(The Indian Categorical has launched a brand new sequence of articles for UPSC aspirants written by seasoned writers and erudite students on points and ideas spanning Historical past, Polity, Worldwide Relations, Artwork, Tradition and Heritage, Surroundings, Geography, Science and Expertise, and so forth. Learn and replicate with topic consultants and enhance your probability of cracking the much-coveted UPSC CSE. Within the following article, Dr. Dileep P Chandran revisits the Ambedkar-Gandhi debate on untouchability.)
Within the earlier article, How did untouchability originate in India, BR Ambedkar’s critique of caste and his imaginative and prescient of social justice and equality have been briefly mentioned. The article additionally raised the distinction between Ambedkar and Mahatma Gandhi on the query of untouchability. On this article, let’s see how the 2 towering figures, whereas preventing for the reason for untouchables, differed of their visions for attaining social justice.
When Ambedkar first met Gandhi
On the invitation of Gandhi, Ambedkar first met him on 14 August 1931 at Mani Bhavan in Maharashtra. However Gandhi gave him a chilly shoulder response and didn’t acknowledge his presence for some time. After a while, the dialogue started with Gandhi’s response to Ambedkar’s grievances towards him and the Congress on the issues of untouchables.
Ambedkar had expressed his lack of religion in nice leaders or Mahatmas and was crucial of the Congress for its token recognition of untouchability and sincerity on the problem. He mentioned, “Gandhiji, I’ve no homeland”… “No self-respecting Untouchable well worth the identify might be pleased with this land.” Ambedkar prioritised the query of untouchability and caste-based discrimination over the self-determination of the nation.
Earlier than leaving, Ambedkar requested Gandhi about his opinion on the popularity of the political rights of depressed lessons within the first Spherical Desk Convention (attended by Ambedkar and boycotted by Gandhi and Congress). Gandhi, whereas sympathetic to the plight of the untouchables, opposed separate electorates for depressed lessons, believing it might fragment Hindu society.
Variations over separate electorates
In the course of the Second Spherical Desk Convention (RTC) in 1931, the irreconcilable place of Gandhi and Ambedkar on the political rights of the untouchables got here to the fore. Gandhi was cited as saying, “Those that converse of the political rights of the Untouchables have no idea their India.”
Reiterating his opposition to the separate voters for Dalits, he resorted, ‘I’d far somewhat that Hinduism died than that Untouchability lived.’ Gandhi additionally contested Ambedkar’s declare to characterize all untouchables in India and feared it might create division in Hindu society.
However Ambedkar remained skeptical of Gandhi’s method and the Congress’s sincerity in addressing untouchability, He prioritised the self-respect and political empowerment of the Depressed Courses over the unity of Hindu society. The talk additionally highlighted the contrasting philosophies of the 2 leaders, with Gandhi utilizing the time period “Harijans” (Kids of God) and Ambedkar using the Marathi time period ‘Dalits’ (Damaged Folks). The conflict on the RTC ended with no decision.
The Poona Pact
However Gandhi’s opposition, Dalit leaders continued to demand separate electorates for Dalits. Ambedkar went to London to foyer British cupboard members for it. Ultimately, Ramsay MacDonald’s Communal Award of 1932 offered separate electorates for Depressed Courses together with different minorities together with Muslims.
Gandhi, imprisoned in Yerawada Jail in Poona, responded by asserting an indefinite quick till the supply of separate electorates for untouchables was revoked. Ambedkar needed to concede to Gandhi’s “excessive type of coercion” and signal the Poona Pact on 24 September 1932. Madan Mohan Malviya signed on behalf of Gandhi. The pact changed the separate voters with reservations for the Depressed Courses.
Following the pact, Gandhi broke his quick and proposed to ascertain the Anti-Untouchability League to proceed the battle towards untouchability. Nonetheless, tensions between Gandhi and Ambedkar persevered, reflecting their basically totally different approaches to caste and social reform.
Ambedkar’s Annihilation of Caste and Gandhi’s counterattack in Harijan
The publication of Ambedkar’s Annihilation of Caste (1936) additional angered Gandhi for its critique of Hinduism and caste-based discrimination. He responded by publishing two articles in his newspaper Harijan (11 and 18 July 1936) titled Dr. Ambedkar’s Indictment. Gandhi accused Ambedkar of wanting publicity.
He said that faith has nothing to do with caste and blamed Ambedkar for misquoting scriptures and disregarding their interpretations by saints and sages. Gandhi went to the extent of calling Ambedkar a ‘problem to Hinduism’. Regardless of Gandhi’s sharp criticism, Annihilation of Caste stays a seminal textual content, reflecting Ambedkar’s disappointment with the Poona Pact.
Within the 1937 version of Annihilation of Caste, Ambedkar included Gandhi’s responses and offered an in depth reply. He clarified that his motive was to not search publicity however to impress Hindus to assume. Ambedkar rejected Gandhi’s scepticism in regards to the authenticity and interpretation of Hindu texts, arguing that the lots couldn’t distinguish between real texts and interpolations.
Ambedkar was sceptical of the authority of saints on the bottom that they by no means opposed the caste system and untouchability, stating that saints and Mahatmas ‘perceive shastras in a different way from the realized few and ignorant many’. Ambedkar even criticised Gandhi for enjoying the double function of Mahatma and politician.
He additionally refuted Gandhi’s argument that faith ought to be judged by its greatest specimens somewhat than its worst practices. He accused Gandhi of not practising what he was preaching on varna, and for having no clear differentiation between varna and caste.
Impasse continues
The standoff between Ambedkar and Gandhi continued on points like conversion, village republic, and technique of satyagraha. Ambedkar likened the caste-ridden Hindu society to ‘a multi-storeyed tower with no staircase and no entrance’, symbolising its hierarchical system. Therefore, he needed to depart Hinduism and declared in Nasik (1935) that he wouldn’t die a Hindu and later transformed to Buddhism (1956).
Gandhi discovered Ambedkar’s announcement of leaving Hinduism unbelievable since he discovered no relation between faith and caste. Equally, their views on village republics clashed. Gandhi idealised villages because the soul of India, whereas Ambedkar considered villages as the bottom for untouchability and different caste-based discriminations. The urge for justice and equality turned Ambedkar in the direction of urbanisation, modernity, and industrialisation, whereas Gandhi was crucial of the concept of modernity..
As well as, Ambedkar led the satyagraha in Mahad (1927) to say the correct to take water from a public tank. Gandhi, nevertheless, warned untouchables towards utilizing satyagraha lest it devolved into “duragraha” (cussed insistence). He advocated “candy persuasion” in caste points to keep away from animosity. Therefore, the basic distinction of their method underscored their contrasting visions for attaining social justice.
Submit Learn Questions
What have been the important thing ideological variations between Mahatma Gandhi and BR Ambedkar over the political rights of the untouchables?
What significance did the phrases ‘Harijans’ and ‘Dalits’ maintain, and the way did they replicate the contrasting philosophies of Mahatma Gandhi and BR Ambedkar?
Mahatma Gandhi asserted, “I’d far somewhat that Hinduism died than that Untouchability lived”. Consider his remark in gentle of his variations with BR Ambedkar on untouchability.
What have been the principle phrases of the Poona Pact, and the way did it differ from the unique provision for separate electorates within the Communal Award?
Why did Mahatma Gandhi accuse BR Ambedkar of searching for publicity by means of the publication of Annihilation of Caste, and the way did Ambedkar reply to this criticism?
Studying suggestions
Annihilation of Caste by BR Ambedkar.
Dr Babasaheb Ambedkar: Writings and Speeches (Vol. 17 ) by BR Ambedkar.
Ambedkar: In direction of an Enlightened India by Gail Omvedt.
The Important Writings of B R Ambedkar edited by Valerian Rodrigues.
(Dileep P Chandran is Assistant Professor on the division of Political Science in College of Calicut, Kerala.)
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