BA ( Hons ) SEM II

GE Paper: Understanding Ambedkar

Ambedkar on Caste and Hindu Social Order

B.R. Ambedkar viewed the rigidity of the caste system as it is based on graded inequality that is
inherited in society "as a fundamental principle beyond any kind of controversy. These four
classes are not only different but also unequal in status in the hierarchical social system and
does not recognize equal need for equal work or equal ability as the basis of distribution of
reward for labor". It is found on the prescribed graded occupation that is inherited from
generation to generation. There is confinement of interaction of people in the Hindu social order
to their respective classes that is reflected in the "restriction on inter - dining and inter -
marriages between people of different classes. He says 5 Hindu social order is primarily based
on the "Varna" or class as the unit of society rather than an individual. There is no room for
individual merit and no consideration of individual justice.

He decries the division of society .varna it has failed to uphold liberty, equality and fraternity -
There three pillars of a free democratic social order. He adds - "the most extensive
manifestation of this spirit of isolation and separation is that castes are divided into sub castes.
So, what fraternity can there be in a social order based upon such sentiments?" He considered
"Hindu social order as against the 'equalitarian temper' that do not allow equality of a
circumstances, institutions and lifestyle to develop. There is absence of 'liberty of action'
because the occupation and status of the individuals are all fixed on the basis of their birth in a
particular family. He was of the opinion that Hindus believe in the law by which people are to be
governed, already exist in the Vedas and no human being is empowered to bring about a
change the existing laws"

According to Ambedkar, "this subdivision of a society is quite natural. But the unnatural thing
about these subdivisions is that they have lost the open - door character of the class system
and have become the self - enclosed units called castes. The question now arises were they
compelled to close their doors and become endogamous, or did they close themselves of their
Accord? For this, Ambedkar answered some have closed their doors, others found it closed
against them. The one is a psychological interpretation and other is mechanistic, but they are
complementary".

Ambedkar recites GABRIEL TARDE's laws of imitation in this context - "imitation flows from
higher to lower. The intensity of imitation varies inversely in proportion to distance.....and
distance is understood here in the context of sociological meaning. By criticizing the caste and
its division of labor or stratification of occupations; Ambedkar was of the opinion that caste
system does not permit the readjustment of employment and hence caste becomes a cause of
much of the unemployment in the country. It is based on the dogma of predestination".
Furthermore, he questions the wisdom of socialists and suggest that "religion, social status, and
property are all sources of power and without bringing reform in social order, one cannot bring
about the economic change. He also cautioned the socialists that the proletariat or the poor do
not constitute a homogeneous category. lndeed, they are divided or categorized not only on
their economic status but also on the basis of caste and creed. Therefore, they cannot unite
themselves against those who tend to exploit them. Communities in a graded order in the Hindu
religion makes it impossible to organize a common front against the caste system. Castes form
a graded system of sovereignty, high and low which indicates the jealously inherited of their
status and are feared about the general dissolution of caste. They have fear about if this
dissolution would happen, some of them would lose more prestige and power than others.
Hence, it is not possible to organize a mobilization of the Hindus".

He was of the opinion in his "Annihilation of caste" that caste is a notion; it is a state of the mind.
It is essential to attack on the sacredness and divinity of the caste in order to abolish or
annihilate the caste system. In other words, the real way to annihilate the caste system is "to
destroy the belief in the sanctity of the Shastra". Thus, he emphasized on the need to formulate
political laws in a constitutional way in order to dismantle the caste system to promote the
wellbeing and to empower the vulnerable people owing lower status.

The constitutional approach towards Dalit empowerment

The approaches and intervention of govemment towards the uplifting scheduled caste are
primarily based on the following two considerations:-

• First, to overcome the deprivation, that the backward castes have inherited due to historical
exclusion and, to possible extent, to bring them at par with others in the society

• Finally, encouraging their effective participation in the social, economic and political processes
of the country by providing them protection against exclusion and discrimination in the society.

In order to achieve these ends, government institutions needed a two - fold strategy consists of:

• Anti - discriminatory or protective measures;

• Development and empowering measures through their participation in the decision - making
process of the country.

Therefore, the educational development of these vulnerable castes is thrust area for the
govemment as these communities have a "low literacy rate; high dropout rate at the primary,
secondary and higher qualification level; low quality education and the existence of highly
discriminatory and exclusionary practices, which are deterrent to their participation in the
participatory empowerment". Therefore, the govermment entails:
• Improved qualitatively the educational infrastructure, especially in those areas
inhabited predominantly with these backward castes;

• to ensure implementation of reservation system in educational institutions;

• providing financial support in terms of scholarships and fellowships at local, regional, national
and international level;

• providing coaching facilities to these vulnerable social groups to build their qualitative
capability;

• providing special hostels for the boys and girls;

• promote equal opportunities to these vulnerable social groups by ensuring and emphasizing
particularly on girl/ women education.

The safeguards have been provided in Indian Constitution to facilitate the implementation of the
directive principles contained in Article 46 "The state shall promote with special care the
educational and economic interests of the weaker sections of the people and in particular, of the
scheduled castes and the scheduled tribes, and shall protect them from all social injustice and
all forms of exploitation." For this purpose, various provisions related to SCS are contained in
part 3 (fundamental rights); 4 (The Directive Principles of the state policy);6,14,16, and 19
(appointment of ministers for the welfare of the SCs) of the Constitution. The Constitution of
India guarantees -

• Article 14 - Equality before law

• Article 15(4) - Advancement of any socially and educationally backward class or for SCs

• Article 16(4) - Empowers the state to make provisions for reservation in appointments or posts
in favor of any backward castes as Citizens.

• Article 17 - Untouchability abolished and its practices in any form is forbidden.

• Article 46 - Promote, with special care, the educational and economic interests of the weaker
sections of society and promises to protect them from social injustice and all forms of
exploitation.

• Article 330 - Reservation of seats for SCs in democratic institutions and article 335 in the
services, is a measure of positive discrimination.
• Article 340 - Empowers the state to appoint a commission to investigate the conditions of the
socially and educationally backward classes; and

• Article 341(2) - Specify the castes to be deemed as Scheduled Castes.

The reservation policy plays an important role in the govemment services, state - run and state -
supported "educational institutions, and various democratic political bodies; is part of the anti -
discriminatory or protective measures". This is to ensure proportional participation of backward
castes in public sector as well as in various political democratic bodies and institutions. This
proportional participation of backward castes might not have been realized without this "positive
discrimination" or "affirmative action" due to the prevalence of historical existing discrimination
and exclusion. Thus, reservation policy is to ensure social justice to the disadvantaged groups
by providing:-

• Safeguards for public employment/ services,

• Provisions regarding entry into government educational institution

• Provision related to reservation of seats in Central and state legislation in political bodies and
institutions.