Ambedkarism

B. R. Ambedkar (1891-1956)

Ambedkarism is the philosophy and ideology of Dr. B. R. Ambedkar, a prominent social reformer, economist, jurist, and the first Law and Justice Minister of independent India. It emphasizes social justice, liberty, equality, fraternity, the abolition of caste based discrimination, constitutional democracy and educational empowerment, along with other core principles. An Ambedkarite is one who follows the philosophy of Ambedkar. Icons of Ambedkarite ideology also include Periyar, Jyotirao Phule, Shahu Maharaj and others. ^[1]

Historical Context and Origins

In the early twentieth century, Dr. Bhimrao Ramji Ambedkar emerged as a prominent champion of the Depressed Classes, advocating for their social and political rights in a society marred by caste-based discrimination. The groundwork for social reforms had already been laid in the nineteenth century by reformers such as Jyotirao Phule, Narayana Guru, and Shahu Maharaj, whose efforts against social injustices created a conducive environment for Ambedkar’s later work. Born into a middle-class family, Ambedkar, despite his father's position as a Subedar-Major in the British Army, experienced the humiliations of untouchability, which fueled his determination to fight for the emancipation of his people. Ambedkar’s intellectual brilliance enabled him to overcome numerous obstacles, achieving remarkable academic success, including a Master’s degree in Economics from Columbia University in 1915, a PhD in 1917, and further degrees from London University. This academic pursuit was supported by a generous grant from the Maharaja of Baroda, allowing him to gain a deep understanding of religious text of Hinduism, other religions, and the social issues of the time. His personal experiences with caste-based discrimination steeled his resolve to challenge the caste system, which he viewed as a societal construct devoid of divine sanction. Ambedkar’s activism centered around the abolition of the caste system and the liberation of his people, as he believed the untouchables had been conditioned to accept their oppression due to a misguided understanding of karma. In his testimony before the Southborough Committee in 1919, Ambedkar emphasized the division caused by caste, stating that Hindus were divided more by caste than by religion, thus highlighting the social and political chasm between the touchables and untouchables. In his pivotal work, Annihilation of Caste, Ambedkar argued that caste was not just a social division but a deeply ingrained mindset shaped by religious doctrines, which needed to be dismantled for true equality to emerge. By advocating for the abolition of caste , challenging the authority of texts like the Manusmriti, coupled with his later embrace of Buddhism as a framework for social justice, which became a defining aspect of Ambedkarism. In 1956, Ambedkar publicly converted to Buddhism along with hundreds of thousands of his followers, marking a profound shift in his approach to caste abolition. He saw Buddhism as an egalitarian religion devoid of caste hierarchy, which he argued was deeply embedded in Hinduism. Through his adaptation of Buddhism—often called Navayana, or “New Vehicle”—Ambedkar reinterpreted its teachings to focus on ethical and social equality, viewing this new form of Buddhism as a pathway to liberation for the oppressed. This religious and philosophical turn emphasized not only spiritual freedom but also socio-political emancipation, establishing a moral foundation for Ambedkarism’s commitment to dismantling caste oppression and advocating for a truly inclusive and caste-free society in India. ^{[2] [3]}

Core Principles of Ambedkarism

Ambedkar's Vision of Social Justice :

Dr. B.R. Ambedkar's concept of social justice is centered around creating a society founded on equality, liberty, and fraternity, where every individual is treated with dignity, and no one is oppressed based on birth or caste. He believed that a just society dissolves both reverence and contempt, creating a compassionate community. Ambedkar saw social justice as a means to organize society in such a way that all human beings can freely and fairly develop, with a strong emphasis on economic and social equality. ^[4]

For Ambedkar, social justice often required unequal or preferential treatment for historically marginalized communities to bring them on equal footing with others. He opposed the caste system, which he considered the root cause of inequality, and critiqued religious hypocrisy that perpetuated exploitation. Ambedkar believed that a just society should be based on merit , achievements and opportunities, not by birth, and advocated for a system that ensured the rights and well-being of the oppressed. The Indian Constitution, drafted under his leadership, includes provisions to secure social, economic, and political justice, liberty, and equality for all citizens, with specific measures to uplift marginalized communities. Article 17 of the Constitution abolished untouchability. In the speech before constitution assembly for the success of constitution Ambedkar expressed his hope that, while India had achieved political freedom, it had yet to attain social and economic liberty. He stressed that social justice is rooted in equality and fraternity, the latter being essential to prevent anarchy and uphold moral order. Without fraternity, an ideal society is impossible, and thus, liberty, equality, and fraternity are the cornerstones of social justice.

Social philosophy

According to B. R. Ambedkar "Society is always composed of Classes." Their foundations could be different. A person in a society is always a member of a class, whether it is economic, intellectual, or social. This is a universal truth, and early Hindu culture could not have been an exception to this rule, and we know it wasn't. So, which class was the first to transform into a caste, because class and caste are, in a sense, next-door neighbours, separated only by a chasm. "A caste is a closed social group." ^[5]

Untouchables were forced to not wear good clothes but for Ambedkar, the suit was a strategy for political resistance, an assertion of power, a means to break the caste barrier in a society that is caste ridden. ^[6]

Ambedkar advocated for a Separate Electorate for the "Depressed Classes" (Scheduled Castes) to secure their own representatives in the legislative assemblies, as proposed in the British government’s Communal Award of 1932. This proposal faced strong opposition from Mahatma Gandhi, who argued that it would divide Hindu society. Following Gandhi's protest and fast unto death, Ambedkar agreed to a compromise, known as the Poona Pact. The pact replaced the separate electorate with a joint electorate, where Scheduled Castes would be represented within the general Hindu electorate, while also ensuring reserved seats for them. Later, Ambedkar also advocated for policies to establish land settlements and economic support for Scheduled Castes, including proposals for separate settlements or villages to enable their socio-economic upliftment and reduce their dependency on upper-caste-dominated communities. ^{[7] [8]}

See also

Organizations

• Buddhist Society of India
• Ambedkar Makkal Iyakkam
• The Casteless Collective
• Viduthalai Chiruthaigal Katchi
• Dalit Film and Cultural Festival
• Dalit Panthers of India
• Dalit Shoshit Samaj Sangharsh Samiti
• Bhim Army
• Bhim Sena
• BAMCEF
• Bahujan Samaj Students' Forum
• Ambedkar Students' Association
• Birsa Ambedkar Phule Students' Association

References

1. Rukmini Bhaya Nair, Peter Ronald deSouza (2020). Keywords for India: A Conceptual Lexicon for the 21st Century. Bloomsbury Publishing. pp. 201–202. ISBN   978-1-350-03925-4.
2. "Ambedkarism: A Malediction Upon Indian Society — A Critical Evaluation of the Ideals of Equality, Affirmative Action, and the Pursuit of Social Justice". 2 January 2024. Retrieved 13 November 2024.
3. Dr. B.R Ambedkar (12 March 2013). Dr. B.R Ambedkar_CompleteWorks_Created by Dr. Anand Teltumbde.
4. Raghavendra, RH (May 2016). "Dr B.R. Ambedkars Ideas on Social Justice in Indian Society". Contemporary voice of Dalit. 8: 24.
5. Moon, Vasant (Comp), Dr. Babasaheb Ambedkar Writing and Speeches, Vol. 1, p. 15, Bombay: The Education Department, Government of Maharashtra, (1979).
6. Masoodi, Ashwaq (21 April 2017). "The changing fabric of Dalit life". mint. Retrieved 9 September 2022.
7. "RAS | B R Ambedkar on Caste and Land Relations in India". ras.org.in. Retrieved 9 September 2022.
8. Balakrishnan, Uday (14 April 2020). "Ambedkar and the Poona Pact". The Hindu. ISSN   0971-751X . Retrieved 9 September 2022.

Sources

• Omvedt, Gail (18 August 2003). Buddhism in India: Challenging Brahmanism and Caste. SAGE Publications. ISBN   978-0-7619-9664-4.