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A Truth Seeker Fighting for Equality - Dr. Gail Omvet

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This article is based on Dr. Gail Omvet who was American born Indian sociologist and human rights activist. What was her worked for society?


Dr. Gail Omvet who was American born Indian sociologist

The 1960s and 70s were important in many ways for the history of the world. Because on the one hand, the Cold War had made the Africa-Asia continent the center of global affairs, while on the other hand, youth, students and civil rights movements were emerging all over the world, rejecting the established order. At such a time, Dr. Gail Omvet, a glorious girl from India, comes to India for research and later became active in the Left movement in India, as well as in many social movements. If the individuals, thoughts and processes of this period are explained in the context of world history, many threads unfold.

By the time Dr. Gail Omvet came to India for research, during the Cold War, many young people from the First World (capitalist countries) were coming to join the Third World Revolutionary Movement. It was also dominated by left-leaning young people, mainly from Europe and America. At the same time, many from the United States were skeptical. The church was thought to be a CIA agent in the left movement. Because the cultural maneuvers of the Cold War were also taking shape during this period. Research, writing, literary discussion circles, newspaper writing were the battlegrounds of the Cultural Cold War.

The 'Committee for Cultural Freedom' was run according to the CIA's policy and many Marathi scholars were involved in it, as evidenced by a number of documents. As a result, Dr. Gail Omvet also has memories of what some initially viewed with suspicion. So it is very important to understand their personal life first.


Her Personal Life

Dr. Gayle was born in 1941 in Minneapolis, Minnesota. Their ancestors immigrated to America from Europe many years ago. Gail's grandfather, August Omvet, lived in To Harvar city. He was elected four times as a state representative (MLA) and twice as mayor from the local Democratic Farmer Labor Party. Dr. Gayle's parents were both activists of the same party.

The party is part of the Democratic Party in American national politics. Therefore, in the later period, Dr. Gayle also participated in the student movement, civil rights movement as well as anti-war movement. His family tradition was rooted in workers and laborers.

Like other young people of the time, Gail Omvet came to India as a research student to understand the Third World. At the time, she had received guidance from Dr. Eleanor Zeliet. While researching on 'Cultural Rebellion in the Colonial Society, Study of Non-Brahmin Movement in Maharashtra', she searched for many individuals, institutions, libraries, personal collections, archives in Maharashtra.

She made huge strides in many places like Vidarbha, Kolhapur, Mumbai, Pune, where important research could be done on the truth-seeking community after a long time. Until then, in the writing of the history of modern Maharashtra, the truth-seeking society and the non-Brahmin movement were being structured in a narrow and concise manner from an aristocratic point of view. Dr. Gayle's research radically changed the ideological landscape in Maharashtra. She was doing research on the one hand and was in touch with left movements and individuals in Maharashtra on the other. He was closely associated with the Red Flag Party in Maharashtra, neo-Marxist groups, Phule-Ambedkar Marxist group, Marx Phule-Ambedkarism, BamSafe, OBC and the women's liberation movement.

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Her Worked For Indian Movement

After completing her PhD research and marrying Dr. Bharat Patankar, she decided to settle in India. At the same time, his double life as a scholar and activist began in Indian educational institutions and social movements. In the field of educational institutions and research, Dr. Gayle played the role of ‘historian among sociologists’ and ‘sociologist among historians’. She has worked as a professor, researcher and consultant in universities, centers and global organizations abroad. While doing all this, she also created a wealth of books. Among the most important books are 'Cultural Rebellion in Colonial Society', 'Seeking Begampura', 'Ambedkar Towards Enlightenment India', 'Dalit Vision', 'Dalit and Democratic Revolution in India', 'Understanding Cast Buddha', 'Ambedkar and Beyond', ' We Will Smash This Prison ',' New Social Movement in India ',' Violence Against Women ',' Gender and Technology ',' Buddhism in India ',' Songs of Tukoba '.

In her writings, Dr. Gayle traced the Satyashodhak movement, the non-Brahmin movement, the Dalit movement, the peasant movement, the women's movement, the counter-government, the environment and the youth movement. She also theorized about Marx, Mahatma Phule, Dr. Babasaheb Ambedkar, Saint Tukaram, Saint Rohidas and Buddha. Economics and Political Weekly, Social Scientist, Journal of South Asian Studies, Journal of Modern Asian Studies, English as well as Tracking she wrote extensively in such Marathi ideological and academic journals.

As famous as Dr. Gayle was as a sociologist and scholar, she gained fame because of her social commitment and social movement. Dr. Gayle was closely associated with the Dhule-Nandurbar labor union, the Women's Liberation Union. Dr. Gayle was instrumental in the intellectual and ideological work of the Vitthal Rakhumai movement and in the struggle for the eradication of famine, equal water distribution, the women's liberation struggle movement under the leadership of the Labor Liberation Force. Dr. Gayle was also an active participant in Dr. Babasaheb Ambedkar Marathwada University renaming movement, Narmada-Sardar Sarovar movement.


Intellectual Writer

Omvet also participated in the Marathi literary movement as well as in cultural politics. After the death of Dr. Gayle, her colleague Dr. Kunda Prani published some correspondence between the two on social media. It shows that Dr. Gayle was always taking a third world canos while traveling in the villages of Maharashtra for both study and movement.

Dr. Gail discusses what the revolutionary movements are doing in the Philippines, Nicaragua, what is the role of the Left parties in Europe and the neo-Marxist movements, so that the activists in Maharashtra can understand. During this time she also translated a large number of English articles. Dalit, Adivasi and Grameen Sahitya Sabha have been with the Vidrohi Sahitya movement since its inception.

She was associated with various social, literary and political movements. She was also participating in agitations and rallies. That is why she considered theory as well as practice very important. Dr. Gayle’s theoretical framework shaped her dealings and enriched her theoretical meeting.

While studying the tensions and transitions of different social movements, Dr. Gayle also underwent ideological transitions and theoretical developments. She was a Marxist while studying 'Cultural Rebellion in Colonial Society', Next neo-Marxist flowers, Ambedkar and became Buddhists. Because in her book 'Buddhism in India', she took the position that only Ambedkar Buddhism can guide the ideology of the new age. That is why Dr. Bharat Patankar calls him Dr. Babasaheb Ambedkar's 'intellectual poet'. Even so, she never completely rejected Marx.

Dr. Gayle was a representative of a generation driven by the goal of liberation from exploitation. For that she came to India. They roamed the settlements of Maharashtra. She went to rural Maharashtra without seeing anything. Ideological discussions with many. Dalits, tribals, women, farmers, they became the bridge of the environmental movement and continued to search for dreams until they finally became demented. Dr. Gail Omvet will always miss the ideological creation and knowledge of Maharashtra.

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