DR.B.R.AMBEDKAR (April 14,1891- December 6,1956)

Mr.Mahesh Jaiwantrao Patil

M.A. (Political Science), M.Phil, NET, SET,

Assistant Professor

Narayanrao Chavan Law College, Nanded, Maharashtra, India.

Cell No: 91+(9860816313)

Early life

Birth Place Mhow Indore, MP

Born On April 14 1891

Parents Ramji Sakpal

HM-Army School

Bhima Bai Housewife

Schooling Govt High School Satara

Elphinstone High School

(Matriculation)

Marriage In 5th standard at the age of 14

To Rama Bai(9yrs old)

Advance Studies

Columbia University

Newyork (M.A, Ph.D)

Gray’s Inn for Law (Degree of Bar)

London School Of Economics And Political Science (M.Sc. Economics)

LIFE/SOCIAL BACKGROUND Born to Bhimabai Sakpal and Ramji on 14 April 1891 in

Madhya Pradesh

Mahar caste - considered untouchables -socio-economic discrimination - Fourteenth child of his parents

Father was a Subedar in the Indian Army- Remarried

Schooling @ Bombay 1908 in Elphinstone High School

His father died in Bombay in 1912

Spouses: Savita Ambedkar (m. 1948–1956), Ramabai Ambedkar (m. 1906–1935)

Children: Bhaiyasaheb Ambedkar

Suffered from health problems/diabetes and weak eyesight

On 6 December, 1956 he died at his home in Delhi

Buddhist-style cremation was organized for him

EDUCATION

In 1908, Ambedkar got the opportunity to study at the Elphinstone College

Scholarship – Sahyajirao Gayakwad ruler of Baroda,

Political Science and Economics - graduated from the Bombay University in 1912

Appointed as the Defense secretary to the King of Baroda

Became Professor of political economy @ Sydenham College of Commerce and Economics in Bombay

In 1920 - awarded honor of D.Sc by the London University

University of Bonn, Germany, to study economics

On 8 June, 1927, he was awarded a Doctorate by the University of Columbia

Awards: 1990 - Bharat Ratna

Ambedkar’s Books The Problem Of Rupee; Its Origin and Its Solution, 1923

The Evolution Of Provincial Finance in British India,1925

Annihilation Of Caste, 1936

Thoughts On Pakistan,1946

Ranade, Gandhi and Jinnah,1943

What Congress & Gandhi have done to Untouchables ,1945

Who were the Shudras, 1946

State and Minorities, 1947

The Untouchables, 1948

The following works were published after his demise in 1956-

The Rise and Fall of Indian Women, 1965

Dr. Ambedkar On Buddhism, 1982

POLITICAL LIFE In July 1924 Ambedkar started his political career by establishing the

Bahishkrit Hitkarini Sabha (The Depressed Classes Welfare Association) to raise the educational level and economic status of the depressed classes as well as to ventilate the hardships of these classes.

Started his paper Bahishkrit Bharat and a weekly paper Mooknayak (Leader of the Dumb) to champion the cause of depressed classes in India.

1927- Nominated as a member of Bombay Legislative Council 1928- Appointed as professor of law in Govt Law College, Bombay Represented untouchables in Second and Third Round Table

Conference, London 1932- Founded All India Untouchability League (Harijan Sewak

Sangh) June 1935- Became the Principal and Professor of Jurisprudence in

Bombay’s Government Law College In 1936, founded the Independent Labor Party

In the 1937 elections to the Central Legislative Assembly his party won 15 seats

Ambedkar oversaw the transformation of his political party into the All India Scheduled Castes Federation

Appointed on the Defence Advisory Committee and the Viceroy's Executive Council as Minister for Labor

His appointment as free India's first, Law Minister and chairman of the committee responsible to draft a constitution

Founder/Co-Founder :

Buddhist Society of India, Independent Labour Party, Scheduled Castes Federation, Samata Sainik Dal

SOCIAL PHILOSOPHY Spokesman: humanity - workers, small peasants and

landless labourers

Created a sense of self-respect and pride in them

Dedicated his life to the cause of removal of untouchability

Life-long fight for liberating - centuries-old habit and exclusion - social reforms as of right

Total reorganization and reconstruction of the Hindu society on two main principles—equality and absence of casteism

Fundamental human rights- equal rights of man & woman - dignity of the individual - better standards of life - peace and security in all spheres of human life

Long-range response was a direct attack against the root cause

ECONOMIC PHILOSOPHY First Indian to pursue an doctorate in economics abroad

Industrialization and agricultural growth

Investment in agriculture as the primary industry of India

National economic & social development- education - Public hygiene - community health -basic amenities

DSc thesis "The problems of Rupee, its origin and solution (1923)" examines the causes for the Rupee's fall in value

Importance of price stability over exchange stability

Silver and gold exchange rates and their effect

Loss of development caused by British rule

In 1951, established the Finance Commission of India

Opposed income tax for low-income groups

Land Revenue Tax and excise duty policies to stabilize the economy

Political Thoughts Democratic system of government and power to the people

Citizens have power in their own hands in democracy

Democracy rests on four premises, where the citizen remains at the centre:

The individual is an end in itself

The individual has certain inalienable rights, which must be guaranteed to him by the Constitution

The individual shall not be required to relinquish any of his constitutional rights as a price of any privilege

The state shall not delegate power to private persons to govern others

core of political thinking : Rights are protected not by law but by the social and moral conscience of society

Social conscience - safeguard of all rights, fundamental or non-fundamental once rights are enacted in a law they are safeguarded, is unwarranted

Democracy is essentially a form of society, a mode of associated living .

The roots of democracy are to be searched in the social relationship. Political democracy cannot last unless there lies at the base of it social democracy.

Social democracy is a way of life which recognizes liberty, equality and fraternity as the principles of life

Unless there is social democracy, power to the people would remain a distant dream.

Equality in society, equality before law and administration, constitutional morality, lack of tyranny of the majority and developing public conscience are conditions for the success of democracy in India.

Equality is the original notion and respect for human personality is a reflection of it If equality is denied, everything else may be taken to be denied

Absence of equality on the social and economic plane is a cause of contradictions resulted in a society based on the principle of graded inequality on the social plane which means elevation for some and degradation for others

On the economic plane there are some in society who have immense wealth as against many who live in abject poverty

To deny equality in social and economic life would be putting political democracy in risk.

Political Thoughts Social conscience - safeguard of all rights

Democracy- form of society, a mode of associated living

The roots of democracy- searched in the social relationship

Political democracy depends base of it social democracy

Social democracy- way of life - recognizes liberty, equality and fraternity as the principles of life

Unless there is social democracy, power to the people would remain a distant dream

Equality is the original notion - If it is denied, everything else may be taken to be denied

Absence of equality on the social and economic plane is a cause of contradictions- Resulted in degradation for others

On the economic plane - who have immense wealth as against many who live in abject poverty

My Final Words of Advice to You !

Educate, Agitate and Organize

Have Faith in Yourself and Learn To Live in This World with Self Respect

I Like the Religion That Teaches:

LIBERTY, EQUALITY & FRATERNITY

It is The Education Which is the Right Weapon to Cut Slavery

I measure the progress of a community by the degree of progress which women have achieved

Men are mortal (Human)

Ambedkar who was an devoted reader and prolific writer was deeply influenced by the ideas of Gautama Buddha, Jyotiba Phule and John Dewey. Buddha‘s realist conception of the world became central to Ambedkar‘s worldview. This influenced him to build up a philosophy based on a synthesis of rationalism and empiricism; idealism and realism; humanism, materialism and spiritualism; individualism and socialism, and nationalism and internationalism. \

His ideas and ideals revolve around the welfare of man through social and political action, respect for basic human dignity, respect of human rights, and secularization of state.

His belief in peace and non-violence, constitutional morality, social justice are some of the most valuable and enduring elements of his political and social philosophy which can guide us in building up a humane and just society.

Ambedkar was not only a thinker but was also a determined social engineer and ‗true‘ reformer.

His philosophy was not theoretical and scholar. It was more of practical and realistic in nature.

It was not purely normative, neither it was rigid. doctrine had no place at all in his schemata of work.

He always tried to strike a balance between his thought and action. In his search for a meaning in life, he tried to bring together the ideals of his thought and realities of everyday life.

Thus, his thrust was not on building up a metaphysical body of thought, but to tackle the everyday issues which we encounter. With his scholarly writings and rigorous political activism, Ambedkar had left an indelible mark on Indian polity, society and economy.

While substantial literature is available about Ambedkar‘s political, social and economic writings, relatively less attempt had been made in understanding his philosophical underpinnings and theoretical origins of his worldview.

His worldview was informed by his personal experience of discrimination and marginalization apart from his scholarly quest.

Throughout his life, Ambedkar was highly critical of India‘s social system based on hierarchical caste system which lead to political subjugation of ―lower castes‖ in social, political and economic spheres.

Ambedkar strongly held the opinion that emancipation of Dalits in India was only possible through three-pronged approach of ―education, agitation and organization‖. Besides this, he equally strived to liberate women from the shackles of discrimination and domination of patriarchal society in India.

His ideas are deeply embedded in a secular and modern understanding of human society.

Interpretation and Critique of Caste System

Ambedkar at the Yeola Conversion Coneference, announced his intention to convert to a different religion and exhorted his followers to leave Hinduism. He would repeate the message at numerious public meeting across India. In 1936, Ambedkar published his book «Annihilation of Caste» . It strongly criticised Hindu religious leaders, the caste system in general. Afterwards pubblished another book entitled «Who Were the Shudras?» In which he attempted to explain the formation of Untouchables.

The text prepared by Ambedkar provided constitutional guarantees and protections for a wide range of civil liberties for individual citizens, including freedom of religion, the abolition of untouchability and outlawing all forms of discrimination.

Ambedkar argued for extensive economic and social rights for women, and also won the Constituent Assembly‘s support for introducing a system of reservations of jobs for members of the SC and ST.

Ambedkar kept the clauses of the Constitution flexible so that amendments could be made as and when the situation demanded.

Elimination of the Varna System According to Ambedkar, along with each Varna there

are castes, sub-castes; and the cases notions are far from pernicious than the four varnas.

Varna System offends against both the canons of social adjustment – fluidity and equity, and thus it doesn‘t provide the modern Indian society a new warmth of social relationships.

It was impracticable to reduce the thousands of castes into four varnas in accordance with the merits and demerits of each individual.

The names of Brahman, Kshatriya, Vaishya, Shudra, have become associated with certain sentiments of ‗high‘ and ‗low‘ and were now based on birth rather than worth.

Unless this social ideal is destroyed root and branch, there cannot be liberty and equality, love and social brotherhood, unity and humanity, in the social relations of the Hindus.

This Chaturvarnya system should be discontinued and new things must be accompanied by new names.

Dignity behind caste & Shastras which sanctioned it should be destroyed.

The system of scaling castes in graded order should be abolished.

Inter-caste marriages should be encouraged.

Education should be made universal by abolishing monopoly of Brahmans on it.

Recruitment of army should be open, fair and equal and not just limited to Kshatriyas.

Contribution in drafting of Indian Constitution

Ambedkar was elected as the Chairman of the Drafting Committee of the Constitution of independent India on 29 August 1947. There were seven members in the committee.

Ambedkar’s problems began even before the task of drafting the constitution started. One of the members resigned, whose place was empty all the time, another person died and that place was also empty, one member lived in America, ultimately his place also remained empty, one member was busy with his political duties and could not spare time in the Assembly, one or two people were out of Delhi hence it was impossible for them to adjust in Delhi’s cold weather. Consequently a situation arose that the entire responsibility for drafting the constitution came upon Ambedkar’s shoulders.

The Constitution of India is the supreme law of India. It lays down the framework defining fundamental political principles, establishes the structure, procedures, powers, and duties of government institutions, and sets out fundamental rights, directive principles, and the duties of citizens.

It is the longest written constitution of any sovereign country in the world, containing 448 articles in 24 parts, 12 schedules and 97 amendments.

Dr. B. R. Ambedkar is the Architect of the Indian Constitution.

His contribution in this role has become unmemorable.

Dr. Ambedkar's legal expertise and knowledge of constitutional laws of different countries was very helpful in framing the Indian Constitution.

His deep regard for a democratic constitution and insistence upon constitutional morality also helped in this process. In this sense, he is rightly regarded as the architect of the Indian Constitution.

There are many administrative details in the Indian Constitution (e.g. provisions regarding the Public Service Commission, Attorney General, Comptroller and Auditor General, etc.) which have made the constitution a very lengthy document. But Dr. Ambedkar defended inclusion of such details.

He argued that we have created a democratic political structure in a traditional society. If all details are not incorporated, unscrupulous (Corrupt) rulers in the future' may misuse the constitution without technically violating it. Thus, formally the constitution may remain in operation but its real purpose may be defeated.

To avoid this, the best safeguard is to write down all necessary details and to bind future rulers to these details.

In a society where the democratic tradition is weak, such safeguards become essential. This shows that Dr. Ambedkar was a staunch constitutionalist.

He believed that a government must be constitutional and that constitution must be treated as a basic and sacred (Holy) document.

There was no room for extra parliamentary activity in constitutional politics. He also attached much significance to the evolution of constitutional norms and public practices consistent with the constitution. Thus, makers of Indian constitution have thought on long run vision and not in a short term perspective.

Dr. Ambedkar's must important contribution to the Indian Constitution may be seen in the areas of fundamental rights, strong central government and protection of minorities.

As a liberal, he believed that fundamental rights constitute the most important part of the constitution. But mere listing of these rights is not sufficient. What makes fundamental rights really fundamental is the guarantee of constitutional protection to these rights.

He was proud of Article 32 of the Indian Constitution which guarantees judicial protection to fundamental rights. Such protection makes the rights real and meaningful.

There was general agreement in the constituent assembly that India needed a strong central government. Dr. Ambedkar shared this view. But his chief reason for advocating a strong central government was slightly different from that of the others.

That India was a caste-ridden society in which lower castes have always received unjust treatment from the higher castes. He was afraid that castism would be all the more powerful at local .and provincial levels. Government at these levels would be easily subject to caste minded pressures and it would fail to protect the lower castes from higher caste oppression.

The national government would be less influenced by these pressures. This was Dr. Ambedkar's most important reason for seating a strong central government.

He knew that the minority communities in India were in the most vulnerable (weak) position.

In India, there was a tendency of a communal or caste majority becoming a political majority also. Thus, a minority will be both a caste minority and political minority. It will be subject to political as well as social harassment. The democratic rule of 'one-man-one-vote' will not be sufficient in such a situation. What we need in India is some guarantee of a share in power for the minorities.

The framers of constitution had seriously thought regarding welfare of minorities and they have tried to bring them in the mass stream.

Minority communities should get an opportunity to elect their representatives. The views of these representatives must be fully respected.

Dr. Ambedkar attempted to incorporate many safeguards for the minorities, including definite representation in the executive.

He was successful in creating provisions regarding political reservations in legislatures and the appointment of a special officer for Scheduled Castes and Scheduled Tribes (Commissioner) under Article 338 etc.

He would have liked to create many more safeguards but for the unwillingness of the majority in the constituent assembly. What is significant here is Dr. Ambedkar's view that democracy is not merely majority rule had that caste-communal minorities must be fully protected to make democracy meaningful. He 'was, in other words, against the 'Majoritarianism Syndrome'.

According to Ambedkar, the most significant feature of the fundamental rights is that these rights are made justicable.

Dr. Ambedkar tried an adequate inclusion of women‘s rights in the political vocabulary and constitution of India. He insisted on Hindu Code bill suggesting the basic improvements and amendments in assembly. He also insisted and evoked all the parliamentary members to help to pass the bill in parliament.

He provided an inspiring Preamble to the Constitution ensuring justice, social, economic and political, liberty, equality and fraternity. The Preamble of the Indian Constitution echoes the principles of parliamentary democracy. It reads-

“We the people of India, having solemnly resolved to constitute India into a Sovereign Democratic Republic and to secure to all its citizens—Justice, Social, Economic and Political; Liberty of thought, expression, belief, faith and worship, Equality of status and of opportunity and to promote among them all—Fraternity, assuring the dignity of Individual and the Unity of the Nation, in our Constituent Assembly this 26th day of November, 1949 do hereby adopt, enact and give to ourselves this Constitution.”

Ambedkar was a champion of fundamental rights. Part III of the Indian Constitution guarantees the fundamental rights to the citizens against the state. Some of the fundamental rights contained in Articles 15(2), 17, 23, and 24 are also enforceable against individuals as they are very significant rights relating to the prohibition of discrimination on grounds of religion, race, caste, sex or place of birth etc.

According to Ambedkar, the most significant feature of the fundamental rights is that these rights are made justicable.

He took a very prominent part in the deliberations of the Assembly. He was known for his logical, forceful and persuasive arguments on the floor of the Assembly. He is thus recognised as the Father of the Constitution of India and is also known as a Modern Manu.

.

Dr. Ambedkar tried an adequate inclusion of women‘s rights in the political vocabulary and constitution of India. He insisted on Hindu Code bill suggesting the basic improvements and amendments in assembly. He also insisted and evoked all the parliamentary members to help to pass the bill in parliament.

Views on Liberal Democracy and Role of State

Ambedkar‘s vision of democracy was closely related to his ideal of a ―good society‖. According to him, a good society is one which is based on ―liberty, equality and fraternity‖ ideals and which embraces rational thinking. For him, means mattered as much as the end. He was staunchly against the ideal of ―bad means for a good end‖.

He considered democracy to be coterminous with the ideals of liberty, equality and fraternity. He believed that democracy was a way of life and not merely a form of government. For him, democracy is essentially an attitude of respect and reverence towards fellowmen.

Ambedkar‘s conception of democracy was geared with social transformation and human progress. Any discussion on political democracy inevitably has to deal with economic and social democracies or else it becomes obsolete

Ambedkar‘s vision of democracy was indispensable from his commitment to socialism.

Often, he referred his vision as ―social democracy‖ in a much wider sense than that in which the term is understood today. To put in his words, ―Democracy is another for equality.

Parliamentary democracy developed a passion for liberty. It never made a nodding acquaintance with equality. It failed to realize the significance of equality and did not even endeavor to strike a balance between liberty and equality, with the result that liberty swallowed equality and has made democracy a name and a farce‖. In this and other respects, his analysis of the fate of democracy in Western Europe largely applies to today‘s India.

Ambedkar‘s passion for democracy was closely related to his commitment to rationality and scientific outlook. Engaging with Ambedkar‘s philosophy means debating equality, liberty, fraternity and morality. Therefore, debating Ambedkar much more relevance in the current times.

It is to note that socially marginalized groups, women, minorities and other weaker sections of the society have been at the receiving end of this resurgence of India‘s social system.

Ambedkar was convinced that democracy was the only form of government which ensured liberty and equality in the society. Addressing the first session of the round Table

conference in 1930, he said, the bureaucratic form of government in India should be replaced by a government which will be the government of the people by the people and for the people.‘

Speaking on behalf of the depressed classes and denial of political rights to them, he said thus: ―No share of political power can come, to us so long as the British government remains as it is . It is only in a Sawaraj constitution that we stand any chance of getting political power in our own hands without which we cannot bring salvation to our people‖.

Explaing his notion of democratic society, Ambedkar holds the view that democracy is more than a government. It is a form of the organization of society.

There are two essential conditions which characterize democratically constituted society;

1. absence of stratifications of society into classes;

2. A social habit on the part of the individual and groups which are ready for continuous readjustment.

According to Ambedkar, even a democratic government would not be able to do anything if Indian society remained divided into classes and subclasses as each individual in such society would place class interest above everything and there would be no justice and fair play in the functioning of the government.

Democratic government requires democratic attitude of mind and proper socialization.

Presented By - Mahesh Patil