Mahatma Jyotirao Govindrao Phule (11 April 1827 28 November 1890), also known

as Mahatma Jyotiba Phulewas an Indian activist, thinker, social reformer, writer and
theologist from Maharashtra. Jyotiba Phule and his wifeSavitribai Phule were pioneers of
women's education in India. His work extended to many fields including 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.
In September 1873, Jyotirao, along with his followers, formed the Satya Shodhak
Samaj (Society of Seekers of Truth) with the main objective of liberating
the Bahujans, Shudras and Ati-Shudras
[clarification needed]
and protecting them from exploitation
and atrocities. For his fight to attain equal rights for peasants and the lower caste and his
contributions to the field of education, he is regarded as one of the most important figures of
the Social Reform Movement in Maharashtra. Dhananjay Keer, his biographer, notes him as
"the father of Indian social revolution". Jyotirao Phule was among the intellectuals of India
who tried hard for the upliftment of the Dalit community. He is often remembered for his anti-
caste efforts and in the trio of Phule-Periyar-Ambedkar.
Early life[edit]
Jotirao Govindrao Phule was born in the Satara district of Maharastra in a family belonging
to Mali. His father, Govindrao, was a vegetable vendor. Originally Jotirao's family, known as
Gorhays, came from Katgun, a village in Taluka- Khatav, District- Satara. His grandfather
Shetiba Gorhay settled down in Pune. Since Jotirao's father and two uncles served as
florists under the last of the Peshwas, they came to be known as 'Phules'. (Reference- P.G.
Patil, Collected Works of Mahatma Jotirao Phule, Vol-II, published by Education department,
Govt. of Maharashtra). His mother died when he was 9 months old. After completing his
primary education Jotirao had to leave school and help his father by working on the family's
farm. He was married at the age of 12. His intelligence was recognised by a Muslim and a
Christian neighbour, who persuaded his father to allow Jotirao to attend the local Scottish
Mission's High School, which he completed in 1847. The turning point in Jotiba's life was in
year 1848, when he was insulted by family members of his Brahmin friend, a bridegroom for
his participation in the marriage procession, an auspicious occasion. Jotiba was suddenly
facing the divide created by the caste system.
[1]
Influenced by Thomas Paine's book, Rights
of Man (1791), Phule developed a keen sense of social justice. He argued that education of
women and the "lower castes" was a vital priority in addressing social inequalities

Satyashodhak Samaj[edit]
On 24 September 1873, Jotirao formed 'Satya Shodhak Samaj' (Society of Seekers of Truth)
with himself as its first president and treasurer. The main objectives of the organisation were
to liberate the Shudras to prevent their 'exploitation' by the caste like Brahmans. Through
this Satya Shodhak Samaj, Jotirao refused to regard the Vedas as sacrosanct.
[citation needed]
He
opposed idolatry and denounced the chaturvarnya system (the caste system). Satya
Shodhak Samaj propounded the spread of rational thinking and rejected the need for a
Brahman priestly class as educational and religious leaders. He was an aboriginal of India
and established Satyadharma and never renounced his faith. He was against those
Brahmins who were using religion and blind faith of masses for their own monetary gains.
But Jyotiba had many Brahmin personal friends and he even adopted a Brahmin boy as his
heir. He made a will giving his large property after his death to this Brahmin boy.
[citation needed]

Beliefs[edit]
Phule established the Satya Shodhak Samaj, Savitribai became the head of the women's
section which included ninety female members
[citation needed]
. Moreover, she worked tirelessly
as a school teacher for girls. Deenbandhu publication, the mouthpiece of the Satya Shodhak
Samaj, played an important role in SatyaShodhak Samaj's movement. After Jyotirao's death
in 1890 his spirited followers went on spreading the movement to the remotest parts of
Maharashtra. Shahu Maharaj, the ruler of Kolhapur moral support to Satya Shodhak Samaj.
In its new incarnation party carried on the work of superstition removal vigorously. Many
times it degenerated in hate sprouting against Brahmins as a caste.
Jyotirao firmly believed that if you want to create a new social system based on freedom,
equality, brotherhood, human dignity, economic justice and value devoid of exploitation, you
will have to overthrow the old, unequal and exploitative social system and the values on
which it is based. Knowing this well, Jyotirao attacked blind faith and faith in what is given in
religious books and the so-called god's words. He tore to pieces the misleading myths that
were ruling over the minds of women, shudras and ati-shudras. Yielding to god or fate,
astrology and other such rituals, sacredness, god-men, etc. was deemed irrational and
absurd.
[citation needed]

He also led campaigns to remove the economic and social handicaps that breed blind faith
among women, shudras and ati-shudras. Jyotirao subjected religious texts and religious
behaviour to the tests of rationalism. He characterised this faith as outwardly religious but in
essence politically motivated movements. He accused them of upholding the teachings of
religion and refusing to rationally analyse religious teachings. He maintained that at the root
of all calamities was the blind faith that religious books were created or inspired by god.
Therefore, Phule wanted to abolish this blind faith in the first instance. All established
religious and priestly classes find this blind faith useful for their purposes and they try their
best to defend it. He questions " if there is only one God, who created the whole mankind,
why did he write the Vedas only in Sanskrit language despite his anxiety for the welfare of
the whole mankind? What about the welfare of those who do not understand this language?"
Phule concludes that it is untenable to say that religious texts were God-created. To believe
so is only ignorance and prejudice. All religions and their religious texts are man-made and
they represent the selfish interest of the classes, which are trying to pursue and protect their
selfish ends by constructing such books. Phule was the only sociologist and humanist in his
time that could put forth such bold ideas. In his view, every religious book is a product of its
time and the truths it contains have no permanent and universal validity. Again these texts
can never be free from the prejudices and the selfishness of the authors of such books.
[citation
needed]

Phule believed in overthrowing the social system in which man has been deliberately made
dependent on others, illiterate, ignorant and poor, with a view to exploiting him. To him blind
faith eradication formed part of a broad socioeconomic transformation. This was his strategy
for ending exploitation of human beings. Mere advice, education and alternative ways of
living are not enough, unless the economic framework of exploitation comes to an end.
[citation
needed]

Religion and Caste[edit]
The Indian society at Jyotiba's time, was deeply enmeshed in caste politics. The debate
continues to prevail whether the Brahmins of India are indigenous to the land or they
migrated from some other part of the world. Despite this it can be stated that the stratification
of the society was based on caste. As such, Jyotirao Phule could be classified as indigenous
to the land. His akhandas were based on the abhangs of Indian aboriginal
saint Tukaram
[2]
(a Moray Shudra.)
He was a subscriber to Maharishi Vitthal Ramji Shinde's
magazine, Dnyanodaya.
[3]
(Maharishi Shinde was a Harijan or "untouchable" and a member
of the reformistPrarthana Samaj.)
He did not like the casteist of Tamil Nadu using Lord Rama as a symbol of oppression of
Aryan conquest.
[4]

Attack on the sanctity of Vedas
Jyotirao Phule's critique of the caste system began with his attack on the Vedas, the most
fundamental texts of forward-caste Hindus.
[citation needed]
He considered Vedas as 'idle
fantasies' as 'palpably absurd legends'.
[citation needed]
He considered Vedas a 'form of false
consciousness'.
[5]

He believed that the true inhabitants of Bharat are the Astik.
[6]
He also believed that the
Brahmins were outsiders to Hinduism.
[citation needed]
This was also the view spoken by
Keshavarao Jehde.
[7]

Connection with women activists[edit]
Some of India's first modern feminists were closely associated with Phule, including his
wife Savitribai Phule; Pandita Ramabai, a Brahmin woman who converted to Christianity.
Panditia Ramabai who was leading advocate for the rights and welfare for the women in
India; Tarabai Shinde, the non-Brahmin author of a fiery tract on gender inequality which
was largely ignored at the time but has recently become well-known; and Muktabai, a
fourteen-year-old pupil in Phule's school, whose essay on the social oppression of
the Mang and Mahar castes is also now famous.
The celebration of "Shiv Jayanti"(Birth day of Chhatrapati Shivaji Maharaj)for the first time in
India has been attributed to him. He also discovered the "Samadhi" of Chhatrapati Shivaji
Maharaj on Raigad Fort which had disappeared in creepers and climbers. He wrote
"Shivajicha powada" an epic poem.

Contributions
Jyotiba Phule was one of the prominent social reformers of the nineteenth century India. He
led the movement against the prevailing caste-restrictions in India. He revolted against the
domination of the Brahmins and for the rights of peasants and other low-caste fellow. Jyotiba
Phule was believed to be the first Hindu to start an orphanage for the unfortunate children.

Life
Jyotirao Phule was born in Satara district of Maharastra in 1827. His father, Govindrao was a
vegetable-vendor at Poona. Originally Jyotirao's family belonged to 'mali' caste, considered
as inferior by the Brahmins. Since, Jyotirao's father and uncles served as florists, the family
came to be known as `Phule'. Jyotirao's mother passed away when he was nine months
old.

Jyotirao was an intelligent boy but due to the poor financial condition at home, he had to stop
his studies at an early age. He started helping his father by working on the family's farm.
Recognising the talent of the child prodigy, few months later, a neighbor persuaded his
father to send him to school. In 1841, Jyotirao got admission in the Scottish Mission's High
School, Poona. There, he met Sadashiv Ballal Govande, a Brahmin, who remained his close
friend throughout his life. Jyotirao was married to Savitribai, when he was thirteen years old.

Movement
In 1848, an incident took place in his life that later sparked off the dalit-revolution in the
Indian society. Jyotirao was invited to attend a wedding of one of his Brahmin friends.
Knowing that he belonged to inferior caste, the relatives of the bridegroom insulted and
abused him. Jyotirao left the procession and made up his mind to defy the prevailing caste-
system and social restrictions. He then started his campaign of serving the people of lower
caste who were deprived of all their rights as human beings.

After reading Thomas Paine's famous book 'The Rights of Man', Jyotirao was greatly
influenced by his ideas. He believed that enlightenment of the women and lower caste
people was the only solution to combat the social evils. Therefore, in 1848, he along with his
wife started a school for the girls.

The orthodox Brahmins of the society were furious at the activities of Jyotirao. They blamed
him for vitiating the norms and regulations of the society. Many accused him of acting on
behalf of the Christian Missionaries. But Jyotirao was firm and decided to continue the
movement. Interestingly, Jyotirao had some Brahmin friends who extended their support to
make the movement successful.

Jyotirao attacked the orthodox Brahmins and other upper castes and termed them as
"hypocrites". He campaigned against the authoritarianism of the upper caste people. He
urged the "peasants" and "proletariat" to defy the restrictions imposed upon them.

In 1851, Jyotiba established a girls' school and asked his wife to teach the girls in the school.
Jyotirao, later, opened two more schools for the girls and an indigenous school for the lower
castes, especially the Mahars and Mangs.

Viewing the pathetic condition of widows and unfortunate children Jyotirao decided the open
an orphanage. In order to protect those widows and their children, Jyotiba Phule established
an orphanage in 1854. Many young widows, from the upper-caste spent their days in the
orphanage.

Satya Shodhak Samaj
After tracing the history of the Brahmin domination in India, Jyotirao blamed the Brahmins for
framing the weird and inhuman laws. He concluded that the laws were made to suppress the
"shudras" and rule over them. In 1873, Jyotiba Phule formed the Satya Shodhak Samaj
(Society of Seekers of Truth). The purpose of the organization was to liberate the people of
lower-castes from the suppression of the Brahmins. 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'. In 1868, in order to give the lower-caste
people more powers Jyotirao decided to construct a common bathing tank outside his
house. He also wished to dine with all, regardless of their caste.

Death
Jyotiba Phule devoted his entire life for the liberation of untouchables from the exploitation of
Brahmins. He revolted against the tyranny of the upper castes. On 28 November, 1890, the
great reformer of India, Mahatma Jyotirao Phule, passed away.

Achievements - He was a prominent activist, thinker and social reformer from the Indian
state of Maharashtra during the 19th century. During his time, he tried bringing in positive
renovations in the spheres of education, agriculture, caste system, social position of women
et al.

Jyotirao Govindrao Phule, who was a prominent activist, thinker and social reformer from the
Indian state of Maharashtra during the 19th century, was also famous by the name of
Mahatma Jyotiba Phule. During his time, he tried bringing in positive renovations in the
spheres of education, agriculture, caste system, social position of women et al. Out of
everything that Phule ever did, he's most remembered for his selfless service to educate
women and lower caste people.

Read on to get more info on Jyotirao Govindrao Phule, who after educating his wife, opened
the first school for girls in India in August 1848. Later on, Phule set up the Satya Shodhak
Samaj or the Society of Seekers of Truth along with Jyotirao, who was made its first
president and treasurer in 1873. The real aim of this institute was to prevent exploitation and
misbehavior to people from the low caste Shudra at the hands of the upper class Brahmins
in the society.

Due to his relentless struggle to derive justice and equal rights for the farmers and the lower
caste, Jyotirao Govindrao Phule is regarded as one of the most significant figure in the social
reform movement in Maharashtra state during his time. Phule himself belonged to a humble
family from the Mali caste in the city of Pune. His father Govindrao was a vegetable-vendor,
whereas his mother died when he was just nine months old.

The life history of Jyotirao Govindrao Phule took a meaningful turn after his intelligence was
detected by his Muslim and Christian neighbors who convinced his father to allow him to
study at the local Scottish Mission's High School. Highly swayed by Thomas Paine's book
'Rights of Man', Phule developed an impeccable sense of social justice and grew
passionately critical of the Indian caste system.

Interestingly, Mahatma Phule nurtured a favorable perspective on the British Rule in India
because he thought it at least introduced the modern notions of justice and equality into the
Indian society. 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
An incident which took place in 1848, in his life which sparked off later to the
dalit-revolution in the Indian society. He was invited to a wedding of one of his
Brahmin friends. Knowing that he belonged to the inferior caste, the relatives of
the bridegroom insulted and abused him in the function. He left the procession
immdiately, later, made up his mind to defy the prevailing caste-system and
social restrictions. He then started his campaign of serving the people of
the lower caste who were deprived of all their rights as human beings. It is
believed that Jyotiba Phule was the first Hindu to start an orphanage for the
unfortunate children.
Social activism
He was assisted in his work by his wife, Savitribai Phule, and together they started the first school for
girls in India in 1848, for which he was forced to leave his home. He initiated widow-remarriage and
started a home for upper caste widows in 1854, as well as a home for new-born infants to prevent
female infanticide. Phule tried to eliminate the stigma of social Un-touchability surrounding the lower
castes by opening his house and the use of his water-well to the members of the lower castes. He
formed Satya Shodhak Samaj (Society of Seekers of Truth) on September 24, 1873, a group whose
main aim was to liberate the social Shudra and Untouchables castes from exploitation and oppression.

Phule was a member of Pune municipality from 1876 to 1882.
Social Reform Movement and Jyotiba Phule
Jyotiba Phule (1827-1890), a mali by caste was a leading social reformer,
educationist, peasant and Dalit Leader of the 19th century. Being a Shudra, he
was a victim of Hindu orthodoxy, untouchability and caste barriers, in his youth
at Pune. A Pioneer of anti-caste movement, he started the non-Brahmin
movement in Maharashtra, which awakened the dehumanized and socially
abused classes. He founded the Satya Shodhak Samaj and carried out the
movement of social transformation of society. He was the first Dalit who stared a
chain of Girls Schools at Pune in 1850 for untouchables education. In 1863 he
founded a fondling home to care for the unwanted children of Brahmin widows, a
shelter home for neglected widows and orphanage for the poor women. He also
condemned child marriage, sati tradition and favoured widow-remarriage. Phule
led the struggle against rigid caste distinctions, age old practice of untouchability
and advocated the grievances of the exploited peasants. His educational efforts,
movement of social transformation and writings were highly appreciated among
the leading social reformers, educationists and social thinkers of the day. He was
greatly assisted by his upper caste friends and wife Savitribai Phule. The present
study is all about his entire social and educational contribution. He became a
legend and pioneer of social transformation and dalit liberation in his lifetime.


During the early modern period, the Indian women forced to practice certain social evils such as Child
Marriage, Purdah System, Sati system, Prohibition of Widows remarriage, etc. During this period,
number of social and political thinkers started movement against such systems and methods. These
thinkers aimed at upliftment of the status of women socially, economically, educationally and
politically. Of these socio-political thinkers Mahatma Phule, Mahatma Gandhi, Dr. B.R. Ambedkar,
Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar, and such other have organized movement for
striving equality for dalits, backward classes and women. As such, Mahatma Phule was an earliest
leader, who strongly opposed gender inequality. The present paper examined the women
emancipation activities of Mahatma Phule. Mahatma Jyotirao Phule (1827-1890): Jyotirao Govindrao
Phule, also known as Mahatma Jyotiba Phule was an activist, thinker, social reformer and
revolutionary from Maharashtra in the nineteenth century. 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. He, after
educating his wife, opened the first school for girls in India in August 1848. In September, 1873,
Jyotirao, along with his followers, formed the Satya Shodhak Samaj (Society of Seekers of Truth)
with Jyotirao as its first president and treasurer. The main objective of the organisation was to liberate
the Shudras and Ati-Shudras and to prevent their 'exploitation' by the Brahmins. For his fight to attain
equal rights for peasants and the lower caste and his contribution to the field of education he is
regarded as one of the most important figure in Social Reform Movement in Maharashtra. Jyotirao
Govindrao Phule was born on April 11, 1827 in Satara district of Maharastra in a family belonging to
Mali caste, an inferior caste. His father, Govindrao, was a vegetable vendor and his mother died when
he was 9 months old. After completing his primary education, Jyotirao had to leave the school and
help his father by working on the family's farm. He was married at the age of 12. His intelligence was
recognised by a Muslim and a Christian neighbor, who persuaded his father to allow Jyotirao to attend
the local Scottish Mission's High School, which he completed in 1847. The turning point in Jyotiba's
life was in year 1848, when he was insulted by family members of his friend, a bridegroom for his
participation in the marriage procession, an auspicious occasion. Jyotiba was suddenly facing the
divide created by the caste system. Influenced by Thomas Paine books Rights of, Phule developed a
keen sense of social justice, becoming passionately critical of the Indian caste system. He argued that
education of women and the lower castes was a vital priority in addressing social inequalities. On 24
September 1874, Jyotirao formed 'Satya Shodhak Samaj' (Society of Seekers of Truth) with himself as
its first president and treasurer. The main objectives of the organisation were to liberate the Shudras
and Ati Shudras and to prevent their 'exploitation' by the Brahmins. Through this Satya Shodhak
Samaj, Jyotirao refused to regard the Vedas as sacrosanct. He opposed idolatry and denounced the
chaturvarnya system (the caste system). SatyaShodhak Samaj propounded the spread of rational
thinking and rejected the need for a Brahman priestly class as educational and religious leaders. Phule
was a member of Pune Municipality from 1876 to 1882. 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 lowercaste girls. Deenbandhu publication, the
mouthpiece of the Satya Shodhak Samaj, played an important role in SatyaShodhak Samaj's
movement. After Jyotiba'sdeath 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. In its new incarnation as non-brahminparty
carried on the work of superstition removal vigorously. Jyotiba firmly believed that 'if you want to
create a new social system based on freedom, equality, brotherhood, human dignity, economic justice
and value devoid of exploitation, you will have to overthrow the old,unequal and exploitative social
system and thevalues on which it is based'. Knowing this well, Jotiba attacked blind faith and faith in
what is given in religious books and the socalled god's words. He tore to pieces the misleading myths
that were ruling over the minds of women, shudras and ati-shudras. Yielding to god or fate, astrology
and other such rubbish rituals,sacredness, god-men, etc. was deemed irrational and absurd.He also led
campaigns to remove the economic and social handicaps that breed blind faith among women, shudras
and ati-shudras. Jyotiba subjected religious texts and religious behaviour to the tests of rationalism.
Phule wanted to abolish this blind faith in the first instance. All established religious and priestly
classes find this blind faith useful for their purposes and they try their best to defend it. Phule
concludes that it is untenable to say that religious texts were God-created. To believe so is only
ignorance and prejudice. All religions and their religious texts are man-made and they represent the
selfish interest of the classes, which are trying to pursue and protect their selfish ends by constructing
such books. Phule was the only sociologist and humanist in his time that could put forth such bold
ideas. In his view, every religious book is a product of its time and the truths it contains have no
permanent and universal validity. Again these texts can never be free from the prejudices and the
selfishness of the authors of such books. Phule believed in overthrowing the social system in which
man has been deliberately made dependent on others, illiterate, ignorant and poor, with a view to
exploiting him. To him blind faith eradication formed part of a broad socioeconomic transformation.
This was his strategy for ending exploitation of human beings. Mere advice, education and alternative
ways of living are not enough, unless the economic framework of exploitation comes to an end. After
Jyotiba's death in November28, 1890, there was a period of lull, when the flame lit by Jyotiba waned.
The SatyaShodhak Samaj movement was totally a social movement and nothing to do with the
politics, but the members of SatyaShodhak Samaj dissolved Satya Shodhak Samaj and merged it with
Congress party in 1930. Mahatma Phule had a favourable opinion about the British Rule in India at
least from the point of view of introducing modern notions of justice and equality in Indian society
and taking India into the future. He was however a Hindu. His akhandas were based on the abhangs of
Hindu saint Tukaram. He believed that his teachings were the same of the Bhakti (without the
racism). His own hero was Chhatrapati Shivaji, whom he connected to backward-caste heritage. Some
of India's first modern feminists were closely associated with Phule, including his wife Savitribai
Phule; Pandita Ramabai, a Brahmin woman who made waves in the atmosphere of liberal reformism;
Tarabai Shinde, the non-brahmin author of a fiery tract on gender inequality which was largely
ignored at the time but has recently become well-known; and Muktabai, a fourteen-year-old pupil in
Phule's school, whose essay on the social oppression of the Mang and Mahar castes is also now justly
famous. Women Emancipation by Mahatma Phule: Women and Shudras have been the worst
sufferers in Brahminically dominated Hindu society. Manu condemned women as inferior beings fit
for doing manual and menial works. A woman by nature was regarded as a frail, untrustworthy,
wicked, thoughtless, and lewd (indecent, lustful) person. It was believed that if a woman was educated
she would elope with anybody, would easily be led astray, and would destroy happiness at home.
Jyotirao realized that it was Brahmins who systematically developed and invented stories, legends and
ideologies to prevent women and Shudras (Untouchables) from seeking education with a view to keep
them in ignorance so that their (Brahmins) hold could be successfully preserved. Jyotirao and his
friends resolved to ring the bell of social reform in Maharashtra. Jyotirao decided to emancipate
Hindu women from her slavery. Indian society had kept women and Shudras out of the pole of
education. On 3rd July 1851, Jyotirao started a girl's school in Anna Chiplunkar's building at
Budhwarpeth. The school first began with merely eight girls on the roll, soon their number rose to 48.
Jyotirao became an important figure in the promotion of women's education. He opened a second
school for girls in Rastapeth on 17th September 1851 and a third in Vithalpeth on 15 March 1989. The
curriculum comprised of reading grammar, arithmetic, geography, history, map reading, etc. On 17th
Feb. 1852, Jyotirao's school was publicly inspected. The officials passed the following remark. "It is a
pity that the citizens of our country are not yet convinced of the need to educate women". A judge
named Brown who was present on the occasion said, "Educating women will strengthen family
happiness and utility of the institution of the family". Dadoba Pandurang Tarkhadkar, a government
officer to supervise local government schools, after inspecting the first school set up by Jyotirao in
Budhwarpeth on 16 October 1851 congratulated Jyotirao and the management running the school very
successfully and efficiently. Inspired by the success of schools, Jyotirao set up a library for his
students, since it was felt that a library was an important means of



Part of the Earth's surface and atmosphere that contains the entire
terrestrial ecosystem, and extends from ocean depths to about six kilometers
(3.7 miles) above sea level. Not precisely demarkable, it contains all living
organisms and what supports them soil, subsurface water, bodies of water, air
and includes hydrosphere and lithosphere. Also called ecosphere.


Introduction
The biosphere is the biological component of earth systems, which also include the
lithosphere, hydrosphere, atmosphere and other "spheres" (e.g. cryosphere, anthrosphere,
etc.). The biosphere includes all living organisms on earth, together with the dead organic
matter produced by them.
The biosphere concept is common to many scientific disciplines including astronomy, geophysics,
geology, hydrology, biogeography and evolution, and is a core concept in ecology, earth science
and physical geography. A key component of earth systems, the biosphere interacts with and
exchanges matter andenergy with the other spheres, helping to drive the global biogeochemical
cycling ofcarbon, nitrogen, phosphorus, sulfur and otherelements. From an ecological point of view,
the biosphere is the "global ecosystem", comprising the totality of biodiversity on earth and
performing all manner of biological functions, including photosynthesis, respiration, decomposition,
nitrogen fixation and denitrification.
The biosphere is dynamic, undergoing strong seasonal cycles in primary productivity and the many
biological processes driven by the energy captured by photosynthesis. Seasonal cycles in solar
irradiation of the hemispheres is the main driver of this dynamic, especially by its strong effect
onterrestrial primary productivity in the temperate and boreal biomes, which essentially cease
productivity in the winter time. The biosphere has evolved since the first single-celled organisms
originated 3.5 billion years ago under atmospheric conditions resembling those of our neighboring
planets Mars and Venus, which have atmospheres composed primarily of carbon dioxide. Billions of
years of primary production by plants released oxygen from this carbon dioxide and deposited the
carbon in sediments, eventually producing the oxygen-rich atmosphere we know today. Free oxygen,
both for breathing (O2, respiration) and in the stratospheric ozone (O3) that protects us from harmful
UV radiation, has made possible life as we know it while transforming the chemistry of earth systems
forever.
As a result of long-term interactions between the biosphere and the other earth systems, there is
almost no part of the earth's surface that has not been profoundly altered by living organisms. The
earth is a living planet, even in terms of its physics and chemistry. A concept related to, but different
from, that of the biosphere, is the Gaia hypotheses, which posits that living organisms have and
continue to transform earth systems for their own benefit.
History of the Biosphere Concept
The term "biosphere" originated with the geologist Eduard Suess in 1875, who defined it as "the place
on earth's surface where life dwells". Vladimir I. Vernadsky first defined the biosphere in a form

resembling its current ecological usage in his long-overlooked book of the same title, originally
published in 1926. It is Vernadsky's work that redefined ecology as the science of the biosphere and
placed the biosphere concept in its current central position in earth systems science.
The Biosphere in Education
biosphere is a core concept within Biology andEcology, where it serves as the highest level of
biological organization, which begins with parts of cells and proceed to populations,
species,ecoregions, biomes and finally, the biosphere. Global patterns of biodiversity within the
biosphere are described using biomes.
In earth science, the biosphere represents the role of living organisms and their remains in controlling
and interacting with the other spheres in the global biogeochemical cycles and energy budgets. The
biosphere plays a central role in the biogeochemical processing of carbon, nitrogen, phosphorus,
sulfur and other elements. As a result, biogeochemical processes such as photosynthesis and nitrogen
fixation are critical to understanding the chemistry and physics of earth systems as a whole. The
physical properties of the biosphere in terms of its surface reflectance (albedo) and exchange
of heat and moisture with the atmosphere are also critical for understanding global circulation of heat
and moisture and therefore climate. Alterations in both the physics (albedo, heat exchange) and
chemistry (carbon dioxide,methane, etc.) of earth systems by the biosphere are fundamental in
understanding anthropogenic global warming.
Biosphere Research
Researchers make direct observations on the biosphere using global remote sensing platforms.
Beginning in the 1980s (AVHRR), this effort has evolved into advanced remote sensing systems that
can scan the entire surface of the earth at least once each day (MODIS). These observations are now
used to quantify the activities of the biosphere, primarily in terms of vegetation cover and function,
using spectral indices such as NDVI. Future remote sensing efforts will directly observe global
patterns of carbon dioxide exchange with the biosphere caused by photosynthesis, respiration and the
combustion of biomass and fossil fuels (OCO).
To better understand the biogeochemical cycles of carbon and other elements, and the role of
biospheric processes like photosynthesis, respiration and the storage of carbon in soils and vegetation,
researchers have developed a variety of global biogeochemical models (e.g. CASA). There are also
global models of vegetation patterns across the biosphere that are driven by climate (e.g. LPJ).
Modeling plays an especially important role in understanding biospheric patterns and processes
because there is only one earth: it is impossible to conduct global experiments on the entire biosphere
or complete global processes (though some consider our current use of fossil fuels to be such an
experiment). Understanding how humans are altering the biosphere and other earth systems has
become a very active area of study, with concerted global efforts originating in the 1970s with
the Man and the Biosphere Programme of UNESCO (MAB), which also established a global system
of biosphere reserves. Since the late 1980s, international scientific research on the biosphere has been
coordinated by the International Geosphere-Biosphere Programme (IGBP) .
The Future of the Biosphere
The Biosphere II "experiments", which were conducted in the early 1990s in Arizona using private
funding, enclosed a complex array of plants and animals together with humans in a sealed greenhouse
complex which included a large "ocean". Within a short time, this "experimental biosphere"
demonstrated how little we understand biosphere I (the biosphere of our planet): the project failed to
replicate the basic biogeochemical functions that support life on Earth. Without resorting to drastic
chemical interventions to inject oxygen and reduce toxic levels of carbon dioxide, it was impossible to
support human life in the complex. Moreover, many keystone species, such as pollinators died off
within a short time.
Many now see this as a good analogy for the current changes in atmospheric composition we are
causing by rapidly burning off the fossil carbon captured by plants over millions of years, and by
our conversion offorests to croplands. By releasing carbon stored by the biosphere over geologic
time back to the atmosphere at unprecedented rates, humans are causing rapid global warming, and
this warming is further altering global biogeochemical cycles and patterns of biodiversity across the
biosphere. Anthropogenic climate change together with land use change and other anthropogenic
alterations of the biosphere and other spheres have now reached such a high level that some earth
scientist are now calling for the recognition that we have now entered a new, human-dominated,
geologic era: the anthropocene.
Clearly, we are in need of greater understanding of how to better manage our one and only biosphere
for the long-term benefit of ourselves and all other organisms.
BIOSPHERE 2 FACTS
Biosphere 2 is an unprecedented, on-going ecological experiment. It is a tightly sealed glass
and steel structure on 3.15 acres near Oracle, Arizona in which scientists have created
seven complete ecosystems or biomes that mirror those of Earth. The systems include an
ocean, a desert, a savannah, a rainforest, a marsh, an area of intensive agriculture and a
human habitat.The project is designed to last for 100 years, providing valuable data for
research and education to help scientists better understand how our world works. On
September 26, 1991, eight researchers, known as biospherians, sealed the airlock on this
massive enclosed ecological system and Biosphere 2 was born. Following their 24-month
adventure, these men and women will emerge from their mini-world on September 26, 1993.
The experiment will continue with a new team of biospherians after a several month
transition period.
Project:
Biosphere 2 is a new type of laboratory which combines state-of-the-art architecture and
mechanical and computer monitoring systems with a wide range of living ecosystems. It is
an experimental project where everything that happens both expected and unexpected
provides valuable insights into our complex and evolving world.
While the biospherians further the research of more than 60 projects, 42 Ph. D.-level
scientists are formally analyzing the information gathered inside Biosphere 2, as they study
such topics as carbon dioxide and oxygen cycles, soil composition, coral reef health and
vitality, agricultural pest management, waste and water recycling and more. Every two
weeks, the biospherians send the samples they have collected through the airlock to
scientific consultants and analytic laboratories for study.
Biospherians:
The four men and four women between the ages of 29 and 69 who live inside Biosphere 2
hail from the United States, England and Belgium. Their diverse backgrounds range from
botany, agriculture and marine ecology to physiology, engineering and communications.
The crew is structured as an expedition, with co-captains serving as crew leader. Each
biospherian is assigned specific responsibilities inside the biosphere, such as:
o

Managing and conducting research withing separte biomes.
o

Coordinating the biospheres technical system.
o

Planting and harvesting crops.
o

Preparing daily meals.
Structure:
Covering 3.15 acres, Biosphere 2 is the largest closed ecological system in the world.
Located near Oracle, Arizona, the glass and spaceframe structure measures seven million
cubic feet in volume and stretches up to 85 feet at its highest point. Its steel struts are
covered with a finish that in
sures against corrosion from inside or outside the biosphere. All air, water and nutrient
cycles are completely closed and recycled within this system.
The monitoring of climate, air, soils and water within Biosphere 2 is unprecedented. Over
1,000 sensors distributed throughout the Biosphere send information to the sophisticated
monitoring and control system located on-site at Mission Control. This elaborate computer
network provides a continuous display of environmental variables and the status of
engineering controls while constantly updating the permanent data base.
Seven Ecological Zones or Biomes:
The ecological systems of Biosphere 2 include agriculture, a human habitat, an ocean, a
tropical rainforest, a savannah, a marsh and a desert. Each different biome was built from
scratch with carefully selected soils, water and plant and animal life, collected from all offer
the world. Biosphere 2 sustains high biodiversity with approximately 3,800 living species
within its glass walls