Dr Babasaheb Ambedkar (Vol. 17 Part-I): Struggle for Human Rights

Dr. Bhimrao Ambedkar (1891-1956) was a scholar, social reformer, powerful advocate of the rights of Dalits and women, chairman of the Constituent Assembly of India, and the country’s first law minister.

In 1976, the government of Maharashtra set up the Dr. Babasaheb Ambedkar Source Material Publication Committee to compile his complete works. The Committee consisted of the state’s then-education minister and noted scholars and writers. In 1978, when Vasant Moon (Dalit activist, author and Officer on Special Duty) joined the Committee, it decided to procure and publish Dr. Ambedkar’s unpublished writings too.

The state’s Education Department started to publish a 22-volume series titled Dr Babasaheb Ambedkar: Writings and Speeches in 1979, and it brought out this 17th volume in April 1993.  The series was re-printed by the Dr Ambedkar Foundation, an autonomous body under the Ministry of Social Justice and Empowerment, in January 2014.

The present volume comprises literature on various struggles led by Babasaheb on furthering the rights of the marginalised – from the Chawdar Tank Satyagraha in Mahad to Kalaram Temple Entry Satyagraha in Nasik. It also contains records of Dr. Ambedkar's role in the Round Table Conference in London and the Poona Pact. Dr. Ambedkar's key speeches, comments, and press interviews on a variety of topics are featured. 

This first part of the volume highlights Dr. B.R. Ambedkar’s relentless fight to stand for the rights of the marginalised in India. His dedication to social justice and equality is reflected in his writings and speeches where he advocates the principle of “one man, one vote, one value” in our political, social, and economic life. The 529-page document is divided into five sections and ten appendices. 

SECTION I

The Mahad Satyagraha is an important event in Ambedkar’s activism. He planned a non-violent protest against the caste system by trying to access water from the Chawdar tank in Mahad which was used only by members of the supposed upper castes. The objective of the Mahad Satyagraha was to raise “the banner of equality” and to demolish the caste hierarchy. In his address, Babasaheb said, “We will attain self-elevation only if we learn self-help, regain our self-respect, and gain self-knowledge”.

SECTION II

This section highlights the conversations, with often opposing views, between Dr. Ambedkar and Mahatma Gandhi at Manibhuvan in Bombay on August 14, 1931. Gandhi believed, “I am against the political separation of the Untouchables from the Hindus. That would be absolutely suicidal”. Ambedkar believed that real growth for the depressed classes would arise from improvements in their economic, educational, and political status. He believed that improvements in these areas would inherently lead to get access to temples and more social acceptability. During their discussions, Ambedkar articulated his dissatisfaction with the caste system, asserting that he could not identify as a Hindu if it entailed being part of a system that demeaned him. 

SECTION III

This section highlights Babasaheb’s thoughts on the unfairness of the Simon Commission, which did not have any Indians on it. He realised that “the most important need of the day is to give the majority of people a sense of a common nationality” and that they should live their lives as “Indians first and Indians last”.

SECTION IV

Ten days before the Dandi March of Gandhi in the year 1930, Ambedkar launched his movement for temple entry at Nasik, demanding entry for those deemed Untouchables to Hindu temples. Over 15,000 people came together at Nasik for the cause. 

Ambedkar said, “I started temple entry Satyagraha only because I thought that was the best way to wake up the depressed classes”. He also said, “I want the depressed classes to focus their energy and resources on politics and education, and I hope that they will realize the importance of both”. This Satyagraha is also done with the motive to trying to change the minds of Hindus from the supposed upper castes. 

The Satyagraha campaign was separate from the Congress, the book notes. The marginalised castes planned it, ran it, and paid for it. Mahatma Gandhi did not explicitly support the movement, despite his observation of not supporting untouchability himself. Ambedkar writes, “Naturally the Untouchables expected full support from Mr. Gandhi to their Satyagraha against the Hindus the object of which was to establish their right to take water from public wells and to enter public Hindu temples. Mr. Gandhi however did not give his support to the Satyagraha. Not only did he not give his support, he condemned it in strong terms”.

Section V

In this section, Dr. B.R. Ambedkar discusses several initiatives and movements to end the structural injustices that the Untouchables and other marginalised communities in India have experienced for so long.

Ambedkar writes that instead of making statues, a better way to give tribute to those who have battled for social justice is by making public libraries in their memory. Ambedkar writes that the only way to emancipate the outcastes is to entirely demolish the caste system. He adds that Hindus should not forget that the conversion of the depressed classes to other faiths was a response to their persecution within the Hindu religion. Ambedkar was committed to ensuring that social justice was not restricted to faith affiliation by advocating for rights that do not change even if a person changes its faith or religion. Ambedkar writes in this section that the Independent Labour Party, established by Babasaheb on August 15, 1936, was a useful platform for the depressed classes to improve their condition.

According to Ambedkar, the exclusion of the depressed classes from the Viceroy's Council was not just a mistake, but also an insult and a violation of trust. He emphasizes the importance of gathering all of the leaders from depressed classes from across India for a meeting so that they can collaborate to solve their problems and achieve their objectives.

Ambedkar advocates for Scheduled Caste colonies which can provide them with the same rights and respect as Bantus in South Africa, as well as the necessary safeguards to defend their rights and dignity. He wrote about how people perceive Scheduled Castes, claiming that in the past, these groups were regarded as “outside the pale” of Hindu society. He also believes that the issue of Scheduled Castes should be brought to the attention of the United Nations. According to him, the fight for the rights of the Scheduled Castes is a larger social movement that requires alliances with political parties which aim to fight caste discrimination.

In a letter addressed to Jogendra Nath Mandal, who went on to become the Minister of Law and Justice of Pakistan, Ambedkar writes, “The Scheduled Castes were incapable of doing anything precisely with regard to the question of partition. They could neither force partition nor could they prevent partition if it was coming. The only course left to the Scheduled Castes is to fight for safeguards either in a United Bengal or a Divided Bengal.”

Before concluding, Ambedkar discusses the need for organizations for political representation. These bodies should not only help win elections, but also educate, agitate, and organise people towards progressive ideas and give them power. In a conversation with writer Mulk Raj Anand, Ambedkar says, “Education should encourage the new young to ask the teacher, one new question a day”.

Focus by Piyush Ranjan.