Bhimrao Ramji Ambedkar (1891-1956) | Political Science for CUET(PG) - CUET PG PDF Download

Bhimrao Ramji Ambedkar

Bhimrao Ramji Ambedkar was born on April 14, 1891, into the Mahar caste, one of the so-called ‘untouchable’ castes. This created numerous challenges for him in pursuing higher education. However, with the support of a scholarship from Sayajirao Gaekwad, the Maharaja of Baroda, he was able to study at Columbia University in the USA. He later continued his studies at the London School of Economics, where he earned a doctorate and qualified as a barrister. Upon returning to India, Ambedkar dedicated himself to uplifting the untouchable community. He quickly gained the trust of the untouchables, emerging as their foremost leader.

• Ambedkar founded several organizations to organize his followers.
• These organizations include the Bahishkrit Hitkarni Sabha.
• He also established the Independent Labour Party.
• Later, he founded the All India Scheduled Caste Federation.
• Ambedkar led several temple-entry Satyagrahas.
• He organized the untouchables to fight for their rights.
• He established educational institutions for the upliftment of the community.
• Ambedkar shared his ideas through newspapers like Mooknayak, Bahishkrit Bharat, and Janata.
• He participated in the Round Table Conference to advocate for the rights of untouchables.
• Ambedkar became the Chairman of the Constituent Assembly's Drafting Committee.
• He played a pivotal role in shaping the Indian Constitution.
• Additionally, he served as India's Law Minister until 1951.
• From 1935 onwards, Ambedkar began considering leaving Hinduism.
• In 1956, he converted to Buddhism, urging his followers to do the same.
• He believed that eliminating untouchability would not be possible within Hinduism.
• This belief prompted his embrace of Buddhism for spiritual upliftment.

Ambedkar's Views on British Rule in India

• Ambedkar recognized the flaws of colonial rule and believed that representative institutions introduced by the British were insufficient; full self-government was the only solution.
• He consistently criticized British rule for failing to improve the condition of untouchables, as they showed little interest in removing untouchability and were cautious about social reforms to avoid upsetting the upper castes.
• In the realm of education, Ambedkar felt the British government was insincere in providing educational opportunities for untouchables, with most benefits going to the upper castes. The interests of the upper and lower castes often conflicted.
• Ambedkar sought British mediation on behalf of the untouchables but was disappointed by their neglect.
• He was critical of British administration for being overly expensive and indifferent to public welfare.
• While he was unhappy with British rule, Ambedkar also feared that an abrupt British departure could lead to political dominance by the upper castes. He insisted on a political settlement that would clearly define the powers and safeguards for the untouchable community.
• Without such measures, he believed independence would hold no real meaning for the untouchables.
• Ambedkar ultimately supported the cause of self-government but emphasized that the untouchables must have a fair share of power in a free India; otherwise, independence would merely shift power to the upper castes.

Ambedkar on Democracy

Social and Economic Democracy

• Ambedkar viewed democracy as a means to bring about peaceful change.
• He believed that democracy is not limited to majority rule or government by elected representatives.
• This narrow understanding of democracy overlooks its potential for significant social and economic transformations.
• For Ambedkar, democracy was more than just a system of government.
• He stressed the importance of all-encompassing democracy.
• A government does not function in isolation; it interacts with society.
• Its effectiveness depends on its relationship with other aspects of society.
• While elections, political parties, and parliaments are formal institutions of democracy,
• they cannot function effectively in an undemocratic environment.
• Political democracy embodies the principle of 'one man, one vote', symbolizing political equality.
• However, where there is oppression and injustice, the essence of political democracy is lost.
• Therefore, a democratic government must extend from a democratic society.
• Ambedkar also considered the economic foundations of democracy.
• Though influenced by liberal thought, he recognized its limitations.
• He critically examined parliamentary democracy.
• He believed it was rooted in liberalism and tended to overlook economic inequality.
• Western-style parliamentary democracies focused mainly on liberty.
• Ambedkar argued that true democracy should encompass both liberty and equality.

State Socialism

Ambedkar encountered two primary forms of socialism:

• Marxist Socialism: Ambedkar studied Marxism, embracing some of its principles. He generally accepted the materialist view of history and the need for significant change to achieve equality. He also supported the idea of public ownership of property, though he did not fully align himself with Marxism.

• Democratic Socialism: Ambedkar was drawn to democratic socialism because of his firm belief in democracy. He maintained that socialism should operate within a democratic framework and that democracy and socialism could coexist. In 1947, Ambedkar introduced the idea of 'State Socialism.' Even before that, when he founded the Independent Labour Party in 1937, he embraced a socialist platform. The party's name indicated its focus on representing the depressed classes, advocating for state management of key industries and establishing a fair economic system. The party's objectives included ensuring a minimum standard of living for both agricultural and industrial workers.

In 1947, Ambedkar proposed that the Indian Constitution incorporate the principle of State Socialism. This concept involved the state implementing a socialist agenda by managing key sectors of the economy, such as industry and agriculture.

Two Major Aspects of Ambedkar’s State Socialism
Ambedkar’s vision of State Socialism had two key elements:

1. State Ownership of Key Industries: Major and basic industries would be state-owned, with no private ownership. This would accelerate industrialization and allow the benefits to be distributed among all sections of society.
2. State Control of Insurance and Agriculture: The state would oversee insurance and treat agriculture as a state-managed industry. Collective farming would be introduced, allowing farmers to retain a portion of the produce, while the state would collect a share through levies.

In a parliamentary system, no party remains in power indefinitely, and thus, the pursuit of these socialist objectives would continue through state initiatives.

Role of Government

• Ambedkar believed that the state had to be a key player in the field of industry, functioning as a neutral agency that represented the interests of the entire community. He placed great emphasis on the role of government, which he saw as a welfare agency responsible for ensuring rapid progress and the fair distribution of its benefits. This role was not limited to industry but extended to banking and insurance as well.

Ambedkar and the Drafting of the Indian Constitution

In 1947, Ambedkar was appointed Chairman of the Drafting Committee of India's Constituent Assembly. His most significant contributions to the Indian Constitution were in the areas of fundamental rights, a strong central government, and protections for minorities.

Social Change

• Ambedkar was relentless in his efforts to eradicate untouchability and improve the material conditions of untouchables. From 1924 until the end of his life, he led the untouchables’ movement. He firmly believed that India's progress was tied to the removal of untouchability, which, in his view, was linked to the abolition of the caste system. He argued that this could only be achieved by rejecting the religious beliefs that underpinned the caste system.

Social Reform

• Ambedkar saw social reform as encompassing both family and religious reform.
• Family reform included the abolition of practices such as child marriage, which was crucial for the upliftment of women.
• Reforms in marriage and divorce laws were meant to benefit women, who faced similar oppression as the untouchables.
• He was a fierce critic of the degradation of women in Indian society, believing that women deserved equal status with men and the right to education.
• He lamented that Hinduism had denied women the right to property.
• In his draft of the Hindu Code Bill, he ensured that women would receive a share of property.

Attack on Caste

Ambedkar’s primary struggle was against the caste system, which he believed had rendered Hindu society stagnant and unable to assimilate outsiders. He argued that caste created barriers to national unity and progress, and most importantly, it perpetuated injustice against the lower castes. The lower castes received nothing but contempt, leading to their moral degradation and demoralization. The untouchables, in particular, were subjected to constant injustice, denied access to education, dignified livelihoods, and human dignity.

Origins of Caste and Untouchability

The caste hierarchy and the practice of untouchability found justification in religious scriptures. Many Hindus believed that untouchables were originally from non-Aryan races and of lowly origin, lacking abilities. Ambedkar sought to challenge these misconceptions and foster self-respect among untouchables. To this end, he conducted extensive studies of Hindu scriptures and ancient Hindu society.

Political Awakening Among Untouchables

• Ambedkar’s writings and activism sparked a resurgence of the untouchable community, instilling a sense of political awareness among the oppressed.
• This led to the rise of Dalit power in Indian society.
• Ambedkar recognized that the untouchables were the most oppressed group and insisted that their progress was essential for India's development.
• He believed that in order to foster self-assertion among untouchables, they needed a distinct identity.
• Ambedkar’s critique of Hinduism, which questioned the authority of the Vedas and Shastras, played a crucial role in their mental liberation.
• He argued that Hinduism had devolved into a set of meaningless rules and had become synonymous with Chaturvarna and Brahminism, which he saw as a denial of justice.

Annihilation of Caste (1936)

On May 15, 1936, Ambedkar published Annihilation of Caste, a powerful critique of Hindu orthodoxy, religious leaders, and the caste system as a whole. The book also contained a sharp rebuke of Gandhi on the issue of caste. In a 1955 BBC interview, Ambedkar accused Gandhi of writing against the caste system in English-language newspapers while supporting it in Gujarati-language publications.