Dr. Ram Janam
Assistant Professor (English)
Gayatri Vidyapeeth P.G. College Risia,
Bahraich. (U.P.)
ABSTRACT:
Despite advancements in the political, social, and economic spheres in our nation, discrimination and caste violence against women and Dalits persist, endangering the human dignity of these marginalized groups. Ambedkar, a rationalist, viewed the Hindu social structure critically in order to establish a straightforward and equal society. Ambedkar’s theory changed the way that different segments of Indian society could obtain social justice, as he attempted to do so by encouraging the lower castes to participate in society on a socioeconomic and political level. Therefore, the goal of the research article was to examine Dr. Ambedkar’s views on social equality. Furthermore, which seeks to investigate his vision for the development of modern India.
KEY WORDS: Constitution, Caste discrimination, democracy, exploitation, acts, inequality,
RESEARCH PAPER:
One of the biggest social democracies in the world is India. Its Constitution emphasizes the importance of a democratic nation and the protection of all human beings. The difficulties of the social system’s discrimination against the depressed caste is the main topic of this article. Although the Indian constitution states that the underprivileged castes must be protected, this group is subjected to widespread exploitation and abuses across the nation. Furthermore, the government’s position and social justice theory are called into doubt by the atrocities and violations of Dalits’ human rights. It is an effort to ascertain the reasons behind the continuation of violence against Dalits despite the numerous protections offered by the Constitution and laws passed by the Parliament over time. Humankind arrived in the twenty-first century, and India has advanced from an economic, political, and social standpoint. Dr. This research paper aims to examine Dr. Ambedkar’s ideology towards equality in society and his vision for the formation of modern India. Ambedkar’s analysis of the caste system, untouchability, and Hindu social order was intended to create a homogenous Hindu society based on the human values of equality, liberty, justice, and universal brotherhood (Unesco).
In addition to being the father of the Indian constitution, Dr. Ambedkar was a famous liberation fighter, political figure, writer, economist, philosopher, and thinker. Every segment of women should have their fair share, he said, and it is essential to preserve and defend women’s dignity and modesty. He also said that women should be given social education, well-being, and socioeconomic cultural rights. When creating the Indian Constitution, Dr. Ambedkar left his mark of skill and vision. His statesmanship is evident in every article of the document. Ambedkar favored England’s parliamentary system above America’s presidential one. According to Dr. Ambedkar, the president is the head of state but not the executive. Although he does not govern the country, he symbolizes it. He represents the country. In the government, he serves as a ceremonial element on a seal that announces the country’s decisions. In general, the ministers’ advice will bind the president of the Indian Union. According to Hande and Ambedkar, “he is not allowed to act against their counsel or without it.”
Dr. B.R. Ambedkar, also called Dr. Babasaheb Bhimrao Ramji Ambedkar, was a complex individual who was a feminist, a scholar, a writer, a constitution builder, an economist, a philosopher, a patriot, a social reformer, and a defender of Dalits. He gained the unusual distinction of being the first monetary economist in India to carefully examine the issues facing the Indian rupee. He was a leading proponent of industrial modernization and supported economic model-based industrialization in addition to the fundamental socialist principles of the Gandhian economy. He supported agricultural technology advancement, land reform, and skill development. He sought a cooperative approach and criticized the centralized nature of fiscal federalism. The’magna carta’ for the equal standing of Hindu women in society was the Hindu Code Bill he prepared. He was so in favor of this historic legislation that he did not even think twice about leaving the cabinet. His primary role in creating the Indian constitution, which is founded on the principles of democracy, liberty, equality, and secularism, is without a doubt his most important achievement. Unquestionably a remarkable individual, Dr. Ambedkar has played a significant role in guiding “independent India” toward “modernized India.” In 1990, he received the Bharat Ratna for his work as the architect of modern India. This essay aims to examine his influence on the development of contemporary India.
The untouchable caste in which Dr. Baba Saheb Bhimrao Ambedkar was born was denied all social, educational, religious, and political rights. Despite this, he is regarded as one of the world’s most educated individuals. He held advanced degrees from Germany, England, and America. Despite his schooling, he had to deal with a lot of social insults. He was so severely abused by the staff when he was appointed as the Maharaja of Baroda’s Military Advisor that he was forced to resign. After receiving a law degree from England, he opened his own independent legal firm in Bombay because he was tired of being insulted by people from his caste and never wanted to work.
The Indian Constitution’s spirit and vision are social justice. It is the state’s responsibility to establish a social order where the country’s legal system upholds equality of opportunity and, in particular, makes sure that no citizen is denied the chance to obtain justice because of financial or other limitations. An attempt is made to examine Ambedkar’s views on social justice in this article. After that, it concentrates on Ambedkar’s social justice beliefs and challenges within the Indian setting before examining how relevant his work is now.
A key component of Dr. B.R. Ambedkar’s philosophy is the idea of human dignity. Human dignity is the idea that, by virtue of being human, one is entitled to respect. Since the upper caste Hindus have ruled over the Dalits for ages, Ambedkar has dedicated his life to promoting their dignity and self-respect. Due of their birth status, the Untouchables are subjected to a great deal of social, economic, and educational discrimination. The state apparatus stops working whenever a Hindu from the upper caste intentionally harms the Dalits. Nobody is prepared to bring legal action against Hindus from higher castes. Ambedkar was dissatisfied with the caste system that was founded on Hindu hierarchy. He believed that the only way to restore the Dalits’ dignity was to eradicate caste (Ambedkar and Moon).
Being an untouchable Mahar lad, BR Ambedkar began his educational adventure and continued it until his death. Nevertheless, as a student, he endured numerous hardships, including being compelled to remain in a corner and being prohibited from playing games or cricket in order to avoid interacting with other caste children. Since the untouchables were not regarded as religious and had no right to practice their religion at all costs, he was forbidden from learning Sanskrit, which was the only language in which the sacred texts of the Hindu religion could be read. Instead, he was forced to learn Persian, a language in which he had no interest whatsoever. After Prime Minister Nehru rejected his honorable “Hindu Code Bill,” which would have protected Indian women’s rights, Dr. Babasaheb Ambedkar resigned from his position as the country’s first law minister. However, none of the women’s organizations discuss it. Dr. Babasaheb’s contribution to women’s liberation in India is completely disregarded and concealed. He battled to pass the Bill for three years. It was India’s most significant social reform to date. It is merely a statement of women’s rights. It discussed restoring Indian women’s dignity and granting men and women equal rights. These include guardianship, marriage, divorce, and the succession order to property. At the time, it was a groundbreaking action and a first step toward women’s emancipation and acknowledgment in India. A woman will be able to dispose of her property and have property in her own right thanks to this. “This bill was not able to pass because of the orthodoxy in the ruling party, which was led by Shyama Prasad Mukherjee.” (M. Ambedkar; Sachchidananda & Sachchidananda)
According to a top UN official, Bhimrao Ambedkar was a global pioneer whose unwavering efforts to guarantee the political and social empowerment of marginalized groups match the goals of the UN’s 2030 development strategy. According to what he said yesterday, Ambedkar recognized that growing and enduring disparities present serious obstacles to the social and economic prosperity of countries and their citizens. He was a trailblazer in India and other nations for his unceasing efforts to guarantee that workers were treated properly, that excluded groups were given political and social influence, and that everyone had access to education.
An important work to end casteism is Ambedkar’s Annihilation of Caste. Mahatma Gandhi was drawn to this well-known speech. According to Dr. Ambedkar, the reformers among the high-caste Hindus were enlightened intellectuals who focused their efforts on ending forced widowhood, child marriage, and other practices. However, they did not feel the need to advocate for the abolition of castes or have the guts to do so. He asserts that social and religious changes spearheaded by saints came before India’s political upheavals. However, social reform continued to be neglected during British administration since the subject of political independence took precedence over it. pointing at the. Whether before or after the revolution, he said, the Socialists will have to battle the monster of caste. He claims that segregation of labor is not the foundation of caste. A division of labor is what it is. Caste is a destructive institution as an economic organization as well. He exhorts Hindus to abolish the caste system, which severely undermines social cohesion, and establish a new social structure founded on the values of freedom, equality, and brotherhood in accordance with democratic ideals. He suggests that one way to address the issue is through intercaste marriage. However, he emphasizes that the fundamental reason castes are still in place is because of the belief in the Shastras. Therefore, he recommends that every man and woman be set free from the enchantment of the Shastras, rid their minds of the evil ideas based on them, and they will intermarry and eat with one other. He believes that reason, not the horrible customs of the caste system, should be the foundation of society.
UNTOUCHABILITY AND UNTOUCHABLE’S PROBLEMS:
Hindu civilization has been plagued by untouchability, which works against the fundamental humanistic principle of tolerance that defined and characterized ancient India. The Hindu Succession Act of 1956, which reformed Hindu law, was a significant victory of law against tradition. For the British rulers, India had traditionally served as a test bed for new laws. The Indian Constitution was drafted in the middle of the 20th century and drew extensively from other countries’ experiences with functional democracies. Based on the experience, the Constitution has proven to be effective. Evidence of the caste system’s decline in urban areas is encouraging, but even in that case, there is no excuse for complacency; we must keep up our efforts to abolish the caste system’s negative effects. However, I have to acknowledge that in rural places, remnants of untouchability still exist. Our future work will be done in the village, which continues to be the administrative entity. Today’s state is dedicated to establishing a just social order, and fresh initiatives aimed at bettering the lot of the average person are evident in every aspect of life. Some of the distinctive characteristics of the socioeconomic scenes of the free India, in which Dr. Ambedkar’s philosophy and ideals have been crucial, are the transition from status to contract, from immobility to mobility, and from the propensity to view the past as the ideal to the belief in a bright future supported by socialist ideals of equality and fraternity.
THE PERSPECTIVE OF AMBEDKAR ON EDUCATION:
He believed that the only effective remedy for all societal problems was education. He tried everything he could to instill the value of education. He emphasized how important higher education is. He established educational institutions, ushering in a new age. He was adamant that just as the body need nourishment, the mind requires ideas, which education is the only way to provide. Compared to his contemporaries, his views on education were very clear. It is said, “He was adamant that education alone could contribute to the development of a modern India. This wonderful man inspired humanity to establish a homogeneous society, and for that, I am incredibly grateful.” (Hartsell, Thomas L., and Bernstein, JD)
His vision of modern India and democracy:
Dr. Ambedkar was a staunch patriot and nationalist. We must be resolute in the Constituent Assembly to fight for our freedom until the very end. Despite his unwavering battle, Dr. Ambedkar never strayed from democratic principles. He vehemently condemned unconstitutional tactics such as civil disobedience. He never sided with those who used violent and unlawful methods because he believes that democracy is a system and technique of government that allows for revolutionary changes in the economic and social lives of the people without resorting to bloodshed. He claims that the grammar of anarchy is the unconstitutional methods. He suggested that we give up on the strategies of satyagraha, non-cooperation, and civil disobedience. Unconstitutional measures were widely justified when constitutional methods of accomplishing economic and social goals were no longer viable. However, in cases where constitutional methods are available, these unlawful methods cannot be justified. He stated his strong conviction that the Constitution is a vehicle of life and that its spirit is always the spirit of the times. According to Bhagavan and B. R. Ambedkar, “the greatness of his life and mission indicates conspicuously, his prophetic zeal and burning love for suffering humanity made a deep impression on his contemporaries.” He voiced his serious concerns about Indians’ attitude. “Indians today are governed by two different ideologies,” he stated in his radio interview. A life of liberty, equality, and fraternity is affirmed by their political ideal, which is outlined in the Constitution’s preamble. They are denied the societal ideal that their faith embodies. The Indian Constitution has outlawed untouchability (Bhimrao Ramji Ambedkar, Dr. Ambedkar and Democracy: An Anthology). However, as Dr. Ambedkar had envisioned, rights will be safe and secure if society is willing to acknowledge the rights that legislation has chosen to implement. However, it seems to be true that no law, no parliament, and no judge can truly safeguard fundamental rights if the community opposes them.
In conclusion, it can be claimed that while Dr. Ambedkar’s vision is not entirely realized, Indian society has seen significant improvement and is no longer the same as it was in the past. In India, his opinion is truly being realized. In the twenty-first century, caste violence and discrimination among the many castes are the main causes of the inequity, injustice, and economic backwardness that our country is experiencing.
WORKS CITED:
1. Agarwal, Sudarshan. Dr. B.R. Ambedkar, the Man and His Message: A Commemorative Volume. Prentice Hall of India, 1991.
2. Ambedkar, Bhimrao Ramji. Dr. Ambedkar and Democracy: An Anthology. 2018.
3. Dr. Babasaheb Ambedkar, Writings and Speeches. 2002.
4. Ambedkar, Bhimrao Ramji, and Vasant Moon. Dr. Babasaheb Ambedkar, Writings and Speeches. 2003.
5. Ambedkar, B. R. The Buddha and His Dhamma: A Critical Edition. Oxford University Press, 2011.
6. Ambedkar, Mahesh. The Architect of Modern India: Dr. Bhimrao Ambedkar. Diamond Pocket Books Pvt Ltd, 2016.
7. Avari, Burjor. India: The Ancient Past: A History of the Indian Subcontinent from C. 7000 BCE to CE 1200. Routledge, 2016.
8. Bhagavan, Manu. Aishwary Kumar. Radical Equality: Ambedkar, Gandhi, and the Riskof Democracy. The American Historical Review, vol. 121, no. 5, 2016, pp. 1638-39.
9. Now, the food they cook is untouchable?, published in The Hindu, dated on 04/09/2012, p.4. http://www.thehindu.com
10. Dalit women begin fast-unto-death?, published in The Hindu, dated on 09/09/2024, p. 3.http://www.thehindu.com
