CHAPTER - VI
REMOVAL OF UNTOUCHABILITY:
Early Reference to Harijans - Liberation of the Untouchables Predecessors’ of Gandhi and Ambedkar- Ambedkar’s struggle for
removal of Untouchability - Gandhiji’s struggle for removal of
Untouchability - Appraisal.
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As Sorokin has pointed out, all permanently organized societies
are stratified. Most societies of the world have had their type of what
Ward calls ‘the lowly’. The Romans had their Plebians, the Spartans
their heitos, the British their villains, the Egyptians their slaves, the
Americans their Negroes, and the Germans their Jews. So, the Hindus
have ‘Untouchables’ and the Girijans. Slavery, Serfdom, Villeinage have
all vanished. But untouchability still exists. The practice of untouchabilily
is the reflection of the state of affairs of the unprivileged section of the
country. Two-thirds or more of the population of India are very backward,
being illiterate and living in utter poverty. Their disadvantage arises from
the fact that their status is ascribed to them by birth. As members of
closed-status groups with unequal ranks they suffer from various disabilities.
India is a class as well as caste-ridden society. Hence these members
suffer from economic as well as non-economic, that is, social, religious
and educational disabilities.
The Scheduled Castes occupy the bottom most rung of the
social ladder. They form a major part of the Backward or Depressed
Classes. They are generally regarded as ‘Untouchables’ and otherwise
known as ‘Harijans’. They are scattered over the entire land. There is
no district in India wherein the Scheduled Caste people are not found.
Further, nowhere in India the Harijan or the Scheduled caste people
occupy the topmost position in the social, political or economic field.
They are economically backward, socially depressed and educationally
UK)
neglected section of the Indian population.
Early References to Haryans :
The ‘Harijans’ or the Scheduled Caste people were called by
different names during the early days. For sometime they were kept
outside the Hindu Social order and referred to as fifth group (often as
the fifth varna) or the “Panchamas”. During the Vedic Period they were
known as the ‘Chandalas’.
The Chandalas were considered to be
untouchables. They were the progeny of the most hated union of a
Brahmin female with a Shudra male. In Vedic literature, we find the
mention of Chandalas as an ethnic group originating from inter-breeding
of higher caste female and lower caste male.
Patanjali considered
chandalas as a variety of Shudras. According to Manu chandalas were
born out of the Pratiloma marriages. It is difficult to estimate the exact
period in which the untouchables or Chandalas originated. Still it can
be said that they have existed in India since at least 2,000 years.
Majority of the Scheduled Caste people have been regarded as
“untouchables” at one time or the other.
The British called the so-called ‘untouchables’ the ‘Exterior
Castes’. The term ‘Untouchable Castes’ was made use of for the first
time by the Simon Commission (1928). Under the Government of India
Act of 1935 the untouchables were designated as ‘Scheduled Castes’.
The Constitution of India (1950) has also referred to them as the
‘Scheduled Castes’. But Mahatma Gandhi addressed them as “Harijans”
101
- the people of God.
The practice of ‘Untouchability’ is a stigma attached to the
Hindu Society. It is an age-old one. It has its roots in our social and
religious system. Gandhiji regarded this practice as “ a leper wound in
the whole body of Hindu politic”. He even considered it as “the hateful
expression of caste”.
It is very difficult to give a clear definition of untouchability. The
word ‘untouchable’ applies to the despised and degraded section of the
Hindu population.
Untouchability is a mass phenomenon of group
prejudices and discrimination affecting more than 80 million people of
India. Ideas of occupational and ceremonial purity is the genesis of the
caste system led to the practice of untouchability. Untouchability is a
practice in which some lower caste people are kept at a distance and
denied of social equality for their touch is considered to be polluting
or contaminating the higher caste people.
Hutton states, “the origin of the position of the exterior castes
(untouchable) is partly racial, partly religious and partly matter of social
customs. According to Dr. Majumdar, the disabilities of the so called
“depressed castes” are not ceremonial, but are founded on racial and
cultural differences. According to Nesfield, association with dirty profession
such as scavenging, sweeping public roads, curing the hides, tanning,
leather works, carrying the dead animals etc, gave rise to the feeling of
untouchability.
102
Liberation of the Untouchables :
Mahatma Gandhi and Dr. Babasaheb Ambedkar were two important
champions of the cause of Dalits in India. But both of them had
different views in every aspect, right from the term to refer to the
Scheduled Castes to the measures to be adopted for changing their
lifestyles. For instance, Gandhi coined and popularized a term, Harijan
(Children of God) to refer to the Dalits, whereas Ambedkar preferred
to call them “Untouchables” which, in his view, throws light on the
actual situation. Gandhi viewed untouchability from a religious perspective
and to him the said problem of eradication of untouchability could be
tackled through self-introspection and change of the heart of the upper
castes. Ambedkar, on the other hand, viewed the problem as both
political and socio-economic. For him, untouchability is a product of
the caste system by which upper castes exploited the Dalits. Hence, he
wanted a transformation at the social structural levels itself to effect a
change in the caste - biased discrimination. He also put stress on the
State in bringing about a change in society, particularly through legislative
measures.
Predecessors’ of Gandhi and Ambedkar :
It is true that even since the time of Buddha and Mahavira
attempts have been made to remove the social disabilities of the degraded
castes including untouchability. The Buddha and Mahavira said that
caste is no bar to communion with God. Thinkers and reformers like
103
Basavanna, Kabirdas, Santa Tukarara, Gum Nanak, Shree Chaitainya,
Tulsidas, Namadeva, Santa Janeshwar and host of others have advocated
the removal of caste distinctions, including untouchability for the good
of humanity. The Bhakti Cult also contributed a great deal to the removal
of untouchability.
During the British rule in the 1 9 ^ and 2 0 ^ centuries, a number
of social reformers tried to eradicate untouchability. They launched
movements against untouchability and built organizations to reform the
Hindu society. Swami Vivekananda’s ‘Ramkrishna M ission’, Raja
Rammohan Roy’s ‘Brahmo Samaj’, Swami Dayanand Saraswati’s ‘Arya
Samaj’, Dr. Anie Besant’s ‘Theosophical Society’ etc, played a significant
role in this regard.
But until the advent of the British, the Untouchables were content
to remain Untouchables. It was a destiny ordained by the Hindu God
and enforced by the Hindu State. Fortunately, the East India Company
needed soldiers for their army in India and it could find none but the
Untouchables. The education received by the Untouchables in the army
while it was open to them and gave them a new vision and a new value.
They became conscious that the low esteem in which they had been held
was not an inescapable destiny but was a stigma imposed on their
personality by the Caste - Hindu. First programme of action which the
untouchables launched out for their salvation after they became aware
of their servile position was to bring about social equality among all
those, who come within the fold of Hinduism by insisting upon the
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abolition of the Caste system. Like the Untouchables, the Hindus also
by contact with the British had come to realize that their social system
was very defective and was the root cause of many social evils. They
too desired to launch forth a movement of social reform. It began with
Raja Rammohan Roy in Bengal and from there had spread all over India
and ultimately culminated in the formation of the Indian Social Reform
Conference with its slogan of social reform before political reform. But
the Social Reform Conference was dead and buried and forgotten. It
is the Congress that put more stress on political reform and because of
their constant attack on Social Reform Conference, the latter was reduced
to ashes. Thus the Untouchables lost all hope of their salvation through
social reform; they were forced to seek political means for protecting
themselves.
Dr. Babasaheb’s Struggle Against Untouchability :
Dr. Ambedkar was a great modern social thinker, a born fighter,
a famous advocate and a humanist. He was born in an ‘untouchable’
community. He took a leading role in promoting the welfare of the
untouchable castes and in elevating their status. Being the most highly
educated untouchable in India Dr. Ambedkar became the undisputed
spokesman of the untouchables. Ambedkar bitterly crticised the behaviour
of Brahminical Hinduism towards the Untouchables and the bitterness
of his fury against Hinduism is apparent in his works. There is no doubt
that he was a patriot and would not be opposed to his view that for
the Untouchables, the liberation from the degrading humiliations imposed
105
by Hinduism was a matter of more urgent necessity than even the
political liberation from the alien British rule.
The goal of Babasaheb Ambedkar’s mission, however, was to
emancipate the socalled untouchables from political persecution, social
oppression, religious repression, economic exploitation and cultural
degradation perpetrated by the Brahminism. Neverthless, one cannot
find in him the elements of narrow communalism. His love and concern
for his brethren was the result of his motto to uplift them to the level
of the socalled upper castes and integrate with them once for all. He
was determined to liberate the untouchables as an integral part of the
liberation of the nation as a whole. His ‘mission’ ought to be viewed
and admired in this broad perspective.
His Strategies :
His diagnosis of the problem of the Scheduled Castes was
unique and exact. “We are often reminded”, he told emphatically, “that
the problem of the depressed classes is a social problem and that its
solution lies elsewhere than politics. We take strong exception to this
view. We hold that the problem of the depressed classes will never be.
solved unless they get political power in their own hands”. 1 The
contemporary leaders amongst the untouchables and touchables were,
of course, finding the solution of this problem in social reforms and
1. Bhagwan Das : Thus Spoke Ambedkar, Vol-1, Bheem Patrika
Publications, Jalandhar 1977, p-24
106
moral appeal to the Hindus. As compared to the other leaders and social
reformers, Babasaheb’s diagnosis was more accurate, touching the trurh
and utilitarian in producing better results.
Primarily he tried his best to prepare the tradition - bound
untouchables’ mind psychologically more receptive to new thoughts.
For that purpose he started to publish a fortnightly paper entitled,
“Mook Nayak” on 31 January 1920. In
the very first issue itself
Babasaheb wrote that “India is a home of inequality”. In order to save
the depressed classes from perpetual slavery, poverty and ignorance,
herculean efforts must be made.2
In order to awaken the untouchables he gave the slogan “Tell
the slave he is a slave and he will revolt”.^ Then he launched his famous
satyagraha movement with a view to destroy the Hindu social structure
which was responsible for ruining of the Depressed classes. Although
he was not successful in those satyagrahas, he could create “dissatisfaction”
amongst the Untouchables against Hinduism.
In order to boost their morale, it was necessary to unfold their
history of bravery and high culture which was deliberately suppressed
and distorted. Therefore he made an intensive research so as to historically
identify the untouchables as to who were they and why they become
untouchables. Even he discovered the place of Shudras in the varna
system and said as to how the Brahmins degraded them.
2. Keer Dhananjay : Dr. Ambedkar-Life and Mission, p-41
3. Ibid, p-60
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It is Ambedkar who made the untouchables aware that their
future lies in polities. They should leave ‘aloofness’, exercise judiciously
their voting rights, act as balancer of power and win power.
He was of the opinion that the principles of “self-help” and
“self-respect” should be observed in the real spirit. He said that
untouchables must rely on their own strength and give up the notion that
they are inferior to any other community.
While trying to raise the level of receptivity of the Depressed
Classes, he tried simultaneously to make the mind of Hindus more
responsive to the new awakening. While awakening them he said that
“this religion and this social order has ruined us. But this is not
going to stop here. This would ruin the Hindus themselves and
ultimately
In d ia ” 4
Prophetic words, indeed. But as he did not get
healthy response from the caste Hindus to his persuasive tactics, he
threatened to convert to other religion as early as 1929 in a conference
held at Jalgaon”.5 Again he reiterated in the conference held at Yeola on
October 13, 1935, that “I solemnly assure you that I will not die a
Hindu.
Although his pressure tactics could not change the Hindu mind
radically, they gave at least certain jerks and jolts to them so as to
4. Bhagwan Das : Thus Spoke Ambedkar, Vol-Il, p-153
5. Keer Dhananjay : Dr. Ambedkar-Life and Mission, p-130
6. Ibid, p-253
ins
change their attitude to a certain extent. Even Mahatma Gandhi had to
admit that, “Dr. Ambedkar is not the man to allow himself to be
forgotten ..... Dr Ambedkar is a challenge to Hinduism.”?
Even Mahatma Gandhi was compelled to establish Harijan Sevak
Sangh in 1932 to serve the cause of the untouchables. Several Provinces
and States passed the Anti-untouchability Acts during 1934 to 1946. All
these bear testimony to the fact that Babasaheb’s strategy became
successful to a greater extent.
Ambedkar viewed strong organization as an instrument of acquiring
political power. Therefore he formed ‘Bahishkril Hitkarini Sabha” in
1924, Independent Labour Party in 1936, Scheduled Castes Federation
in 1942. These organizations which he formed could serve as a training
centre of politics for the Scheduled Castes who once upon a time
formed an apolitical strata of the society.
His whole life was full of confrontation, conciliation and
cooperation. In his struggle to secure Civil rights and a due share in the
national politics he was subjected to wrath of the Caste Hindus. A deep
study of his life-mission reveals that whenever the welfare of the Scheduled
Castes was at stake he was constrained to confront and the confrontation
was to eventually culminate into conciliation and co-operation in the
wider interests of the nation. Thus he signed the Poona Pact showing
his community’s interests could be honourably adjusted with national
interests.
7. Dr. Babasaheb Ambedkar,Writtings and Speeches, Vol-1, p-81
I(W
He tried to maintain separate identity ol the Scheduled Castes
lor safe-guarding their political interest. The problem of the Scheduled
Castes is different from other weaker section of the society as the
former were suffering from social as well as economic inequality. But
while maintaining separate identity of the Scheduled Castes he did not
find any racial difference between the touchable and the untouchables.
It was a mere strategy to maintain a separate identity of the Scheduled
Castes without damaging, the integrity of the nation.
Ambedkar tried to put the problem of the Scheduled Castes
before the world community so as to arouse and attract their conscience
favourably. He put the problem of the “Castes in India” before the
Anthropology Seminar at Columbia University, New Yourk as early as
1916. He represented the Scheduled Castes at the Round Table Conferences
held at London during 1930-32 and successfully argued for political
rights of the Scheduled Castes. He wrote a paper on the problem of the
Scheduled Castes which was latter on published in book form under the
caption, “Mr Gandhi and the Emancipation of the Untouchables”. He
was of the opinion that the problem of untouchability was a problem
before the humanity at large.
Dr. Babasaheb Ambedkar had resorted to legal measure for the
abolition of untouchability and protection of the socio-political and
economic interests of the scheduled castes. His role on the' Bombay
Legislative Council during 1937-39, his role as the Labour Member in
the Viceroy’s Executive Council and his role as the Chairman of the
Drafting Committee of the Constitution and as a Union Law Minister
and as a Member of the Rajya Sabha - all these indicate his commitment
to remove untouchability through legislative and political action.
Dr. Ambedkar was the first man to make a scientific study of
untouchability. Even though Gandhiji had thought of the ways of removal
of untouchability before the rise of Dr. Ambedkar, it was Ambedkar who
drew the attention of the Congress organization and also of the entire
nation towards the grave problems of the untouchables and their deplorable
conditions. Ambedkar had made a detailed study of the problem of
untouchability, its origin, development etc.
He always desired to give the issue of ‘Untouchability’ a political
colour and struggled for
the rights of the Untouchables and of the
Depressed Classes of the society on political basis. The opportunity
was available when the British Parliament proposed Home Rule to the
Indians. Ambedkar, at this juncture, found another friend, the Maharaja
of Kolhapur. The Maharaja started an “Association of the Dumb” and
started a fortnightly paper under the title Mook Nayak. It was an
association aiming at the eradication of untouchability and economic and
educational uplift of the Depressed Classes. On March 21, 1920, a
conference was held of the Untouchables at Margaon. Ambedkar was
the President of the Conference. The Maharaja declared in a prophetic
vein, “You have found your saviour in Ambedkar, I am confident
that he will break your shackles. Not only that , a time will come
when, so whispers my conscience, Ambedkar will shine as a front-
rank leader of all-India fame and appeal.” At the end of the conference
an intercasle dinner was arranged by His Highness and it was a great
success.
In the same manner, in the last week of May, 1920 Ambedkar
held another important conference at Nagpur. This was the first All India
Conference of the Untouchables and was presided over by Shahu
Maharaja of Kolhapur. It was in the conference of Nagpur in 1920 that
Ambedkar convinced the Untouchables and the Depressed classes that
they should be up and awake and take up the strings of the struggle in
their own hands. It was thus decided that they should not follow any
caste Hindu leader if their problems were to be solved successfully and
at the earliest. The period of struggle led by Ambedkar covers roughly
three decades : 1910’s, 1920’s, and 1930’s. During the first ten years
he attacked the tyrannies of the caste Hindus over the Untouchables,
experiences of tyranny, oppression and humiliation under the caste
Hindus. So in respect of the free movements of the Untouchables in
society and equal opportunity with the Caste Hindu he started agitation,
and in 1927 under his leadership 10,000 delegates started a procession
to the Chowdar Tank to assert their right to drink water from it. The
procession was the immediate result of the Mahad Conference on March
19 and 20, 1927. In the same way, tanks and wells were touched,
temples were entered into by the Untouchables not without the resistance
of the caste Hindus and the incidents of violence. He advised his
followers to lake aggressive steps and to wrest their rights of drinking
at the public sources and praying at the temples. He started regular
processions and satyagraha with the slogans for human rights and social
justice.
Nasik Satyagraha :
In May 1930, the Satyagrahis entered into Kala Ram Mandir at
Nasik. It was remarkable that five hundred women were also in the
procession. When they stepped down into the river Godavari, the Caste
Hindus started pelting stones. At last they came to compromise and it
was settled that one strong man from the Untouchables should join the
Hindus to draw the chariot of Ram on every ‘Ram-Navami’, but the
agreement was not kept up and agitation continued until 1935. But all
these incidents greatly increased influence and stature of Ambedkar as
a great leader of the Depressed classes.
Manusmriti Burnt :
The Nasik Satyagraha had provoked considerable resentment
among the caste Hindus. And the untouchables were subjected to harrasmenl
and mal-treatment at different places. Inspite of such hardships the
volunteers kept the struggle going for more than five years. The movement
against unlouchabiiity included two important cases of direct action, one
was the burning of the Manusmriti and the other was the mass refusal
by the untouchables to lift the dead cattle belonging to the caste Hindus
and to skin them.
Manusmriti was burnt during the second phase of the Mahad
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Satyagraha in December, 1927 at the conference of the untouchables.
The conference passed certain important resolutions including the
“Declaration of the rights of a Hindu”, which asserted the following
principles :
(i)
All Hindus have the same social status from birth.
(ii)
The ultimate aim of political, economic or social changes should
be
to maintain intact the equal status of all Hindus.
(iii)
All power is derived from the people.
(iv)
Every person is entitled to liberty of action and speech as his
birthright.
(v)
Hindus can be deprived of their rights other than their birth
rights only by law.
(vi)
Law is not a command of an individual or a body of individuals.
Law is the people’s prescription for change.
The second resolution passed by the conference related to
burning of Manusmriti. The resolution held that Manusmriti is not entitled
to any respect and is undeserving to be called a sacred book. The
conference decided to burn a copy of Manusmriti as a protest against
the system of inequality which it embodied in the guise of religion. The
significance of this action was that it amounted to a proclamation that
the reconstruction of the Hindu Society must not be on the old foundations
of the Shastras. Ambedkar held that as long as shastras were in existence
social injustice and the system of untouchability would continue. Thus
114
new foundations should be based on justice and equality.
The another resolution of Mahad Conference was that, the
untouchables shall not skin the dead animals of the Hindus and shall not
carry it; was significant both from the point of view of striking a blow
at the social order as well as fostering self-respect and self-esteem
among the untouchables.
By 1930 Ambedkar extended his struggle over the political field
and started fighting with the Government to serve his cause and to
discredit the evil systems by law and to provide opportunities to the
untouchables and the depressed classes to have equal political rights.
As the President of the first Session of the All India Depressed Classes
Association on August 8, 1930, Ambedkar expressed his great concern
with the political rights of the untouchables and downtrodden and
demanded safeguards in the constitution in 1935 and pleaded for direct
representation in the Councils commensurate with the population strength
of the Depressed Community.
It was at this juncture that Gandhiji ended his fast on the
condition that the Government should pass a Bill to substitute the word
‘Harijan’ in place of the ‘Untouchable’ and ‘Depressed class’. Ambedkar,
however, expressed his discontentment over the statute. Because he
remarked that the mere change of name would never bring about the
desired change in the hearts of the Caste Hindus. Immediately Depressed
Class League was also renamed as the Harijan Sevak Sangh by Gandhiji.
115
Enraged at the step taken by Gandhiji, Ambedkar severed his connections
with the Sangh; He said Gandhiji’s removal of unlouchability was only
a platform and not a programme. Here humanitarian appeal would not
solve the problems of the Depressed Classes. They should be dealt with
politically. Ambedkar even stated that Gandhiji’s assurances and sympathies
were only attempts to draw the untouchable into the Congress fold.
Ambedkar also clearly stated that Depressed Classes form an
important element in the national life of India, distinctly and separately
as the Muslim Community; but they should not be treated as a sub­
section of the Hindus. According to the traditional terminology Hindus
are called Savarnas and the Untouchables are called Avarnas. It speaks
of the Hindus as Chaturvarnikas and of the Untouchables as Panchamas.
Such a terminology could not have come into existence if separation had
not become so prominent and its observance so necessary.
It may be true that Untouchables are Hindu by religion - because
they worship the same Gods and Goddesses as the rest of the Hindus,
they go to the same places of pilgrimage as other Hindus do. But this
is not enough to conclude that the Untouchables and Hindus are parts
of one single community.
The Congress does not seem to have understood that the Muslim
and the Indian Christians have been given separate political recognition
not because they are Muslims or Christians but because they form in
fact separate elements from the Hindus.
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Congress made an attempt to prove that where there is common
religion social union must be presumed. But Ambedkar said that, there
are cases where there is no separation although religions are separate,
there are also cases where seperation exists inspite of common religion
and what is worst, seperation exist becasuse religion prescribes it.
It is well known as Ambedkar said that, Hinduism preaches
separation instead of union. To be a Hindu means not to mix, to be
separate in everything. Caste and untouchability are parts of the code
of conduct which every Hindu is bound to observe during his life on
earth. It is not enough for a Hindu to believe in the dogmas of Caste
and Untouchability. He must also observe Caste and Untouchability. in
the conduct of his daily life. If Hindus wish to be one they will have
to discard Hinduism. Hinduism is the greatest obstacle to Hindu unity.
If therefore the Untouchables say that they are a separate element,
Ambedkar said that nobody can accuse them of having invented a new
theory for the sake of political advantage. They are pointing out the real
facts and these facts are the heritage of Hinduism.
The real reason behind the Congress refusal to recognize the
Untouchables as separate element, as Ambedkar presumed, is that the
Congress does not like that the Hindus should be deprived of the share
of the Untouchables which they are in the habit of appropriating to
themselves. Moreover this recognition will perpetuate the separation
between the Untouchables and the Hindus.
117
During the next few years Ambedkar struggled for separate
electorates and reservation for the Depressed Classes by which Ambedkar
specifically meant the class of the Untouchables. So in all subsequent
Commissions such as Simon Commission in 1927 or Committees or
conferences such as the two Round Table Conferences of 1930 and
1932, he actually participated and represented the problems of the
untouchables and pointed out that they are not at all an integral part of
the Hindu Society and thus demanded separate electorates and reservation
of seats not only in elections but in every field of social activities.
On August 17,1932, Ramsay MacDonald announced a provisional
scheme of minority representation which he called Communal Award.
Separate electorates were provided for minority communities, weightage
was also conceded to every minority community including Hindus whenever
they were found to be minority. Communal Award of 1932 is looked
upon as the Crowning Victory of Ambedkar. Because his main objectives
were accomplished. Gandhi and other Congress leaders resented the
Communal Award and charged Ambedkar for widening the gulf between
the Hindus and the Depressed classes and called the Award “The
perpetual bar sinister”.
Gandhiji started his fast unto death against the Communal Award.
Under this critical situation Dr. Ambedkar made a compromise and
signed a new pact on the 24lh September 1932 which is known in
history as the Poona Pact. In 1937 General Elections were to take place
118
according to the Government of India Act of 1935. As the Untouchables
had no political party of their own, so, Ambedkar took the lead and
formed Independent Labour Party in August 1936.
Ambedkar was also selected as one of the Executive Councillors
of the Viceroy on July 2, 1942. The Council consisted of 5 Europeans
and 9 Indians representing all prominent communities. He was given the
labour portfolio according to his choice. In this way Ambedkar entered
upon a broader and more liberal view point. His mind elevated from the
problems of the Untouchables to the problems of the labour in general,
irrespective of caste and creed.
On the occasion of the Quit India Movement of 1942 and
Gandhiji’s clarion call ‘Do or Die’, Ambedkar reacted to it. He called
it as an open rebellion of Gandhi which was both irresponsible and
insane. Many people on this occasion charged Ambedkar as anti-national,
a tool in the hand of the British. Even when political freedom was on
the threshold of India in August 1946 and an Interim Government was
formed, Ambedkar and N.Shivaraj went to London and explained to
Attlee how the Cabinet Mission had trampled on the Scheduled Castes.
He insisted that before going out of India the British Government should
safeguard the rights of the Depressed Castes and to see that they should
not be politically suppressed by the Caste Hindus.
All these activities of Ambedkar led to an allegation on
Untouchables that they are the tools of the British. But Ambedkar gave
119
his own explanation and showed that it is a false charge levelled against
them. He tried to prove that if the Untouchables had not joined the
“Fight for Freedom” it was not because they were the tools of the
British Imperialism but because they feared that freedom of India would
establish Hindu domination which would sure to close to them forever
all prospect of life, liberty and equality. In short, what the Untouchables
want are safeguards in the constitution itself which will prevent the
tyranny of a Hindu Communal Majority from coming into being.
The Congress under the leadership of Mahatma Gandhi on the
other hand regards the freedom of India from British Imperialism to be
the be-all and end-all of Indian nationalism. Nothing more, it thinks, is
necessary for the welfare of the Indian people in free India.
Ambedkar viewed that the Hindu communal Majority with its
religion of graded inequality is absolutely inimical to liberty and fraternity.
This graded inequality is a permanent fact and a menace for ever. Thus
in making a constitution for India the existence of a standing communal
majority cannot be ignored and the problem of devising safeguards so
as to reconcile it with political democracy must be faced. In other
words, the Untouchables are anxious to make India safe for democracy,
while the Congress, if it is not opposed to democracy, is certainly
opposed to creating conditions which will make democracy real.
Thus Ambedkar said, what the Congress wants is a free India
to dispose of the Untouchables in any way they liked. No wonder the
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untouchables have refused to take part in such a dishonest agitation,
elevated though it may be by such high sounding name as “Fight for
Freedom”!
Five Principles or “Pancha - Sutras” of Ambedkar :
Dr. Ambedkar wanted the untouchables or ‘dalils’ to follow
some principles in life so that they could attain a respectable status by
their own efforts as a community. He recommended “Pancha Sutras”
for them (i) Self-Improvement : Making one’s own efforts for one’s
improvement without expecting much from others; (ii) Self Progress :
Making self-efforts for achieving progress in life; (iii) Self-Dependence:
Leaving to lessen one’s dependence on others and attaining finally selfreliance; (iv) Self-Respect: Maintaining self-dignity and never sacrificing
it for any reason; (v) Self-Confidence : Developing confidence in oneself,
in one’s capacities and in one’s efforts.
Three Principles of Dalit Movement :
Education, Agitation and Organisation, are the three principles,
according to Dr Ambedkar to govern the “dalit movement”. Education:
It is essential for helping the dalits to take out their mask of ignorance.
The “Bahishkrit Hitkarini Sabha” established by Babasaheb on March
9, 1924 was to spread education among the Depressed classes. He
established the “Depressed Classes. Education Society” to organize the
school education of his community on June 14,1928. Lastly, he founded
the Peoples Education Society which has been working for the spread
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of education amongst the weaker sections since 1946.
Agitation : It becomes inevitable to fight against all the exploiters
and cheats. He himself led number of agitations in the direction of
reaching his goals. His own words reveal his faith in agitations, “The
direct action in respect of Chowder-Tank in Mahad, the Kalaram Temple
at Nasik and the Guruvayur temple in Malabar have done in a few days
what million days of preaching by reformers would never have done”.
Ambedkar as the “Abhinava Manii” :
Ambedkar was invited by the Prime Minister Nehru to be the
Law Minister in the First Cabinet of Independent India. Ambedkar
accepted the offer. He was made the Chairman of the Drafting Committee
to draft the Indian Constitution. Article 17 of the Constitution abolished
untouchability.
Ambedkar had once declared that he would burn ‘Manu Smriti’
for its failure to provide justice to the dalits. The same Ambedkar now
could get opportunity and the honour of giving to the people of India
their Constitution. Thus he is rightly called the “Abhinava Manu”.
Gandhyi’s Struggle against Untouchability :
In dealing with the changes in the position of the Harijans which
have taken place in the present century, one has to describe the activities
of Mahatma Gandhi. He played a memorable role in uplifting the
untouchables. Gandhiji popularized the word “Harijan” meaning the
“people of God” - a word which was first coined and used by a
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Gujrathi Brahmin saint by name Narasinha Mehta. Gandhiji made it an
important mission to wipe out untouchability and to uplift the depressed
and the downtrodden people. As a servant of mankind, he preached that
all human beings are equal and hence the Harijans too have a right for
social life along with other caste groups.
Gandhyi’s Appeal to the Conscience of the People :
Gandhiji believed in the four-fold division of the Hindu Society
into four Varnas. He regarded untouchables as Shudras and not as the
Panchams or fifth Varna or Avarna. Hence he sincerely felt the need for
bringing about a basic change in caste structure by uplifting the
untouchables and not by abolishing the caste as such. He appealed to
the conscience of the people to realise the historical necessity of
accommodating the “Harijans” by providing them a rightful place in the
society.
Gandhiji had much compassion for the Harijans, He said : “I do
not want to be reborn. But if I am to be born, I would like to be
born an untouchable, so that I may share their sorrows and
sufferings”. He believed that a change of heart on the part of the
Hindus was essential to enable the social and cultural assimilation of
Harijans.
Campaign for the emancipation of the Scheduled Castes :
Gandhiji decided to stage a campaign against untouchability
and was not prepared to make any compromise with it. He advocated
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positive means for the uplift of Harijans. He addressed various public
meetings reposing doctrines of Harijan welfare. He led several processions
of Harijans with other upper caste people' and made them participate in
“poojas, bhajans, keerthans and puranas”. He believed that opportunities
of education and temple entry would reduce social inequalities between.
Harijans and Caste Hindus. He launched movements for cleaning Harijan
residential areas, for digging wells for them and for similar other beneficial
things. He started two journals, ‘Harijan” and ‘Young India’ through
which he advocated his ideas. He started an ashram where people of
all castes and creeds could stay without any differences.
Gandhyi’s personal involvement in the Haryan welfare :
Gandhiji practised what he preached. Thus he could win the
hearts of millions of Harijans because of his sincere approach to solve
their problems. He lived with the Harijans and shared their distress by
inculcating in them the ideas of better social adjustment with the rest of
the Indian Community. He advocated equal opportunities of education
and intermingling of Harijan students with those of the upper castes. He
fought for various legal protections against several kinds of injustices
done to them. He adopted a Harijan child and set an example for others.
As a result of his sincere efforts and strong recommendations, untouchabilily
was declared illegal under the Indian Constitution.
Gandhyi’s Proposals for Haryan Welfare :
1.
Those who claim themselves to be the servants of Harijan must
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serve the Harijans with all the dedication.
2.
Awareness must be created among the Harijans regarding cleanliness,
sanitation and health.
3.
The practice of carrying human waste on head must be stopped.
4.
They should be persuaded to drop their habit of eating carrion
and dead animals.
5.
Practice of untouchability must be immediately stopped by all.
6.
They must be provided with drinking water facility.
7.
Good houses at low cost but with enough provision for lighting
and ventilation must be built for them.
8.
Harijan children must be made to go to school and even adult
education programme should be introduced.
9.
They must be persuaded to drop their habit of drinking alcohol.
10.
They must be allowed to enter all the public places and to draw
water from the wells.
11.
There should be no bar for the entry of Harijans to temples.
12.
“Harijan Day” should be observed by all at least one day in a
year.Thus Gandhiji adopted a patronizing attitude towards the
Dalits. He called them Harijans. He named his weekly paper
‘Harijan’, He adopted a Harijan girl as his own daughter. He really
wanted to elevate the Harijan. But Ambedkar did not believe in
this strategy. He did not want charity. He wanted his men to assert
themselves and agitate for their rights.
Political Role of Gandhiji :
Gandhiji entered the Indian freedom struggle in 1919. From 1920
onwards, under the leadership of Gandhiji the Indian National Congress
became committed to get the independence on the one hand and to the
removal of unlouchability on the other. At the behest of Gandhiji and
the Congress, all the Congress candidates who fought elections in 1937
had pledged themselves to the removal of unlouchability. An early as in
1931 at the Karachi session of the Congress at the behest of Gandhiji,
a resolution was adopted. It declared, “all the citizens are equal before
law irrespective of caste, creed or sex”. In 1938, the Removal of the
Civil Disabilities Act was passed by the Madras Legislature which
provided that no Harijan shall be disabled from any social or public
amenity. In the same year, it also passed the Malabar Temple Entry Act
which threw open the temples in Malabar. In 1939, the temple of
Madurai was opened to the Harijans. Thus Gandhiji’s fast and his
Harijan movement released tremendous forces throughout the country
which led to the removal of some of the disabilities of the Harijans.
Harijan Sevak Sangh and Gandhiji :
In September 1932, under the guidance of Mahatma Gandhi, an
All India Anti-Untouchability League was formed which was later on
renamed as ‘Harijan Sevak Sangh’. To provide funds for the work of
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the Sangh Mr Gandhi started an All India tour which began on November
7, 1933 and ended on July 29,1934. The Sangh has been going on since
September 1932. It is a glorious testimony to the agony of Mr Gandhi’s
soul for the condition of the Untouchables and to the passion he feels
for their elevation.
But Ambedkar viewed that Gandhiji established ‘Harijan Sevak
Sangh’ with three ulterior motives (i) To prove that Hindus had enough
charitable spirit towards the untouchables and that they would show it
by their generous contributions towards their uplift, (ii) to serve the
untouchables by helping them in the many difficulties with which they
are faced in their daily life (iii) was to create in the minds of the
untouchables a sense of confidence in the Hindus from which they were
suffered in matters political. Because main aim of Gandhiji is to fight
against British imperialism unitedly by all Indians. Thus he always react
against the separatist tendency of the Untouchables though this is very
natural on the part of the Untouchables.
Activities of Har\jan Sevak Sangh :
The Sangh has sought to encourage higher education among the
untouchables by instituting scholarships for the Arts, technical and
professional courses. It also maintains Hostels for untouchables students.
The great part of the educational activities of the Sangh is taken up in
maintaining separate schools for primary stage children.
The medical aid which the Sangh undertakes to render to the
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untouchables falls under its welfare activities. The workers go in Harijan
colonies to give medical aid to the sick and ailing among the Untouchables.
It also maintains a few dispensaries for the use of the Untouchables.
The more important welfare activity of the Sangh relates to water
supply. The Sangh does this by (i) Sinking new wells or installing tube
wells and pumps for the use of the Untouchables (ii) repairing old ones;
and (iii) persuading local Bodies to sink and repair wells for the
Untouchables.
The third line of activity undertaken by the Sangh is economic.
The Sangh run a few industrial schools and produced a number of
trained artisans who have taken to independent living.
Thus it is clear that removal of untouchability had only a nominal
place in the programme of the Sangh. Constructive work became the
main part of the Sangh. Removal of untouchability as a platform was
very good, but as a programme of action it was bound to have made
Gandhiji very unpopular with the Hindus. He was not prepared to court
such unpopularity. He therefore preferred to constructive work which as
an act of kindness may help him to win the heart of the Untouchables.
Moreover the Harijan Sevak Sangh is intolerant of any movement
on the part of the Untouchables which is independent and opposed to
the Hindus and the Congress. Anticipating that such would be the
consequences of the change in the aims and objects, Ambedkar severed
his connection from it. He formed a parallel organization named as the
•t
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‘Samata Sainik Dal.’
It is true that Gandhi was aware of the fact that untouchability
was a sin at the early age of twelve. But what Gandhiji really had done
for the upliftment of the untouchables, is a critical question to answer.
Gandhiji began his public life in 1894 when he founded the Natal
Indian Congress. From 1894 to 1915, he was in South Africa. During
this period, he never thought of the Untouchable. He returned to India
in 1915. And from 1915 to 1922 he was completely absorbed in transforming
the Congress into a militant organization. And in 1922 Mahatma Gandhi
initiated the Bardoli programme, to organize Depressed classes for a
better life. However, within a year the matter was referred to Hindu Maha
Sabha, as being a socio-religious matter. And Gandhiji decided not to
indulge in social matters.
Babasaheb put forth the demand for separate electorate for the
Depressed classes in the Round Table Conferences held in London
during 1930-32. However, Gandhi representing the Congress, but alleging
to be the representative of all the Indians opposed tooth and nail the
demand for separate electorate.
Gandhiji has put in action his weapon of satyagraha many a time
against the British Government for the removal of political wrongs. But
he never used the weapon of satyagrha against Hindus to get them to
throw open wells and temples to the Untouchables. It is said that there
have been altogether 21 fasts to the credit of Gandhi. But not a single
129
o n e
w a s
u n d e r ta k e n
T h u s
w a s
a n d
to
H e
r e m o v a l
a
a s
m a n
U n to u c h a b le s
o f
a
w h o le . T o
a s
th e ir
r e a c h in g
to
U n to u c h a b ility .
th a t G a n d h i ’s
th o u g h t th a t G a n d h is m
n a tio n
r e g a r d
th e
A m b e d k a r o b s e r v e d
n o t tr u e .
o f th e
f o r
h im
w a s
it is
f r ie n d
p la c e s
o f
fo r th e
U n to u c h a b le s
d o o m
o f
th e
u n to u c h a b le s
im p o s s ib le
fo r
th e
U n to u c h a b le s
w h o
a
lo v e
h im
p o w e r
s e lf
d o e s
a n d
n o t
a u th o r ity
b e lie v e
in
th e
th e
s ta le .
Appraisal :
A
in
th is
c r e d it
c o r r e c t a p p ra is a l o f th e
r e g a r d
to
is
h im
f o r
U n to u c h a b le s .
th e
n e c e s s ity
e x a m in in g
M
h is
o f
a n d
r e s p o n d
to
to
T h e
a d m
s in c e r ity
a n d
o n e
w h o
o f
k e e p s
b e h in d
G a n d h iji
it.
o f
b e in g
( i)
n o t
h is
( ii)
o n
a
h is
a s
G a n d h i
a n d
o n
d o
M
n o t
m is s io n
o f
a h a tm a
M
f o r
c o n s ta n tly
n o t
to
h a s
w h o m
o n
h is
s p ir itu a l
b id d in g s
d o e s
‘s a v io u r ’ o f
r e s p o n d .
a h a tm a
a
a
b u t
w is h
u n to u c h a b ility , ( iii)
b e
o f G a n d iji a n d
e a r n e s tn e s s
c a m p a ig n
H in d u s
b e in g
p o litic a l
ir e r s
ro le s
A m b e d k a r
G a n d h i
th e
g iv e
c a u s e
p r e a c h in g
a ll
o f
th e
th e
H in d u s
u n to u c h a b ility . B u t D r A m b e d k a r a f te r c r itic a lly
a n ti-u n to u c h a b ility
o f r e m o v in g
o r g a n iz e
T h e
U n to u c h a b ility
f r e e d o m
s a k e
is
r o le
r e p u ta tio n
p r e a c h in g ,
h is
H e
th e
r e a s o n s
r e m o v a l
e a s y .
o f r e m o v in g
r. G a n d h i’s
th r e e
n o t
re s p e c tiv e
H e
fa ile d . A n d
h e
m a k e s
B e c a u s e
b e in g
le a d e r .
n e v e r
to
U n to u c h a b le s
to
a n
h is
p u t
h a s
h a r b in g e r
o f
T h a t
h is
is
w h y
s o c ia l
th e
fo r
th e
b u ilt
u p
p o litic a l
th e
o r
H in d u s
r e lig io u s
H in d u s
n o t w a n t th e
th a t
fo rw a rd
a p p e a l
G a n d h i
a n ta g o n iz e
d o e s
h e
s a id
fo r
th e
U n to u c h a b le s
s tr o n g .
o f
D r.
B a b a s a h e b
A m b e d k a r
w a s
p r im a r ily
m e a n t
130
for the emancipation of the Scheduled Castes from the age old bondage
of untouchability. His whole life was fully devoted to that sublime cause.
He tried to maintain separate identity of the Scheduled Castes for
safeguarding their political interests. On the contrary, Mahatma Gandhi
asserted that the Scheduled Castes were inseparable parts of Hindu
Society. And with a view to maintain the integrated character of the
Hindu Society he was always opposed to give political recognition to
the Untouchables. Thus Gandhiji put more stress on constructive work
and removal of untouchability had a secondary place in his strategy. He,
however, believed that the programme of constructive work had the
possibility of being converted into a plan to win the heart of the
Untouchables.
Ambedkar gave primacy of social revolution in India. He gave
priority to social reconstruction in India before independence. For him,
the Civil Disobedience Movement of Gandhi would lead to revolution,
but he showed the differences between revolution and social change.
Revolution is merely transference of political power from one party to
another. Real social change will occur if the revolution is accompanied
by a redistribution of power among the forces operating in the society.
Though their strategies are different but both of them worked
hard for the emancipation of Scheduled Castes. The Government of
independent India has been trying to uplift the Scheduled Castes and
Schedule Tribes right from its very inception. But they are still tradition
bound. Still they suffer a sense of inferiority which takes away their
131
‘push’ to develop further. They are still not well organized. Politically
they are not a single homogeneous entity; hence their political bargaining
power is less. But their younger generation is becoming more and more
conscious and assertive. There is thus a ray of hope for the completion
of work started by Babasaheb and Gandhiji.