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AMBEDKAR - A SOCIAL ACTIVIST ON GENDER EQUALITY
Prof. D. Sai Sujatha
Professor, Department of Population
Studies & Social Work, Sri Venkateswara
University- 517502.
M.Narmada
Research
Scholar,
Department
of
Population Studies &Social Work, Sri
Venkateswara University – 517502
Abstract :
Ambedkar’s views on women’s distress, social equality, caste and Hindu social order and become significant to modern
Indian feminist thinking. For the Indian Women’s Movement, Ambedkar provided a powerful source of inspiration to
formulate a feminist political agenda which simultaneously addresses the issues of class, caste and gender. The status of
women in latter Vedic period had been degrading and made them as slaves through sexual discrimination. The socioeconomic status of the women was decreasing day by day. The women were expected to be obedient to men. They had
no property rights and they were treated as the property of men. Consequently the women in later Vedic period had
thrown in completed darkness. Manu, in his book “Manuscript” stated it is the very nature of women to corrupt men
verse 2 (213); women has no right to acquire property verse 8 (416); Rules like serving husbands faithfully even, if he
is devoid of any good qualities verse 154 (5); a girl, a young women or even an old women should not do anything
independently, even in her own house, verse 147 (5). A widow should be long suffering until death, self – restrained
and chaste ( Abstain re- marring) verse 158 (5). She should obey her husband while he is alive and not violate her vow
to him when he is dead 151 (5). It was due to the encouragement by Dr. Ambedkar that a large number of women came
out openly on the public streets to reclaim their social rights and self-respect. “Our society has been put to shame
because of you, Women are respected in our society, and every society honour’s the women of character. “Unity is
meaningless without the accompaniment of women. Education is fruit-less without educated women, and Agitation is
incomplete without the strength of women”.
Keywords: Social Equality, Sexual Discrimination, Social rights, Indian Constitution, Women Education
INTRODUCTION
Ambedkar’s views on women’s distress, social equality, caste and Hindu social order and
become significant to modern Indian feminist thinking. For the Indian Women’s Movement,
Ambedkar provided a powerful source of inspiration to formulate a feminist political agenda which
simultaneously addresses the issues of class, caste and gender.
Ambedkar tries to show how the gender relations and differences are constructed by Hindu
Brahmincal order, which conditions women to conform to a stereotype feminine behavior,
requiring them to be passive and submissive, suited only to a life of domestic and family
responsibilities through his The riddle of the women, The women and the counter revolution, The
Rise and fall of Hindu Women, Castes in India and via the issues of his journals Mooknayak (1920)
and Bahishkrit Bharat (1927).
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Ambedkar represented the way in which Manu regarded women. Dr. Ambedkar says,
education was denied to the women by the Manu which resulted disrespect and damage to the
women in Indian. She was denied the right to acquire knowledge which is the birth right to every
human being. Not only she was denied the right to realize her spiritual potentiality by the Brahmins
but she was also portrayed as value less to any spiritual potentialities.
STATUS OF WOMEN IN LATER VEDIC PERIOD
The status of women in latter Vedic period had been degrading and made them as slaves
through sexual discrimination. The socio-economic status of the women was decreasing day by
day. Many orthodox principles were forced upon them and they had been denied of basic human
rights. They were treated as slaves. They had no choices or freedom. They had been discriminated
by men and orthodoxy structure of the society; even the minority suffered at the hands of majority.
The women were considered as one of the three was the wine, women and wealth (T .Bharathi).
The women were expected to be obedient to men. They had no property rights and they were
treated as the property of men. Consequently the women in later Vedic period had thrown in
completed darkness.
Manu, in his book “Manuscript” stated it is the very nature of women to corrupt men verse
2(213); women has no right to acquire property verse 8(416); Rules like serving husbands faithfully
even, if he is devoid of any good qualities verse 154(5); a girl, a young women or even an old
women should not do anything independently, even in her own house, verse 147 (5). A widow
should be long suffering until death, self – restrained and chaste ( Abstain re- marring) verse 158
(5). She should obey her husband while he is alive and not violate her vow to him when he is dead
151(5).
The women in Pre- Manu days enjoyed respectable status in the Hindu society. Women
were free and enjoyed equal status along with men in matters of education, divorce, remarriage and
economic independence. The decline in status of women in the society began with the imposition of
severe restrictions on them under the influence of Manu smriti. A wife could be subjected to
corporal punishment by her husband reducing her status to that of slave. Like Shudras, a woman
was forbidden by Manu to study Vedas. In matters of property, a wife was reduced to the level of a
slave as she was not allowed to have any power over property. Thus, under the influence of
Dharamshatras (Manuscript), women was held in oppression of life long and were deprived of basic
human rights like right to education, right to property and right to study religious scripture.
The Artha Shastra stated that the principal aim of women is to get married and bear
children. Bhishma and Yudhistira believed that the woman is the root cause of the evil. Swamy
Sankaracharya (9th century A.D.) of Kerala proclaimed that a woman is gate to hell and she is
poison in the disguise of nector. Katha Upanishad (2-5) strictly warns men not to follow women for
“they strut about within the periphery of ignorance. They lead us as blind men lead the blind”
(Tikoo, P.N)
The so called golden age of Guptas had been the dark age for women due to some evil
practices performed by the women. They support red early marriages- even the pre- puberty
marriages. Some Brahminical rules and doctrines were forced upon women. The system of DevDassies keeping unmarried girls/ women in temples, for the service including sexual abuse by the
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priest in the name of god was started. Polygamy, child marriage, illiteracy for women and
discrimination on sex, besides caste, creed became order of the day. The condition was still worse
in the medieval period when Muslims invaded India and introduced strict rules for women to
remain in Pardha( Veil).
AMBEDKAR’S VISION
Ambedkar started his movement in 1920. He started brutal propaganda against the Hindu
social order and launched a journal Mook Nayak in 1920 and Bahishkrit Bharat in 1927 for this
purpose. Through its issues he demanded gender equality and the need for education, and showed
the problems of women. According to Ambedkar, women were treated as meager tools to accept
the burdens of the family, limited to the role of bearing children and fulfilling duties of a wife or
mother. Division of labour is not in their favour, as a result Indian women have lost their
uniqueness. They have to face discrimination on gender basis and humiliation. The traditional
attitudes regarded them as physically, intellectually and socially, inferior to man subject them to
male exploitation and unfair division of labour. The low status of women in Indian society is
primarily due to the fact that they have no control over material and social resources. This is
additionally compounded by lack of participation opportunities in the decision making process of
the family.
Dr. B.R. Ambedkar, being a philanthropic, kind and liberal social reformer was much
moved with the disgraceful and wretched condition and low status of women in society and he was
a torch bearer in the direction of social uplift of women generally and Hindu women specially.
Ambedkar choose his social reform approaches only after understanding the reality of the status of
women. Dr. Ambedkar was of the opinion that the Hindu women are tied up with bandage of
superstitions. They are also accountable for inculcating these wrong thinking learnt by them
through unjustifiable customs and preaching of the Shastras in the budding mind of their off spring.
Otherwise also the women in India have remained a matter of joy and a source of amusement at
such she was used and misused by men to serve their evil ends. It has also been mentioned in Hindu
Shastras that women is the bond slave of her father when she is young to her husband when she is
middle aged and to her son when she is mother.
The entire tale of Hindu code bill presents the determination of Dr. Ambedkar to bring
about the changes in the society. He was the one who just not talked on things; but really worked
on them. His apprehension for women is indisputable. It is not wrong to say he was a great feminist
of his day. Because women’s rights form a part of human rights and Babasaheb can rightly be
termed as the champion of it.
In 1936 Dr. Babasaheb Ambedkar delivered a speech at Damodar Hall and addressed
devadasis, Muralyas and Jogathinis. He gave them a call to come out of their nasty occupation.
“Our society has been put to shame because of you, Women are respected in our society, and every
society honour’s the women of character. Therefore you should forsake this dirty occupation, bring
good names to yourself and your society. Many Devadasis, Muralya’s and Jogathinis were
bewildered by his speech and approached him saying that they wished to come out of their
occupations, their marriages were arranged.
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Ambedkar a great thinker always thought far ahead his contemporaries; he rightly
acknowledged that the progress of the community is considered by progress of women. He said so
in his address in the All India Depressed Classes women’s conference held at Nagpur on July 20,
1942. He recognized marriage as a problem and says “let each girl who marries stand up to her
husband claim to be her husband’s friend equal and refuse to be his slave”.
In the reign of British Raj in India, the western education system attracted and enlightened
many Indians to work for the eradication of all evil practices that had been prevailed in Indian
society. In this context, we can make some illustrations such as according to Swami Vivekananda,
“Women will work out their destinies much better than men can do for them”. Raja Ram Mohan
Roy worked hard for the abolition of sati system. Jyotiba Phule sacrificed his life for the education
of girls. There were many social workers who had sacrificed and laid down their lives for the rights
of women.
Dr. B. R. Ambedkar began to voice his concern about the low status of women in Indian
society while he was still studying in Columbia University. Through his writings in Mook Nayak
newspapers, he raised the issue of gender inequality prevalent in Hindu society and the need of
women’s education to raise their social status. He involved women in his social reform movements
against social evils and demanded socio-economic and political rights for the depressed classes and
women. Dr. Ambedkar points out that Shastras, Caste and Endogamy – the three important pillars
of patriarchy in Hindu society –were responsible for discriminatory practice against women and
their degradation in social status.
At a Conference of Depressed Classes held at Mahad, Dr. B. R. Ambedkar made a bonfire
of Manuscript on December 25, 1927 in presence of more than fifty women to protest against the
discrimination of women and untouchables upheld by it. At the end of the Conference, Dr.
Ambedkar also addressed a meeting of about three thousand women of the Depressed Classes, the
first meeting of its kind in modern India and advocated them to dress well and live a clean life. He
emphasized on Education as necessary for females as it is for males. The concept of social justice
has been enshrined in the Indian Constitution. The fathers of the Indian Constitution had the dream
of a new social, economic and political order, the soul of which was social justice. Ambedkar was
the chief architect of the Indian Constitution.
AMBEDKAR AND INDIAN CONSTITUTION
The preamble of our Constitution declares that we the people of India, having solemnly
resolved to constitute India into a “sovereign, socialist, secular, democratic, republic” and to secure
to all its citizens justice, social, economic, political, liberty of thought and expression, belief, faith
and worship, equality of status and of opportunity and to promote among them all fraternity
assuring the dignity of the nation. Part III of the Constitution as fundamental rights is related to the
social justice. The fundamental rights inculcate the sense of reconstruction and foster social
revolution by generating equality amongst all, prohibiting discrimination on the grounds of Caste,
religion, sex, creed, place of birth, abolishing Untouchablity and making its practice punishable by
law, banning trafficking in human beings and forced labor. The important part of the Social justice
is the part IV of the Constitution as directive principles of state of policy. Although this part of
Constitution is not enforceable by any court. However the principles laid down there are
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nevertheless fundamental in the governance of the country and it shall be the duty of the state to
apply these principles in making laws.
Ambedkar made his own view for the women rights and that has been reflected in Indian
constitution. His goal was to make a society based on social justice. To secure this goal, Ambedkar
has given equal status to women on par with men by providing many provisions in the Indian
constitution. To him, sexual discrimination should be eliminated from the society and everybody
should get equal opportunity in the society. The Preamble of Indian constitution guarantees social
and economic justice to women and that is because of Ambedkar contribution. In the preamble it is
mentioned: i) social, economic and political justice, ii) freedom of thought, expression, belief, faith
and worship, iii) equality of status and opportunity and iv) fraternity assuring dignity of the
individual and national unity to all the citizens of India without any discrimination of caste, creed
or sex.
CONSTITUTIONAL RIGHTS AND WOMEN
In Indian Constitution, there are few articles exist that help the women of Indian society to
improve their position and to compete with their male counterparts. For example Article 14 – All
are equal in the eyes of law and equally protected by the law. It means equal rights and
opportunities in political, economic and social spheres. Article 15 prohibits discrimination on the
ground of sex. Article 15(3) enables positive discrimination in favour of women. Article 16
mentions there shall be equality of opportunity for all citizens in matters relating to employment or
appointment to any office without any discrimination on the basis of religion, caste, creed and sex.
Article 24 prohibits the employment of children below the age of 14 years in factories, mines or in
any other hazardous employment. Article 39 and39 (d) state Equal means of livelihood and equal
pay for equal work. As per article 41 the state shall guarantee within its economic limits to all the
citizens, the right to work, to education and public assistance in certain cases. Article 42 the state
makes provision for Human conditions of work and maternity relief. Under article 44, the state
provides a uniform Civil Code to all the citizens throughout the territory of India. Article 46 – The
state to promote with special care, the educational and economic interests of weaker section of
people and to protect them from social injustice and all forms of exploitation. Article 47 – The state
to raise the level of nutrition and standard of living of its people and the improvement of public
health and so on. Article 51 (A) (C) – Fundamental duties to renounce practices, derogatory to the
dignity of women. Article 243D (3), 243T (3) & 243R (4) provides for allocation of seats in the
Panchayati Raj System.
Ambedkar not only established constitutional guarantees to women but also introduced and
got passed four Acts which strengthened the position of women in the society. These were
incorporated in the Hindu Code Bill. These are: I) The Hindu Marriage Act, 1955. II) The Hindu
Succession Act, 1956. III) The Hindu Minority and Guardianship Act, 1956. IV) The Adoption and
Maintenance Act, 1956.
Dr Ambedkar advocated for equal wages for equal work without discrimination on the basis
of sex or caste, besides grant of paid maternity leave to expecting mothers. While strongly
supporting proposed maternity benefits to women in Bombay Legislative Council in 1928 he said
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“---- it is in the interest of the Nation that the mother ought to get a certain amount of rest during
the pre-natal period and also subsequently”
In January 1928, a women’s association was founded in Bombay with Ramabai ,
Ambedkar’s wife as its president. Along with the Depressed Classes Conference in Nagpur in
August 1930, women also had their separate conference. In the famous Kalaram temple entry
movement at Nasik launched in March 1930, about five hundred women participated in the nonviolent Satyagraha and many of them were arrested along with men and ill-treated in jails. To face
tortures along with their men, women also organized their Samata Sainik Dal. When Dr.
Ambedkar returned to India after attending the Round Table Conference in 1932, hundreds of
women were present for the committee meetings. At various places, depressed classes women’s
conferences were held and they began to present their demands boldly. The encouragement by Dr.
B. R. Ambedkar empowered women to speak out boldly their feelings. Dr. Ambedkar should be
credited for the self-esteem and firm strength of women.
SIGNIFICANCE OF HIS THOUGHTS
Dr. B.R. Ambedkar as a great champion of gender equality is clear from his diverse writings
on Hindu social order. In order to find out the root cause of dishonored status of women in Hindu
society, he studied Shastras, Smritis, Buddhist literature, Kautilya’s Arthshastra and so on. Through
his critical assessment of these historical and religious texts, Dr. Ambedkar clearly ascertain the
fact that women in Pre- Manu days enjoyed equal social status and economically independent.
Their status declined in the post-Manu period under the influence of Manuscript. The social
institutions of caste and endogamy upheld by Manuscript were largely responsible for decline in the
social status of women in the Hindu society.
The inseparability of caste and gender inequality in the conceptualization of Hindu social
order by Dr. B. R. Ambedkar is an important theoretical input in understanding the hurdles to
empowerment of women in the Indian social milieu and needs to be taken note of by the Indian
feminists. In other words, any feminist discourse/agenda for the empowerment of Indian women
must take into account the realities of Shastras (Manuscript), Caste and Endogamy –the three
important pillars of Hindu social order –that moulds Hindu minds and deny equal social status to
women in matters of entitlement of rights, property, and inheritance.
Dr. B. R. Ambedkar not only wrote comprehensively to counter the orthodox Hindu opinion
against women but worked as an activist and social reformer at the grass roots level to organize and
empower women of depressed classes so that they could battle to regain their social rights such as
right to drink water from their source and right to enter temple that were traditionally denied to
them by the caste Hindus. It was due to the encouragement by Dr. Ambedkar that a large number of
women came out openly on the public streets to reclaim their social rights and self-respect.
As a member of the Bombay Legislative Council, Dr. B. R .Ambedkar was in the forefront
in championing the cause of women’s empowerment by forcefully arguing for the passage of
Maternity Benefit Bill. As the Chairman of Constitution Drafting Committee, Dr .Ambedkar made
a pioneering contribution in introducing Articles 14, 15, 16, 39, 42 in the Indian Constitution that
guarantee protection to women from any kind of discrimination. As the Law Minister in the Union
Cabinet, Dr. Ambedkar made every effort for the passage of Hindu Code Bill despite staunch
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opposition from vested interests. This shows the great importance he attached to the cause of
gender equality in India.
While Dr. B. R. Ambedkar has made a notable contribution towards the emancipation of
Indian women through his rich and illuminating interpretations of Hindu social order (based on
graded system of Caste hierarchy and gender inequality), the contemporary feminist discourse in
India has largely ignored this rich classic literature. However, it needs to be realized that any
feminist discourse on gender equality in India in isolation of social institution of caste would be a
futile exercise as women as a category undifferentiated by caste does not exist for feminists to
mobilize. Unless this social reality dawns on Indian feminists, they would be devoid of any
concrete agenda that truly empowers common women. There is, therefore, a need for Indian
feminists to turn to Dr. B. R. Ambedkar to understand the complex matrix of caste and gender so as
to build a counter narrative that challenges the hegemony of patriarchal Hindu social order which
reproduces gender inequality and violence in a systematic manner.
Dr. Ambedkar realized that Gender equality, gender main streaming, networking,
leaderships, financial freedoms are the essential aspects of women empowerment. Dr. Ambedkar
started involving women in the struggle, for abolition of caste systems and upliftment of the
underprivileged sections. He realized that this could not be achieved without liberating the women
themselves. He motivated them to participate in struggle against caste prejudices. Dr. Ambedkar
put all his efforts to provide the educational opportunities without any discrimination to all the
citizens of India.
Dr. Ambedkar as an architect of Indian Constitution provided strong constitutional
safeguards to women. The Special Marriage Act sets four essential conditions for a valid marriage
i.e., monogamy, sound mind, marriageable age and the parties should not be too closely related.
There are some grounds available to the wife only, both in Hindu and the Civil marriages. Violent
and forceful abortions and abortions without consent of women are crime under section 313.
The Hindu Succession Act gives male and female heirs almost equal rights to inheritance.
Section 14 says that any property possessed by a female Hindu shall be held by her as full owner
and not a limited owner. Dr. Ambedkar introduced Hindu Code Bill in 1948 which was
revolutionary in confinement of proprietary rights to women but when not accepted by the
parliament, he resigned from the ministerial post from the cabinet in 1951.
Dr. Ambedkar strongly believed that women empowerment can be achieved by welfare of
women. Worldwide activists of empowering women should follow the vision of Dr. Ambedkar.
CONCLUSION
Dr. B.R. Ambedkar vision of ‘Social Justice’ is concerned with the amelioration of the
women, Scheduled Castes and Scheduled Tribes in the society. He strongly fought against the
prevalent Caste system and Gender discrimination in the society. His struggle for social justice
could be visualized in the ideals and philosophy of the Indian Constitution. Thus the Constitutional
ethos of the social revolution running through the ‘preamble’, fundamental Rights and the directive
principles expressly emphasize the establishment of an egalitarian social order and based on human
values of justice, Social, economic and political, equality of status and of opportunity and fraternity
assuring human dignity. Thus Dr. Baba Saheb Ambedkar created a social revolution by awaking
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the women, Scheduled Castes and Scheduled Tribes and breaking all social values based on Hindu
Social System.
Dr. B. R. Ambedkar can be regarded as one of the greatest intellectual and social reformer
of modern India who struggled throughout his life for the liberation of Indian women (particularly
from depressed classes) from the lifelong bondage and slavery under the influence of Hindu social
institutions. By conceptualizing caste and gender inequality as inseparable constituents of Hindu
social order, Dr. B.R. Ambedkar laid the fundamentals for gradual transformation of Indian social
consciousness and gender justice in India. It may undoubtedly be mentioned here that B.R.
Ambedkar was a path-maker of all the women irrespective of religion, caste, creed, gender etc. He
brought a new trend for uprising the women through his thoughts and beliefs. He also talked about
the Muslim women about wearing veil, their religious traditions and marriages. B.R. Ambedkar
was a fighter for women liberation. He fought against all kinds of discrimination against women
throughout his whole life. But still discrimination against women in Indian society is ignored.
It is also to be noted that, at present the Indian women have progressed a lot in various parts
of their life although they are still suffering from various social evils like dowry, eve teasing, rape
etc. It is a fact that in the magnificent improvement of Indian society, the Indian women have
moving forward to the developmental process to be treated equally. However it is yet to be
recognized by the people of India that women should have given the equal rights and opportunity
with men so as to create a glowing India where women can live freely and equally irrespective of
religion, caste, creed, gender etc. To conclude all of us should remember the quotation of Dr. B.R.
Ambedkar on Unity, Education and Agitation.
“Unity is meaningless without the accompaniment of women. Education is fruit-less
without educated women, and Agitation is incomplete without the strength of women”.
REFERENCES
1. Article 37 of the Constitution India.
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3. Bijay. K Barnwal, Dr. B.R. Ambedkar’s Quest for Gender Equality- It’s relevance in contemporary
Feminist Discourse. Vol: IV. Mar- April :2014.
4. CAD vole: X-XII, p-456.
5. Dr. B.R. Ambedkar series pub of Ambedkar peeta, KSOU, Mysore -2005,pp-5.
6. Dr. B.R. Ambedkar on Women’s emancipation.
7. Dr. Baba Saheb. Ambedkar writings and speeches .vol: 17, part -3, pp-283.
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on :06 AM, IST Apr-14, 2015. Google Home page.
9. J.S. Narayana Rao and A. Somashekar, “ B.R. Ambedkar is relevance today” shakthi pub. New Delhi
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11. Purohit B.R. Sandeep Joshi “ Social Justice in India” rewet pub. Jaipur, 2003,pp-209.
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13. Tikoo, P.N. “ Indian Women: A Brief socio- Cultural survey”, Delhi- 1985.
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