Dr. Babasaheb Ambedkar - A Social Reformer

Dr. Ambedkar - A Social Reformer

Camil Parkhe

The Navhind Times, Panjim, Goa, March 2, 1986

The movements to eradicate the evils of untouchability and caste system which picked up its momentum during the last century has changed its nature and dimension during the course of history. Thanks to the fathers of Indian Constitution, especially Dr. B. R. Ambedkar, who himself hailed from the oppressed classes, the law does not discriminate against any citizen on the basis of cast and punitive action is taken against those violating the principles of nature justice.

Among the social reformers who have lion’s share in changing the situation in Dr. Babasaheb Ambedkar whose birth anniversary being celebrated all over the country on the 14. Manu, the ancient law maker had denied a respectable position to the shudras and women, Dr. Ambedkar as the chairman of the Drafting Committees of the Constitution Assembly reversed the course of history of the oppressed classes for better and is, therefore, rightly called as modern Manu. Dr. Ambedkar who suffered the pangs the untouchability did yeoman's service in improving the lot of the backward classes in the country and thus became the most admired leader of the backward classes during the present century.

The process of eradication of caste system and untouchability is traceable even in the ancient Indian history, Buddhism and Jainism which had sprung up as reaction against the trends in Hindu religion had offered equal status to people without discriminating them on caste basis. The social reform movements snowballed in real sense only during the British regime. However the division among the national leaders of that time on this vital issue served a severe joint to the reform movement. Lokmanya Tilak and others who advocated political reform even opposed establishment of a social wing of the Indian National Congress to take up the social issue. If the political and social movements were to flourish juxtaposed, the course of Indian social history would have certainly changed to a great extent.

It was left to Mahatma Gandhi in the period to combine the social and political movement. However a cadre was prepared on the political front, there was no much organized efforts on the social scene.

The differences between Mahatma Gandhi and Dr. Ambedkar conspicuously came to light prior to the situation of singing of the Pune Pact. Gandhiji considered the oppressed classes as an integral part of the Hindu society and untouchability as a blot on Hindu religion. On the other hand, Dr. Ambedkar challenged the authority of the Hindu scriptures including Manusmriti and later even vowed that he would not die as a Hindu while Mahatma Gandhi had sought to change the mentality of the savarnas (upper casts) with regard to their behavior with the oppressed classes, Dr. Ambedkar sought to transform thinking and life style of the backward classes. The elimination of this was when Dr. Ambedkar, along with his thousands of followers, embraced Buddhism at Nagpur as a remedy to the centuries-old social evil of untouchability and oppression.

The mass conversion to Buddhism, whatever may be the ideological basis behind it, did not pave the way for emancipation of the dalits. Instead of being called as lower caste Hindus, now the converted people are called as neo-Buddhists on the style of the neo-Christians and they continue to receive the same treatment as their fore-fathers had received.

The greatest boon to the oppressed classes would have been the reservation policy of the Government of India had it been implemented in its spirit. In fact, even in the areas where the backward classes are having a sizable proportion to the total population, often it is found difficult to get candidates for various higher ‘reserved’ posts, implying that the lot of this community has not improved to come to the stage of acquiring the qualification needed for these posts.

Although Dr. Ambedkar was not the first to raise voice against the supremacy of the so-called higher social casts in the modern age, he enjoys a unique position in the dalit movement. There were other movements too, started by Dr. Raja Ram Mohan Roy, Mahatma Phule, Chhatrapati Shahu Maharaj of Kolhapur which aimed at social reformation. During the pre-independent and post-independence period, Dr. Ambedkar’s movement had wide impact on the backward classes and succeeded to a great extent eliminating their slavish mentality. The economic changes, industrialization and urbanization have also played role in transforming the attitude of the rest castes towards the backward classes.

The dalit movement in post – Ambedkar era in Maharashtra, home State of Dr. Ambedkar has influenced the local literature and other social fields. The Dalit Panther, a militant organization which had become a force to reckon with during the last decade turned defunct due to division but has helped to give a distinct identity to the dalits in social fields, especially in urban areas.

The issue of reservation to backward classes has created hostility between beneficiaries of the scheme and others as was noticed during the Gujarat agitation. The agitation started to change the name of the Marathwada University to Dr. Ambedkar University also speaks volumes about this trend. Ideally, the caste-based distinction should have been eliminated during the post-independence era and all political parties who depend on their vote banks are to be blamed for this.