Phule now turns from ethnography to social critique, from describing the plight of the farmer to analysing its causes.
Now let us turn to the present condition of the farmer. Since our generous and kind government began to rule in this brahmanic nation, they have started killing bullocks and cows and calves, without any proper ritual, and have started eating them … One of the important resources of the farmer is diminishing. On top of that, because of the lack of rain there was a drought, and the cattle were destroyed by lack of fodder. Secondly, because of the rules of the Forest Department and the inadequacy of pastures, the cattle could not be fed, their off-spring became weak and cattle was seized by diseases, and thousands died, and the farmers had to uproot their pegs. Next, because there was not enough cattle to labour on their farms, the farmer could not take proper care of his fields, and the yield has decreased. Moreover, our cunning government, through its brahman employees, has carried out surveys every thirty years and have established levies and taxes as they willed, and the farmer, losing his courage, has not properly tilled his lands, and therefore millions of farmers have not been able to feed themselves or cover themselves. As the farmers weakened further because of this, they started dying by the thousands in epidemics. There was drought to add to the misery, and thousands of farmers died of starvation, but in spite of all this, their numbers did increase, and that led to the tilling of the same lands in increasing proportion, and the lands could not be rested. So the yield of the lands decreased. Moreover, every year vast amounts of grain, cotton, leather, wool were being exported to alien countries, and because of the inadequate information or because of their own rough nature itself, the white engineers and doctors and employees wasted large amounts of manure into the sea, and now most of the lands are close to being fallow. O, these foreign white engineers, in cahoots with white doctors devise schemes to make money, and sell the goods manufactured by craftsmen from their own countries, waste unlimited amounts of local people’s money, and then make sure that there are buildings named after them. Later if all the local citizens are ruined along with these buildings, why should they care? Having made money and acquired fame, they are done. Sometimes it does not rain one year and there is not enough crop. Sometimes because there are not enough bullocks, the crop suffers. Sometimes because the moneylender does not lend money in time to buy fresh seeds or sometimes because the farmer uses seeds bought last year, the crop suffers. If for these heavenly or earthly reasons, the farmer does not get a sufficient yield, and goes alone to the brahman employee’s house to tell him of his condition and of his crops, he finds the brahman, newly bathed, sitting with stripes of holy ash on his body, enveloped in incense-smoke, engrossed in worship, some other [brahman] sitting with an old and dirty book, reading it, and someone else counting the beads, while thinking of women. Hearing his footsteps, without opening his eyes the brahman asks, ‘Who is it?’ Farmer: ‘My lord it’s me, a farmer.’ Brahman: ‘Why have you come at this holy hour? If you have brought vegetables and stuff, hand it in inside, without touching the children. Come to the office in the afternoon and make an application in your name, then I will talk to the officer myself. Now go.’ Then the farmer turns and walks straight to the Collector’s tent in the mangrove, and saluting the butlers, the jamadar [sergeant] and the sepoy, and standing at a distance from the tent-door, what he sees is that some white officer dressed in a Mughal manner, with a velvet carpet under his feet, bathed in lavender perfume, is busy eating, some other is lying face down on a couch and is busy reading rosy descriptions in a book and is therefore disinterested, so the sepoys rudely turn the farmer back and he cannot even tell his woes and plaints to the white officers. Therefore there is not any manner in which the farmer can convey his condition to the white officers, who are inured in their customary luxury, status, attendants; or to black officers who are engrossed in their wealth, their higher caste and colour, and their rituals of purity (neither is there any interaction between the women and children of white and black officers and the ignorant women and children of the farmers’ houses to establish a communication). Both these officers are so completely different from the farmer, and such alien people will survey the farmer’s lands, and give him relief? Or how else? … Let that be. But when the ignorant farmer borrows money to pay the taxes, these brahmans dress up as bhats [priests] and blocking his path, give him all manner of blessings and surely extract some money from him. If there is timely rainfall, and the farmer gets a reasonable crop, since the cowardly employees of our brave government have disallowed use of firearms and other weapons to the farmer, he cannot protect his crop from wild boar and pigs. Of the remaining crop, the brahman, the Marwadi moneylenders, Gujarati traders and brokers from other castes keep an eye on the crop and grab whatever they can of it. Not only this, but even the Gujarati brahman cooks in traders’ households have started claiming some amount of jaggery. Let that be. Eventually when the farmer returns from the market and enters the town gate, a few hoodlums and the patil [headman] demand to be given drink, and if he does not, then we can be sure that after a few days, he will receive a summons of some kind or other. What a just kingdom this is, wealthy in knowledge! But in this just kingdom, there was a time when it was possible to travel from the southern most point to the northern most, carrying gold, without being challenged. But at present, the goddess of wealth cannot find food and clothes in the houses of the farmer, deprived of education and clothes, and has therefore gone away to her father, the ocean, and beyond the seas, the English people have shed laziness, following her wishes, and have become industrious and hard working, and have started treating all women young and old with equality, so she has not become a domestic servant in their houses. And now even though they speak sweetly to all the farmers, and collect money as they will, they avoid educating the farmer. The main reason behind this must be that they realize that the moment the farmer educates himself and acquires knowledge, he will carry his whip on his shoulder, and he will bring the goddess of wealth back to his own home, and make her stay there happily. Because if this ever happens, the English will have to scream and yell, and travel to America, and somehow manage to fill their bellies by working hard day and night …
Phule ends his tract with a positive agenda for agrarian reform, addressed to the highest officials of the British Raj.
Now I will go to the cool mountains of [the imperial summer capital] Simla, and resting there for some time, I will call upon our government beyond the seas, and in the presence of our supremely kind Governor, suggest measures for improving the farmers’ condition:
Now our good and law-abiding government should keep aside the greed of money and appoint detective doctors to keep an eye on the farmer’s behaviour, and if the farmer misbehaves and loses his health, or begins to steal and do other sinful things, then arrangements must be made for proper punishment, without that they will not become moral. Unless laws are passed forbidding the farmer from marrying more than one woman and forbidding him from marrying his children at an early age, their off-spring will not turn out strong. Because the white employees are ill informed there is a disproportionate number of bhat brahmans appointed, and therefore they do not have to slave in the farms, and their women do not have to fill their bellies by frequenting the market with produce. Moreover, because the farmer is ignorant, the bhat brahmans benefit immensely from caste distinctions and hierarchies. Thus the brahmans, employed in government jobs, and the mythologists, storytellers, teachers in schools strive day and night, using all their cunning, to prevent the breakdown of these distinctions and hierarchies. Therefore until the farmers’ children become able enough to manage positions in government, not more than the proportionate number of brahmans should be employed in government jobs, and the remaining posts should be given to Mussalman or [non-brahman] Hindu or Britons. It is only then that they [the brahmans] will stop obstructing the education of the farmer. This, their artifice, has become invisible to white eyes because in most government departmen
ts, it is the brahmans who are employed. Thus the brahman caste becomes more and more educated, and wealthy, whereas the farmer becomes poorer and eventually pauperised, and sometimes takes part in the brahman’s rebellions and loses his life. Moreover the brahmans have so impressed their cunning religion on the minds of the farmers that they think it virtuous to plead guilty for murders that they have committed on the say of the brahmans. This wastes the energies and labour of the police and the Justice Department. Therefore in order to educate the farmers’ children, there should be teachers from their own castes, who can hold the plough properly, weed the farm and do other things as well. A law should be made which will ensure that children are sent to the schools run by such teachers, and for the first few years, some lower and easier divisions should be created, enticing them with degrees equal to those of brahmans, and unless other castes are prevented from forcing the farmer to perform rituals in their marriages, the farmers’ children will not be interested in education … And when there are such educated and qualified patils [headmen] in all villages, the cunning bhat kulkarnis [Brahmin accountants] will not be able to make the farmers fight amongst themselves and file cases against each other, and that will benefit our government immensely, since in a short time the farmer will be able to pay more tax than now, and the unjustifiable swellings in the police and justice departments can then be reduced. Also, the government should for a time believe that there are no bhat brahmans to be employed, and as capable people come up from amongst the farmers, they should be employed … in other government offices in big and small positions, and trained to do these jobs. Until this happens, the farmers’ feet will not find the ground, and the government’s revenue will never increase …
Let that be. Now I will suggest measures for improving the lands of the farmer, which are increasingly become fallow—
The benevolent government should educate all the farmers, and until they become mature enough to use machines to do the usual things on the farms like European farmers, all the white people and the Mussalmans should slaughter goats and sheep instead of slaughtering cows and oxen; or they should import cattle and slaughter and eat them here, because otherwise there will not be sufficient supply of cattle for the farms, and there will not be enough compost and other fertilizer as well, and so neither the farmer, nor the government will benefit. The essences of leaf, grass, flower, dead insects and animals, is washed away by summer rain, therefore our industrious government should, as and when convenient, use the white and black soldiers and the extra manpower in the police department to construct small dams and bunds in such a way that this water would seep into the ground, and only later go and meet streams and rivers. This would make the land very fertile, and the soldiers in general, having got used to working in [the] open air, will also improve their health and become strong. Even if they labour to the value of one anna every day, this will mean an increase in the government’s earnings to the tune of twenty-five lakh [rupees] per year, because our careful government has, including the police department, at least two lakh sepoys. Similarly the government should, in all the hills and valleys, build lakes wherever possible, so that the small dams in the lower areas will fill with water, and the wells too will have a supply of water and the land for fruit and flower and vegetables will be used, and the government too will benefit along with the farmer. Therefore the government should maintain these bunds in good condition, especially in the backwaters. The government should conduct surveys of all the lands in its territory, employing water specialists, and wherever it is found that there is enough water to be drawn from more than one source, these places should be clearly marked in the maps of the towns, and the government should give some awards to farmers who dig wells without its assistance. Also, the government should allow the farmer to collect all the silt and other things extracted from rivers and lakes, as in the olden times, and it should also return all the cow pastures to the villages, which it has included in its ‘forest’; it should, however, make sure that no firewood is collected, or land tilled in the areas that belong to it, and it should also forbid the cutting of wood for selling as wood for construction and destroy the oppressive Forest Department. Our own government should, spending money from its own coffers, purchase breeds of good sheep from several countries, bring them here, and when they are bred here, their droppings will make for a good supply of fertilizer and their wool will benefit the shudra farmer. If the government does not have the courage to allow the farmer to possess old guns in order to protect his farms from wild beasts, then the government should assign that job to our clean black police department, and if a farmer’s crop is devastated by wild boar, then the loss should be made up from the salaries of the senior officers or from the government’s coffers—and until such a law is passed, the farmer will not be able to sleep peacefully at night and he will not be able to labour fully on his farm during the day. If the government sincerely wishes to improve the condition of the ignorant shudra farmer, and increase its own yield, it should hold annual tests and competitions of greatest yield and greatest skill, and give awards to the best farmers. Calculating the yield average every three years, the best farmers should be given titles, and if the educated children of the farmer, along with good maintenance of their own farms, also learn some iron-work and carpentry and give exams in those subjects, the government should take them abroad, for them to see the agricultural schools there, so that the farmer will immediately improve his farming and be happy … In general, the shudra and atishudra [Untouchable] farmer is slaving on his farms, along with women and children, day and night, until he is exhausted, and paying the various taxes, funds, etc., but our charitable government does not even think of educating the farmers’ children enough to enable them to read a book on farming or relevant notices in newspapers, and while lakhs of farmers do not have enough cloth and enough food, our government spends inordinate amounts of money on the salaries and pensions of people in the army, the police, the justice departments, who are employed to protect and ensure the farmer’s happiness and security. What should we say to this!!! Our government gives pensions worth hundreds of rupees per month to many of these apples of their eyes, white and black employees having worked on a fat per month salary of thirty or thirty-five [rupees]. Many of the black and white employees become too weak and blind to work for the government, and cheating even some very good European doctors, manage to get pensions, the white employees escape to England, and from amongst the black employees, many become suddenly young, as if Jesus Christ himself has roused them from the dead, and polishing their moustaches with wax and blacking, find employment in municipalities or in offices of big traders and earn thousands of rupees. Our watchful government should, without changing the salaries of any of the army carriage bearers, or construction workers, iron-workers, carpenters, the casual employee etc., slowly reduce all the inordinately increased salaries of all the black and white employees and slowly reduce the pensions as well. Unless the things written above are thought of, the foundations of the government will not be strengthened, and the farmers’ fated penury will not change, and the days of his starvation will never end …
Makers of Modern India Page 10