“I do not want that our loyalty as Indians should be to any particular community. I want all people to be Indian first, Indian last, and nothing else”[i]
A man who Struggled, fought and established the document which now and shall govern the world largest democracy with largest population. His thoughts are not just limited to demonstrate a document that laid down certain principles, rules, laws and procedures, but to strongly convey that Rights are not just the words or phrases to be contain in a piece of paper in lieu of they are Jus natural[ii]. They are as much part of our life as a Constitution for a democratic country.
He wanted a society on the basis of humanity not on the basis of caste, religion, and Politics. A society where humans have humanity, dignity, freedom, justice and most importantly equality. These thoughts are clearly laid down in his own book 'Annihilation of caste-1936[iii]'— “Democracy is not just merely a form of government… it is essentially an attitude and reverence towards fellowmen.”
His core thoughts are clearly expressed in our constitution through Article 14- (equality before law), Article 15-(Prohibition of discrimination based on caste, sex, religion, race and place of birth), and called Article 32- (Right to constitutional remedies), as 'Heart and soul' of the Indian constitution, which grant the citizens the right to move to Supreme Court for enforcement of their fundamental rights.
Babasaheb's core ideology:
Babasaheb's thoughts are nothing less than a Revolution - A revolution in thought, society and in the way of thinking that led to the belief that Dalits are too human and they have too their rights and voices.
The Rights and voices of equal treatment, opportunities and worship that was once gone
pressed, unheard and unnoticed, are now to a great extent Surface, heard and noticed due to the efforts and struggles of our Babasaheb. He leaded movements like Mahad Satyagraha[iv] and kalaram temple Satyagraha[v], that aimed to revolutionized the mindset of the people and protect the rights and interests of the depressed classes. However, these rights are still somehow not thoroughly recognized but certain amendments and policies are examining to ensure equality.
Some significant amendments related to ensure reservations for scheduled castes and scheduled tribes are- 1st amendment (1951)-(representation for scheduled caste and scheduled tribes), 15(4) Amendment (1950)-(Special provisions for the advancement of scheduled castes and scheduled tribes), 93rd Amendment (2006)- (Special provision for socially and educationally backward classes including Scheduled castes and scheduled tribes), And addressing issue of atrocities against Scheduled castes and scheduled tribes through — Prevention of atrocities act, 1989- aimed to prevent atrocities against them and provide for a special courts.
Babasaheb's vision on education:
“Education is what makes a man fearless, teaches him the lesson of unity, makes him aware of his rights and inspires him to struggle for his rights”
Dr. B.R. Ambedkar always emphasized the importance of education. He strongly believed that an educated person is that wheel of our society which when revolves brings social changes and individual empowerment in society with their fresh thoughts and ideologies. An illiterate person can be easily persuaded leading to their discrimination of rights. Dr. B.R. Ambedkar believed that the progress of any society would easily be traced by their history of education. His slogans was — “Educate, Agitate, and organize.” It was his firm belief that he laid the foundation of Bahishkrit Hitakarini Sabha[vi], 1924, to promote education among the depressed classes by opening hostel, libraries and social centres. The 93rd amendment, 103rd amendment, 105th amendment, Article 15(4) and 16(4) of the Indian Constitution, Article 21(A) of the Indian constitution, Article 46 of the Indian constitution, National commission for scheduled castes and scheduled tribes, National education policy (NEP) 2020. These are the vision of dr. B.R. Ambedkar that can be seen till date.
Babasaheb's role in Simon commission:
“The untouchable are not a minority but a separated majority, and their problems are not communal but fundamentally social”[vii]
In 1925, Dr. B.R. Ambedkar appointed by Bombay legislative council in the proceedings of the Simon commission and decided to co-operate with the British government. The commission was appointed to investigate the working of the Government of India act, 1919, and re-examine proposals for further constitutional reforms. The commission was comprised of seven exclusive British member and was boycotted by the Indian national congress and muslim league, due to no-Indian-participants in the commission. On February 3, 1928, when Sir John Simon came to India for investigating the working of constitutional reforms, he was greeted with black flags curses with the slogan- 'Simon Go back'. After which Lord Birkenhead, the then secretary for state of india, challenged the Indian leaders to draft their own constitution, which led to the foundation for Nehru report based on the committee headed by Motilal Nehru. The committee included the provision for joint-electorate, focusing on unified nation. However, Dr.
B.R. Ambedkar was of the opinion that the joint electorate would not adequately represent and protect the rights and welfare of the depressed classes. Dr. B.R. Ambedkar then extended his support to the Simon commission for separate electorate for depressed classes, seeing it as an opportunity to advocate and secure the rights and interests of the depressed classes. He stated
— “We must have a government in which men in authority will owe their position to their own merits and not to the accident of their birth”. Babasaheb submitted two memorandum to the commission. One on the behalf of the Bahishkriti Hitakarini Sabha, focusing on the safeguard and protection of educational rights of the depressed classes. The second memorandum, highlighted the social and political aspects of the depressed classes and demanded separate- electorate for them, to ensure their adequate representation and participation to prevent them from being marginalized in the context of politics. It was his faith and role in Simon commission, that led communal award in August 16, 1932, granted- A separate-electorates to depressed classes, including Muslims, Indian Christians and Sikhs.
Political and economic Independence:
“I tell you I shall not deter from my pious duty, and betray the just and legitimate interests of
my people, even if you hang me from the nearest lamp-post in the street”[viii]
On the morning of 22 September, 1932, Dr. B.R. Ambedkar travelled to Pune and met Mahatma Gandhi and said — “I want political power for my community. That is indispensable for our survival.” These words by Dr. B.R. Ambedkar were said when signing the Poona pact on 24th September, 1932, at 5 p.m, played a crucial role in providing reservation for depressed class in the legislature of the British government. Mahatma Gandhi was of the opinion that a separate electorate for depressed class would significantly undermine the national unity. Mahatma Gandhi was then undertaking a fast unto death against the communal award which granted separate electorates for depressed classes. Whereas Dr. B.R. Ambedkar was aware of the atmosphere in our society related to the depressed class and knew that they would be deprived of their political rights if no safeguards were reserved for them. An agreement was entered between Ambedkar and Gandhi known to be Poona-Pact, which ended the separate-electorates and established joint-electorates with reserved seats for depressed classes.
Babasaheb was of the opinion of separate electorate granted by communal award, viewed it as a critical tool for depressed classes political representation and participation. Babasaheb himself argued that the award had given depressed classes a double vote- One vote for the separate electorates and another for general electorates.
He also laid the foundation stone of Several organizations including, the depressed classes association, 1930, Independent Labour Party, 1930, and the scheduled castes federation, 1942, advocating the political and social rights of the depressed classes. It was his initiatives that these rights are now constitutionally reserved under Article 332- (ensures reservation of seats for scheduled castes and scheduled tribes in the legislative assemblies of the states), Article 243D- (provides for reservation of seats for scheduled tribes and scheduled castes in every panchayats), Article 330- (provides reservation for Scheduled castes and scheduled tribes, specifically in the Lok Sabha).
Babasaheb's core perspective on women upliftment :
“I measure the progress of any community by a degree of progress which women have achieved.”[ix]
From being the leader of the Dalits, head of the drafting committee, and the father of the Indian constitution, Dr. B.R. Ambedkar Played a crucial role in shaping the real India. A India of democracy, justice, freedom, humanity and equality. Where daughters could have equal opportunities, dignity, justice and access to resources, as those of the sons of our society. In his Caste in India, 1917[x], Dr. B. R. Ambedkar had stressed the conditions of women and how they were immensely affected by its rigid structure. He argued that the caste system, with its emphasis on endogamy (marriage within the caste), directly impacted the women through evil practices like Sati Pratha (burning of women), restrictions on widow remarriage, Restricted access to education, child marriage and devadasi system (Dedicating young girls to temples, often leading to their sexual exploitation). Ambedkar regarded women a crucial aspect of the society, believed that women empowerment was essential for any meaningful social revolution.
He strongly criticized the Brahmin's belief that women were naturally inferior and should be
excluded from any highest position in the social hierarchy. Ambedkar had a faith that the daughters of the country had the potential to drive the society to its fullest possible progress. He advocated for women education and said- “We shall see better days soon and our progress will be greatly accelerated if male education is persuaded side by side with female education.”[xi]
He led the Hindu code bill movement, 1950, (To ensure gender equality in Hindu personal laws, prohibited polygamy for Hindu husbands, granted equal rights to women in property from their parents and husbands). Four acts, from the bill were passed, The Hindu marriage act, 1955, The Hindu succession act, 1956, The Hindu adoptions and maintenance act, 1956, The Hindu minority and guardianship act, 1956, were all passed to protect and promote the rights of the women. He said —“I will burn the manusmriti[xii] because it's a symbol of injustice to women.” Babasaheb leaded the Mahad satyagraha (Public water), invited Dalit women to participate, Used the burning slogans- “Educate, Agitate and organise.” To emphasized the importance of education for Dalit women, who had been denied of education for centuries. Through his journals Bahishkriti Bharat and Mooknayak, Ambedkar briefed the women's discrimination. All depressed classes women's conference, 1930, Where Babasaheb raised awareness about the inequality and injustice faced by the women of marginalized community. Babasaheb then moved The Mines Maternity benefit act, 1941, aimed to administered the employment of women in mines during childbirth and provide them with maternity benefits. His crucial role for advocating women's rights are now constitutionally safeguard under Article-14 (equality before law), Article-15 (Prohibition of discrimination based on caste, gender, religion, race, and place of birth), Article-16 (ensures equal opportunities for women In employment), Article-21 (Entitles every citizen, including women, the right to life and personal liberties), Article 39(a) (Secures adequate means livelihood for women), Article 39(d) (Equal pay for equal work for women), Article-42 (Directs the state to provide the just and humane condition of work and maternity relief), and Article-51A(e) (Renounces practices derogatory to the dignity of women). Legislative measures included- The immoral traffic (Prevention) Act, 1956, The dowry prohibition act, 1961, The indecent Representation of women (Prohibition) Act, 1986, The prohibition of child marriage act, 2006, and the sexual harassment of women at workplace (Prevention, Prohibition and Redressal) Act, 2013. The belief of Babasaheb can be determined by the said words — “Let every girl who marries stand by her husband, claim to be her husband's friend and equal, and refuse to be his slave.”[xiii]
Babasaheb's ideas, thoughts, beliefs and faith in real India, demonstrated that a country starts developing from that point where nation regardless of their caste, gender, race, and religion, lives equally, freely, and with humanity. India was never about religion, is never about politics and shall never about dictatorship. He said — “If I find the constitution being misused, I shall be the first to burn it.” Babasaheb's core ideology of equality is exclusively about Rights, Freedoms and justice. The voices and grievances of depressed classes need to be addressed and they shall be given a respectful position in our society, not on the basis of religion and caste but on the merits. Babasaheb believed in the constitutional way to enforce the rights of the depressed classes. Therefore, Fundamental rights are created and reserved under Article-12-35 of our constitution. Babasaheb's long-lasting legacy shall be remembered by the way The Constitution, is created and preserved the rights of his daughters and sons.
References
[i] Source: Babasaheb said this in the Bombay legislative assembly, during the late 1930s.
[ii] Principle of derived from nature or reason rather than from human legislation.
[iii] Laid the foundation of the anti-caste.
[iv] Dr. B.R. Ambedkar: Writing and speeches, Volume 17, Part 1.
[v] Dr. B.R. Ambedkar: Writing and speeches, Volume 17, Part.1
[vi] An organization formed by Dr. B.R. Ambedkar on 20th July, 1924, aiming to promote and improve the education and culture of the depressed classes.
[vii] Babasaheb briefed the discrimination and injustice faced by depressed classes at Simon commission meeting held in Bombay, 29 may, 1928.
[viii] Dr. B.R. Ambedkar made that declaration for safeguarding the Political rights and interests of the depressed classes during the intense negotiations over Poona Pact signed in 24th September 1932, between Ambedkar and Gandhi.
[ix]Source: Dr B.R. Ambedkar speech at depressed classes conference held in Nagpur on 18th July, 1920.
[x] A book written by Dr. B.R. Ambedkar in 1917, analyzing the caste system, focusing on its rigid structures, discrimination of women right, and impact on the Indian society.
[xi] Source: Babasaheb Ambedkar speech at the first all-India depressed classes women's conference held at Nagpur on 20th July, 1942.
[xii] An ancient Hindu text, written in Sanskrit, considered to be one the earliest works of dharmasastra.
[xiii] Source: Dr. B.R. Ambedkar delivered this statement in his famous speech titled “The Hindu code bill” in Parliament on 11 February, 1951.
The author is a first-year student and views are personal.