Social and Political Education

“It is disgraceful to live at the cost of one’s self respect. Self respect is the most vital factor in life. Without it, man is a cipher. To live worthily with self respect, one has to overcome difficulties. It is out of hard and ceaseless struggle alone that one derives strength, confidence and recognition” –  Dr.B.R.Ambedkar.

The Right to Dignified Life is one of the vital human rights of human beings, which is the most often violated right for the depressed people. They have become ‘depressed classes due to the denial of this right. Dr.Ambedkar experienced the humiliation of denial of equal treatment from the beginning of his life.  Ambedkar had a bitter taste of discriminatory treatment due his caste at an early age. He and his brother had to carry gunny bags to sit on inside the classroom because they were not allowed to sit on classroom chairs. They were denied drinking water facilities, and excluded from games and mixing with other children. Even teachers would not check their notebooks for fear of “pollution.” Thus his early life sowed the seeds of discontentment about the Hindu social system in the life of Ambedkar.

Dr.Ambedkar’s Movement of Human Rights

During the last decade of the 19th century, many Indian leaders born among the lower castes like Narayan Guru (1854-1928), Jotiba Phule (1827-1890), and Ramaswamy Naicker 1879-1973) launched massive struggles for the dignity of Dalits throughout India. Ambedkar was the most towering figure among these Dalit leaders.

In 1917 he joined the Baroda State Service after returning from his studies in the USA and the United Kingdom, as part of the terms of his scholarship agreement. He worked in the city of Baroda, the place of the ruling family of Gaikwad, which financed his studies abroad. He worked as secretary in the defence office of the Maharaja of Baroda State.

However, despite his foreign education, he had to endure insults while at work due to his low caste origin. He was a victim of the cruel dalit discrimination. He suffered the ignominy of having document files hurled by peons at his face.

He suffered the humiliating experience of not being served drinking water during official functions. At the officer’s club, he had to sit in a corner and keep his distance from the other members belonging to higher castes. He also had difficulties in finding a rented house, as he was not allotted government bungalow. He stayed in an inn owned by Parsis (members of Zoroastrian religion). One morning, as he was getting ready to go to work, a dozen Parsis, all wielding sticks, rushed up to his room screaming that he had polluted the inn and insisted on his immediate departure. He begged them to let him stay for a week longer since he hoped to get his government bungalow by then. But they were obdurate. If they found him at the inn that evening, they said God help him. After spending much of the day in a public garden, Ambedkar, in utter frustration and disgust, left for Bombay by the 9 pm train.

These scorching incidents goaded Ambedkar to work for the protection of dalit rights and upliftment of the status of the Dalits. In 1924, he started legal practice in Bombay and founded the Bahishkrit Hitkarni Sabha (Depressed Class Institute) to uplift the Dalits. Henceforth, he started his movement and took the cause of the Dalits. He roused the dalit consciousness to fight for the eradication of dalit discrimination; to claim equality of treatment, status and opportunity; to equally enjoy all rights  civil, political, social and economic  and respect for the dignity of persons. He was considered a crusader for the human rights of the Dalits in India.

Dr.Ambedkar and Religion

“Religion must be mainly a matter of principles only. It cannot be a matter of rules. The moment it degenerates into rules, it ceases to be a religion, as it kills responsibility which is an essence of the true religious act”                                                       -  Dr.B.R.Ambedkar.

The Hindu religious belief that “All human beings are not born equal” creates caste-based discrimination against the Dalits that leads to various forms of violence against them including public humiliation, torture, rape, beating and killing. Reacting to the values of Hinduism, Rabindranath Tagore wrote,

We do not value Hinduism, we value human dignity… We want equal rights in the society. We will achieve them as far as possible while remaining within the Hindu fold or if necessary by kicking away this worthless Hindu identity.

Ambedkar was a great supporter of women’s liberation. He blamed the Varna system, which has not only subjugated Dalits but also women of all castes. He questioned Manu Smriti (Laws of Manu), the law book (Dharam-Shastra) of Brahminic Hinduism and attributed to Manu, the legendary first man and lawgiver. Manu Smriti prescribed the Dharma of each Hindu, stating the obligations attached to his or her social class and stage of life. It was hostile to the interest of lower caste people and women. It prohibited re-marriage of widows. He felt that Manu Smriti was solely responsible for the downfall of Hindu women. He encouraged the Dalits to embrace Buddhism to liberate their own selves from Hindu subjugation. Hence he fought for the right to choose ones’ faith. After embracing Buddhism, Ambedkar said, “unfortunately for me I was born a Hindu Untouchable… I solemnly assure you I will not die as a Hindu.” He practiced what he advocated and became a Buddhist in 1956.

I like the religion that teaches liberty, equality  and fraternity” –      Dr.B.R.Ambedkar.

He also wrote about the French revolution ideas of fraternity, liberty and equality. He thought that the French and Russian revolutions failed to realize all three ideas. He believed that they could not all be realized except through the way of the Buddha.

“A people and their religion must be judged by social standards based on social ethics. No other standard would have any meaning if religion is held to be necessary good for the well being of the people” – Dr.Ambedkar

Means and End for Struggle

He adopted various means to safeguard dalit rights. Ambedkar launched a movement against dalit discrimination by creating public opinion through his writings in several periodicals such as Mook Nayak, Vahishkrit Bharat, and Equality Janta, which he started for the protection of dalit rights.

He also launched numerous movements. One of the memorable struggles of the Dalits was the Vaikkom Satyagraha in Travancore in Maharashtra, which asserted the right of the Dalits to worship in Hindu temples without hindrance. Another very significant movement was Mahad March to assert the rights of Dalits to take water from public watering places. Ambedkar organized the Dalit rally to assert their legal right to take water from the Chowdar tank. The Chowdar tank of Mahad was made a public tank in 1869. In 1923, the Bombay Legislative Council passed a resolution to the effect that the Dalits be allowed to use all public watering places. The Mahad Municipality passed a resolution on 5 January 1927 to the effect that the Municipality had no objection to allowing the Dalits to use the tank. But the higher castes were hesitant in allowing the Dalits to use the tank. Soon after this resolution was passed a conference of the Dalits of the Colaba district was held for two days. Ambedkar also convened a conference on 18-20 March 1927 on this issue. On 20 March 1927, the conference exhorted the Dalits to go to the Chowdar Tank and exercise their right to take water from it. The Hindus who had exhorted them to be bold instantly realized that this was a bombshell and immediately ran away. But the electrified Dalits led by Ambedkar marched in a procession through the main streets and for the first time drank the water from Chowdar tank.

Another temple entry movement took place at the Kalaram temple at Nasik in Maharashtra State. On 13 October 1935, at a conference convened on the issue, Ambedkar recounted the experience of the depressed classes and the immense sacrifices made by them to secure minimum human rights under the aegis of Hinduism.

Ambedkar fought for the rights of workers and peasants. In the late 1920s and especially in the 1930s when he had formed his Independent Labour Party, he took up the cause of tenants (from both the dalit Mahars and the caste Hindu Kunbis) in the Konkan region of Maharashtra. With the support of radicals then in the Congress Socialist Party, the Independent Labour Party organized a huge march of 20,000 peasants to Mumbai in 1938, the largest pre-independence peasant mobilization in the region. In the same year, Ambedkar joined with the Communists to organize a strike of Mumbai textile workers in protest against a bill about to be introduced by the British Government to curve labor strikes. Ambedkar took the lead in condemning the bill in the assembly and argued that the right to strike was simply another name for the right to freedom of assembly.

British Raj and Protection for Dalits

The demand for safeguards and protection of Scheduled Castes (earlier called Depressed Class) has a long history dating to Montague-Chelmsford Reform of 1919 during the British Raj period. Ambedkar had been closely involved in the struggle to give Scheduled Caste people solid statutory safeguard. He was a delegate at the Round Table Conference in London, where he asked for separate electorate for the Dalits. It is not a surprise that subsequently Ambedkar saw to it that the welfare of the Scheduled Caste people were guaranteed in the 1949 Constitution of India in the form of reservation in legislative, employment and educational fields.

Ambedkar was a great champion of the dalit cause because he succeeded in turning the depressed class movement into a revolutionary movement throughout India. Today India has witnessed the oppressed classes walking on the streets of cities and villages with confidence and poise; of course many despicable acts of discrimination and violence against the dalits still occur. Yet the juggernaut of equality is rolling on remorselessly and forcefully.

Dr.Ambedkar’s Legal Contribution

Though he made an outstanding contribution in framing the Constitution of India, his efforts in enacting the Article 32 in the Constitution which guarantees a citizen the fundamental right to move the Supreme Court directly for enforcement of his or her fundamental rights was a noteworthy one. The rationale was to secure speedy and inexpensive justice. Dr Ambedkar regarded this provision as ‘‘the very soul of the Constitution and the very heart of it”. And certainly a very significant protection he has contributed.

His contribution in the Second Round Table Conference and its Federal Structure Committee which was connected with the drafting of the new Constitution of India was highly appreciable. He was selected to the Federal Structure Committee not by the Indian National Congress but  by the Britishers after understanding his patriotic mind and fearless advocacy for common man and democracy.

Dr.Ambedkar and Gandhi

To Gandhi religion was politics whereas to Babasaheb true religion was the foundation of society and was essential to life and progress of society. Gandhi admired Babasaheb’s learning, respected the great powers of his brain and mind, and yet showed little sympathy with his policy. On the other hand, Dr.Ambedkar acknowledged the great powers of Gandhi and his humanitarian services but exposes his stand on untouchables.  Gandhi said that he was the natural guardian of the Untouchables whereas Dr.Ambedkar said he was the natural leader of the Depressed Class. Mahatma’s leadership of the Depressed Class was sentimental and assumed. The leadership of Babasaheb was natural, actual and practical. The young man challenged the imperial authority of the boss of Indian Politics, and the boss of Indian politics tried to isolate and stifle him.

Dr.Ambedkar had a war of words with Gandhi regarding the protection of the rights of the depressed community. Dr. Ambedkar personally felt that Gandhi and Congress were doing only lip service the dalits. They don’t have real intention to uplift these depressed people. Thus he exposed Gandhi’s sincerity in emancipating the depressed class people from the age ole social clutches, on many occasions.

In the second session of Round Table Conference held at London Ambedkar fought for the separate representation for the Depressed People. Gandhi resisted this move of special representation. Gandhi was not prepared to give political recognition to any community other than the Muslim and the Sikhs. Because Gandhi felt that these demands will dilute the goal and will weaken the Congress. Ambedkar accused that the Congress cares more for strength than for principles. Dr.Ambedkar, in his utter disappointment and fear said that the Depressed Classes were not anxious about the transfer of power under the present circumstances, but if the Government wanted to transfer power, it should be accompanied by such conditions and by such provisions that the power should not find itself into the hands of clique, into the hands of the Oligarchy, or into the hands of a group of people whether Mohammedans or Hindus: the solution should be such that the power should be shared by all communities in their respective proportions. Because Ambedkar felt that if the power is not  shared by all communities proportionately, the present situation will remain the same. He believed that only in free India the condition of the Depressed Class would improve. But he feared that the reins of Government would fall into the hands of the majority which was hostile and inimical to the interests and welfare of the Depressed Classes. At present, the majority have no power, if they assume power the discrimination will be more and systematic with the backing of political power, and then the condition of Depressed Class would become worsen instead. He asked that what good they could expect from their oppressors if they were to be invested again with full political power. Dr. Ambedkar had been receiving thousands of telegrams supporting his stand throughout the proceedings of the Conference from all corners of India. His stand and speeches at the Conference identified him as the sole emancipator for Depressed Classes.

Describing the fight between Gandhi and Ambedkar Dr.Glorney Bolten observes: “Day after day Dr. Ambedkar came into greater prominence. He spoke for the Untouchables and every speech on the welfare of India – whether from a conservative or a socialist platform – would contain a reference to the tragic plight of the Untouchables. It was a sentimental rather than a practical concern…”

Dr.Ambedkar’s Social and Political Views

“So long as you do not achieve social liberty, whatever freedom is provided by the law is of no avail to you” – Dr.Ambedkar.

The core of Dr Ambedkar’s political thinking is contained in two of his statements: (1) rights are protected not by law but by the social and moral conscience of society; and (2) a democratic form of government presupposes a democratic form of society. Social conscience is the only safeguard of all rights, fundamental or non—fundamental. The prevalent view, that once rights are enacted in a law they are safeguarded, is unwarranted. The formal framework of democracy is of no value. Democracy is essentially a form of society, a mode of associated living. The roots of democracy are to be searched in the social relationship, in the terms of associated life between the people who form a society.

Dr Ambedkar’s expertise as a constitutional expert went a long way in enshrining the concepts of political democracy in the Indian Constitution. To him, political democracy cannot last unless there lies at the base of it social democracy. Social democracy is a way of life which recognises liberty, equality and fraternity as the principles of life.  Ambedkar knew that mere adoption of a democratic system of government in the Constitution would not be sufficient. Equality in society, equality before law and administration, constitutional morality, lack of tyranny of the majority and developing public conscience are conditions for the success of democracy in India. The foremost condition for democracy, in Ambedkar’s opinion, is equality in society as equality is the foundation stone where the notions of liberty and fraternity develop. He remarked that equality is the original notion and respect for human personality is a reflection of it. If equality is denied, everything else may be taken to be denied.

Hero worship is endemic in our country and the personality cult flourishes. In the process, the tendency is to entrust heroes and heroines with vast powers and uncritically accept their authority without insisting on accountability. Dr Ambedkar was aware of these lurking dangers. In the Constituent Assembly, he emphasised John Stuart Mill’s caution, namely, not ‘‘to lay liberties at the feet of even a great man, or to trust him with powers which enable him to subvert their institutions”. Babasaheb was aware that hero worship in our country plays a part in politics unequalled in magnitude to the part it plays in any other country. He warned: ‘‘Bhakti in religion may be a road to the salvation of the soul. But in politics, Bhakti or hero-worship is a sure road to degradation and to eventual dictatorship.” We did not heed this prophetic warning and had to suffer the spurious June 1975 Emergency. The slogan ‘‘India is Indira and Indira is India” was repeatedly chanted. This tendency in national politics reflected in state politics with more vigour. N.T.Rama Rao in Andhra Pradesh, MGR in Tamilnadu are portrayed as semi Gods by their supporters and followers. Kanshi Ram of Uttar Pradesh, Bal Thackeray of Maharashtra are also portrayed like this. These leaders are above criticism even during their regime and after their demise. People comfortably forget that these leaders are also human beings; they also have strength and weaknesses. They repose unquestionable faith on them.

Dr Ambedkar also recognised the fact that the lofty ideals expressed in the Constitution would remain as they were, given the nature of contradictions inherent in society. Absence of equality on the social and economic plane is a cause of contradictions. This has resulted in a society based on the principle of graded inequality on the social plane which means elevation for some and degradation for others. On the economic plane there are some in society who have immense wealth as against many who live in abject poverty. To deny equality in social and economic life would be putting political democracy in peril. If the contradictions are not removed, those who suffer from inequality will blow up the structure of political democracy which Constituent Assembly has laboriously built up.

The observations made by Dr.Ambedkar on November, 25, 1949 are prophetic and relevant considering the present political situation in our country. However the good a Constitution may be, it is sure to turn out bad because those who are called to work it happen to be a bad lot. However bad a Constitution may be, it may turnout to be good if those who are called to work it, happen to be a good lot. The working of the Constitution does not depend wholly upon the nature of the Constitution. The Constitution can provide only the organs of state such as legislature, the executive and the judiciary. The factors on which the workings of these organs of state depend are the people and the political parties they will set up as their instruments to carry out their wishes and policies. It is, therefore, futile to pass any judgment upon the Constitution without reference to the part which the people and their parties are likely to play.

Conclusion

The ordeals Ambedkar experienced at his very early age due to his lower status community were the major influences on him in shaping his career and dedicating his entire life for the upliftment of the Depressed People. Being one among the members of the Depressed Class people, and having personal experiences of discrimination, he understands the pain and impact of ‘the denial of certain basic human rights’ to the entire community in the name of social order. He has used his knowledge and articulation skills to get a legal and social protection to the Depressed Class people. The legal protections in our Constitution now is the result of dedicated and untiring  efforts of Dr.Ambedkar. Both he and Mahatma Gandhi had differed much in bringing up the Depressed People. Ambedkar accused Gandhi and Congress Party that they are doing only lip service to the cause. For Gandhi the cause of political independence is primary all other causes are secondary, he is ready to sacrifice even his life for this stand and cause. But for Ambedkar political freedom as well as (along with) social freedom is more important. This difference in stand resulted in war of words and arguments between Gandhi and Ambedkar even in Round Table Conferences also. Finally, the Conference supported the demands put forth by Ambedkar and declared that no constitution would be acceptable to the Depressed Classes which did not include in it the system of separate electorates for the Depressed Class.

He felt that Hindu religion has been taken over by the Upper Class people. Their centuries old domination and discrimination polluted their minds and acts. No dignified life is possible for the people who live in the lower strata of the social order. Hence he advocated the right of choosing one’s religion where one feels that dignified life is possible and human values are respected. He fought for the ‘right to choose one’s faith’ Later, when Constitution of India came in to force, this has become one of the fundamental rights – Right to Freedom of Religion. This is one among the several significant contributions he made in the Constitution of India. He appreciated Budhism, a religion where he feels there is no discrimination or violation of rights in the name of social status or gender.  He embraced Budhism and encouraged other Depressed Class people also to do so.

Though Dr.Ambedkar was a legal and constitutional expert, he believes that rights are protected not by law but by the social and moral conscience of society. He believes in social democracy instead of political democracy.

As a constitutional expert he believes that, the lofty ideals expressed in the Constitution would remain as they were, given the nature of contradictions inherent in society. Absence of equality on the social and economic plane is a cause of contradictions.

The leaders of the caste Hindus were fighting for their political independence, but it was the mighty task of Ambedkar to bring the Untouchables to the level of human beings. There had been no representative like Ambedkar, who would have cared to bring the untouchables in the political picture of India. Those who were fighting for political independence were equipped with resources of wealth, position and strength to fight for their advancement. But Ambedkar was fighting for the rights of those people whose minds, views, hearts, emotions and aspirations were trampled upon in this land for ages past. His was a nobler goal, a nobler task, a mightier endeavour, more momentous than the task of winning political independence. In his success lay the success, strength and safety of Indian Democracy and the Indian Nation as a whole.

Thus, Ambedkar’s efforts were directed to the lasting good of Hindu society as a whole and especially of the Depressed Classes.

References

Writings and Speeches, Babasaheb Ambedkar (BA WS), 1989, Vol. I, Maharashtra Government Publication. Mumbai.
Writings and Speeches, Babasaheb Ambedkar (BA WS), 1982, Vols. I, II, III. Mahararashtra Government publication, Mumbai
Constituent Assembly Debates (CAD), Vol. VII, Government of India Publication. New Delhi.
Ambedkar and Social Justice, Vol. I to Vol. II. Published by the Director, Publication Division, Ministry of Information and Broadcasting, Government of India, New Delhi.
Yogendra Makwana, “Ambedkar-A Crusader,” (Publication Division, Government of India),New Delhi, 1992
Majunder A.K and Bhanwar Singh, editors, Ambedkar and Social Justice (Radha Publications, New Delhi 1997)
Keer, Dhananjay, Dr.Ambedkar: Life and Mission, Popular Prakashan Publications, Mumbai, 1981.