Ambedkar-Gandhi Untouchability Debate | UPSC Current Affairs News

In a previous article, How did untouchability originate in India?BR Ambedkar’s critique of caste and his vision of social justice and equality are briefly discussed. The article also brought up the differences between Ambedkar and Mahatma Gandhi on the question of untouchability. In this article, let’s see how the two great personalities fighting for untouchability differed in their approach to achieving social justice.

When Ambedkar met Gandhi for the first time

At Gandhi’s invitation, Ambedkar met him for the first time on 14 August 1931 at Mani Bhavan in Maharashtra. But Gandhi gave him a cold shoulder and did not acknowledge his presence for some time. A dialogue began shortly after with Gandhi’s response to Ambedkar’s Gandhi and the Congress’ grievances on the problem of untouchables.

Ambedkar had expressed his lack of faith in great leaders or mahatmas and criticized the Congress for recognizing symbols of untouchability and sincerity on this issue. He said, “Gandhiji, I have no motherland” … “No self-respecting untouchable worth the name will be proud of this land.” Ambedkar prioritized the question of untouchability and caste discrimination in the self-determination of the country.

Before leaving, Ambedkar asked Gandhi his opinion on the recognition of political rights of the Depressed Classes at the First Round Table Conference (Ambedkar attended and Gandhi and the Congress boycotted). Gandhi, while sympathetic to the plight of the untouchables, opposed separate elections for the Depressed Classes, believing it would divide Hindu society.

Differences in separate electorates

During the Second Round Table Conference (RTC) in 1931, Gandhi and Ambedkar’s inconsistent positions on the political rights of untouchables came to the fore. Gandhi said, “Those who talk of political rights for untouchables do not know their India.”

Reiterating his opposition to a separate electorate for Dalits, he said, ‘I would rather Hinduism die than live untouchability.’ Gandhi also opposed Ambedkar’s claim to represent all untouchables in India and feared it would create division. Hindu society.

But Ambedkar remained skeptical of Gandhi’s approach and integrity of Congress Addressing untouchability, he prioritized self-respect and political empowerment of the depressed classes over the unity of Hindu society. The debate also highlighted the contrasting philosophies of the two leaders, with Gandhi using the term ‘Harijan’ (children of God) and Ambedkar using the Marathi term ‘Dalit’ (broken people). The clash at the RTC ended without a resolution.

The Poona Agreement

Despite Gandhi’s opposition, Dalit leaders continued to demand a separate constituency for Dalits. Ambedkar went to London to lobby British cabinet members for this. Finally, Ramsay MacDonald’s Communal Award of 1932 provided for separate electorates for the depressed classes, including Muslims and other minorities.

Jailed in Poona’s Yerwada Jail, Gandhi responded by announcing an indefinite hunger strike until the provision of separate constituencies for untouchables was repealed. Ambedkar had to accept Gandhi’s “extreme form of coercion” and signed the Poona Pact on 24 September 1932. Madan Mohan Malviya Signed on behalf of Gandhi. This agreement replaced separate electorate with reservation for depressed classes.

After the agreement, Gandhi broke his fast and proposed to form an Anti-Untouchable League to continue the fight against untouchability. However, tensions between Gandhi and Ambedkar persisted, reflecting their fundamentally different approaches to caste and social reform.

of Ambedkar Abolition of caste And Gandhi’s counterattack Harijan

Ambedkar’s publication Abolition of caste (1936) further angered Gandhi for his criticism of Hinduism and casteism. He wrote in his newspaper Harijan (11 and 18 July 1936). responded by publishing two articles entitled The Indictment of Ambedkar. Gandhi accused Ambedkar of trying to preach.

He said that religion has nothing to do with caste and accused Ambedkar of misquoting scriptures and ignoring the interpretations given by saints and sages. Gandhi called Ambedkar a ‘challenge to Hinduism’. Despite Gandhi’s strong criticism, Abolition of caste The key text reflects Ambedkar’s frustration with the Poona Pact.

In the 1937 edition of Abolition of casteAmbedkar incorporated Gandhi’s responses and gave a detailed reply. He said that his aim was not to seek propaganda but to motivate Hindus to think. Ambedkar rejected Gandhi’s skepticism about the authenticity and interpretation of Hindu texts, arguing that the public could not distinguish between genuine texts and interpolations.

Ambedkar was skeptical of the authority of the saints that they never opposed the caste system and untouchability, stating that saints and mahatmas ‘learned few and ignorant many understand the scriptures differently’. Ambedkar also criticized Gandhi for playing the dual role of Mahatma and politician.

He also refuted Gandhi’s argument that religion should be judged by its best examples rather than its worst practices. He accused Gandhi of not practicing what he preached on varna and that there was no clear distinction between varna and caste.

The stalemate continues

Ambedkar and Gandhi continued to clash over issues such as conversion, village republics and methods of satyagraha. Ambedkar compared casteist Hindu society to a ‘multi-storied tower with no stairs and no entrance’, symbolizing its hierarchical system. Hence, he wanted to leave Hinduism and declared in Nashik (1935) that he would not die a Hindu and later converted to Buddhism (1956).

Gandhi found Ambedkar’s announcement to leave Hinduism unbelievable because he saw no connection between religion and caste. Similarly, their views clashed in the village republic. Gandhi idealized villages as the soul of India, while Ambedkar saw villages as the basis for untouchability and other caste discrimination. The call for justice and equality drew Ambedkar to urbanisation, modernization and industrialisation, while Gandhi was critical of the idea of ​​modernity.

Additionally, Ambedkar led a satyagraha in Mahad (1927) to demand the right to draw water from public tanks. Gandhi, however, warned the untouchables against using satyagraha or it would turn into “duragraha” (stubborn stubbornness). He advocated “sweet persuasion” to avoid caste conflicts. Thus, the fundamental difference in their approach underscored their contrasting approaches to achieving social justice.

Post the questions you read

What were the main ideological differences between Mahatma Gandhi and BR Ambedkar regarding the political rights of untouchables?

What was the significance of the terms ‘Harijan’ and ‘Dalit’ and how did they reflect the contrasting philosophies of Mahatma Gandhi and BR Ambedkar?

Mahatma Gandhi said, “I would rather Hinduism die than live untouchability.” Evaluate his comments in the light of his differences with BR Ambedkar on untouchability.

What were the main terms of the Poona Agreement, and how did it differ from the original provision for separate electorates in communal awards?

Why did Mahatma Gandhi accuse BR Ambedkar of promoting caste annihilation by publishing and how did Ambedkar respond to this criticism?

Reading recommendations

Abolition of caste by BR Ambedkar.

Dr Babasaheb Ambedkar: Writings and Speeches by BR Ambedkar (Volume 17).

Ambedkar: Towards an Enlightened India by Gayle Omved.

Essential Writings of BR Ambedkar edited by Valerian Rodrigues.

(Dilip P. Chandran is Assistant Professor in the Department of Political Science, University of Calicut, Kerala.)

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