is observed that to succeed in his Public and Social Work-

He resorted to requests, applications, representations, letters etc.

He resorted to movements, struggles, strikes against troublesome members of society

such as – moneylenders, Bhats etc.

MAHATMA PHULE AS LEADER

As a leader we have to look on to how he leaded his team and which type of leader

Mahatma Phule was. It is explained in two different types:

TRANSFORMATIONAL LEADER:

1. Charisma: Provides vision and sense of mission, gains respect and trust. He was a

visionary and also a great motivator as he had shown the same vision to his wife and

his friend. He gained respect and trust among millions through his vision and deeds.

He was equal to god and guru to many girls and women still today.

2. Inspiration: Communicates high expectations, uses symbols to focus efforts,

expresses important purposes in simple ways. He was very simple man and man of

his own words. He never followed the inequality created by people. He considered

everyone equal and son of god. He helped every ill-fated people he met in his life. He

inspired every followers by his deeds and ability to overcome barriers.

3. Intellectual Stimulations: Promotes intelligence, rationality, and careful problem

solving. As we have been seeing how he tactfully solved every problem he faced or

every difficulty he came with. He promoted the awareness of equal rights of women.

He had done many deeds and managing such was his remarkable rationality.

4. Individualized consideration: Gives personal attention, treats each employee

individually, coaches, and advises. Whoever came to meet mahatma phule, he never

avoided people, he always considered them and met them personally, motivated

them. He was away from the hierarchy of religions made by human from ages. He

treated everyone equally.

CHARISMATIC LEADER :

1. Self Confidence- Savitribai Phule was a devoted wife of Mahatma Phule, she was attacked by Opponents many a times when she had started school for girls and women. but her husbands’ mahatma phule self-confidence was so great that inspired Savitribai and kept her motivated all the time

2. A vision- This is an idealized goal that proposes a future better than the status quo. The greater the disparity between idealized goal and the status quo, the more likely that followers will attribute extraordinary vision to the leader.

He had strong vision which can be summarized in two words: education and equality.

3. Ability to articulate the vision- They are able to clarify and state the vision in terms that are understandable to others. This articulation demonstrates an understanding of the followers’ needs and, hence acts as a motivating force.

Mahatma phule had articulate his vision and clearly indicate it to society that what he wants to change for the society in terms of education and equality.

4. Strong convictions about vision- Charismatic leaders are perceived as being strongly committed, and willing to take on high personal risk, incur high costs, and engage in self-sacrifice to achieve their vision.

His strong dedication towards his vision shown his conviction about vision and his success.

5. Behaviour that is out of the ordinary- Those with charisma engage in behaviour that is perceived as being novel, unconventional, and counter to norms. When successful, these behaviours evoke surprise and admiration in followers.

The medal of honour, mahatma alone is capable of showing the extraordinariness Jotirao Phule. He made radical changes in the perception of society, no one ever thought of allowing untouchables in the temples, giving them water and other food items but Mahatma phule was a man of his principles, he came up with completely new way of thinking.

6. Perceived as being a change agent- Charismatic leaders are perceived as agents of radical change rather than as caretakers of the status quo.

The last few years of the nineteenth century in India were years of rapid change brought about by social and religious movements. The leadership of these movements rested with Mahatma Jyotiba Phule, a thinker and a revolutionary activist committed to the common good

7. Environmental sensitivity- These leaders are able to make realistic assessments of the environmental constraints and resources needed to bring about change.

Lack of education leads to lack of wisdom, which leads to lack of morals, which leads to lack of progress, which leads to lack of money, which leads to the oppression of the lower classes. See what state of the society one lack of education can cause!)

This poem is indicative of Mahatma Phule’s keen observation and understanding of the social environment

LEADERSHIP QUALITIESA leader must be able to communicate his or her vision in terms that cause followers to buy into it. He or she must communicate clearly and passionately, as passion is contagious.

A good leader must have the discipline to work toward his or her vision single-mindedly, as well as to direct his or her actions and those of the team toward the goal. Action is the mark of a leader. A leader does not suffer “analysis paralysis” but is always doing something in pursuit of the vision, inspiring others to do the same.

Integrity is the integration of outward actions and inner values. A person of integrity is the same on the outside and on the inside. Such an individual can be trusted because he or she never veers from inner values, even when it might be expeditious to do so. A leader must have the trust of followers and therefore must display integrity.

Honest dealings, predictable reactions, well-controlled emotions, and an absence of tantrums and harsh outbursts are all signs of integrity. A leader who is centered in integrity will be more approachable by followers.

Dedication means spending whatever time or energy is necessary to accomplish the task at hand. A leader inspires dedication by example, doing whatever it takes to complete the next step toward the vision. By setting an excellent example, leaders can show followers that there are no nine-to-five jobs on the team, only opportunities to achieve something great.

Magnanimity means giving credit where it is due. A magnanimous leader ensures that credit for successes is spread as widely as possible throughout the company. Conversely, a good leader takes personal responsibility for failures. This sort of reverse magnanimity helps other people feel good about themselves and draws the team closer together. To spread the fame and take the blame is a hallmark of effective leadership.

Humility Leaders who recognize that they are no better or worse than other members of the team. A humble leader is not self-effacing but rather tries to elevate everyone. Leaders with humility also understand that their status does not make them a god. Mahatma Gandhi is a role model for Indian leaders, and he pursued a “follower-centric” leadership role.

Openness means being able to listen to new ideas, even if they do not conform to the usual way of thinking. Good leaders are able to suspend judgment while listening to others’ ideas, as well as accept new ways of doing things that someone else thought of. Openness builds mutual respect and trust between leaders and followers, and it also keeps the team well supplied with new ideas that can further its vision.

Creativity is the ability to think differently, to get outside of the box that constrains solutions. Creativity gives leaders the ability to see things that others have not seen and thus

lead followers in new directions. The most important question that a leader can ask is, “What if … ?” Possibly the worst thing a leader can say is, “I know this is a dumb question ... ”

Fairness means dealing with others consistently and justly. A leader must check all the facts and hear everyone out before passing judgment. He or she must avoid leaping to conclusions based on incomplete evidence. When people feel they that are being treated fairly, they reward a leader with loyalty and dedication.

Assertiveness is not the same as aggressiveness. Rather, it is the ability to clearly state what one expects so that there will be no misunderstandings. A leader must be assertive to get the desired results. Along with assertiveness comes the responsibility to clearly understand what followers expect from their leader.