GEC - Unit V

Ambedkar - Social Justice

Ambedkar advocated for a social system in which a man's rank is determined by his merit
and achievements, and no one is noble or untouchable because of his or her birth.

He argued for preferential treatment of the country's socially downtrodden and economically
exploited population. His contributions were multifaceted, ranging from legal reforms to
social activism and political leadership.

Dr Ambedkar played a pivotal role in drafting the Constitution of India, ensuring that
principles of equality, justice, and rights were enshrined within its framework. He advocated
for the rights of Dalits (formerly known as untouchables) and other oppressed groups,
emphasising education and empowerment as crucial tools for social up-liftment.

His Early Life and Education

Bhimrao Ramji Ambedkar was born on 14 April 1891 in the town and military cantonment of
Mhow (Dr Ambedkar Nagar, Madhya Pradesh). Ambedkar's forefathers had long served in
the British East India Company's army, and his father was a member of the British Indian
Army in the Mhow cantonment.

Despite attending school, Ambedkar and other untouchable children were kept apart and
received little attention or assistance from teachers.

They were not permitted to touch the water or the vessel that carried it. This task was
generally completed for the young Ambedkar by the school peon, and if the peon was
unavailable, he had to go without water; he later described the circumstance as "No peon,
No water" in his works.

In 1897, Ambedkar's family relocated to Mumbai, and he was the only untouchable student
at Elphinstone High School. In 1906, at the age of roughly 15, he married Ramabai, a 9
year old girl. Ambedkar received a Baroda State Scholarship for postgraduate studies at
Columbia University in New York City in 1913, when he was 22 years old. Ambedkar
obtained his Ph.D. in economics from Columbia in 1927.

Concept of Social Justice

In the ancient Indian approach, justice was concerned with the performance of duties, not
with the notion of rights. In ancient Indian tradition, there were two approaches ‘Dandaniti’
and ‘Dharma’, which were concerned with justice. ‘Dandaniti’ was very close to the modern
notions of justice (law and punishment).

It suggested the legal aspect of justice. Dharma was another name for the code of duties
and justice was nothing but virtuous conduct with dharma. Thus, like Platonic justice, the
Hindu tradition linked justice with performance of duties prescribed by dharma.

The modern approaches to justice are broadly Liberal and Marxist approaches. The Liberal
argument is that the individual’s rights and liberty are necessary for a just society, while the
Marxist approach relies upon equality for a just society.

The latter believe that unless and until the existing inequalities in society are removed,
society will not be just. The basic premises of justice are liberty, equality and rights.

The concept of social justice emerged out of a process of evolution of social norms, order,
law and morality. It laid emphasis upon just action and created space for intervention in the
society by enforcing rules and regulations based on the principles of social equality.

The term ‘social justice’ consists of two words: one is social and the second is justice. The
term ‘social’ is concerned with all human beings who live in society, while the term ‘justice’ is
related to liberty, equality and rights.
Thus, social justice is concerned with ensuring liberty, providing equality and maintaining
individual rights for every human being in society. In other words, securing the highest
possible development of the capabilities of all members of the society may be called social
justice.

Being a multi-dimensional concept, social justice has been viewed by scholars of law,
philosophy and political science differently. The term is quite comprehensive.

Social justice is a bundle of rights; it is the balancing wheel between the haves and
have-nots. It has a great social value in providing for a stable society and securing the unity
of the country. In general, social justice may be defined as ‘the rights of the weak, aged,
destitute, poor, women, children and other under-privileged persons’.

According to Professor R.M.W. Dias, ‘Justice is not something which can be captured in a
formula once and for all; it is a process, complex and shifting balance between many
factors’.

The tasks of justice are ‘the just allocation of advantages and disadvantages, preventing the
abuse of power, preventing the abuse of liberty, the just decision of disputes and adapting to
change’ (Dias, 1985).

Justice may be natural justice or distributive justice. Social justice is basically a term that
provides sustenance to the rule of law. It has a wider connotation in the sense that it
includes economic justice also. It aims at removing all kinds of inequalities and affording
equal opportunities to all citizens in social as well as economic affairs. Thus, the aim of
social justice is to remove all kinds of inequalities based upon caste, race, sex, power,
position and wealth and to bring about a balance between social rights and social controls.

Ancient Hindu Society

The Hindu dharma, sought to be maintained by the ancient Hindu legal system, fully
supported the four Varnas (Varna is a Sanskrit word which means color or class. Ancient
hindu literature classified all humankind and all created beings into four varnas- The
Brahmins, The Kshatriyas, The Vaishyas and The Shudras) and the caste system. The
Hindu legal system refused to recognize the basic fundamental right that all humans are
born equal. The glaring inequalities and dehumanization based on the hierarchical caste
system, with its graded disabilities from birth and humiliating and degrading occupations
assigned to certain designated low castes to be followed by them till their death, were the
greatest bane of the Hindu society.

There was no scope for moulding a new social order that could guarantee social justice.

The caste system founded on Varnashrama dharma was the very negation of social justice.
The Hindu

Varnashrama dharma and the caste system pushed forth Brahmins as the highly privileged
caste with a high hereditary social status and stamped the vast majority of the people as
‘sudras’ and ‘untouchables’ fit for only manual labour. They were deprived of educational
opportunities and were condemned to a low social status. In course of time, the privileges
for the privileged class increased and the other classes became more and more oppressed
and depressed; such a social structure bred inequality in status and denial of equal
opportunities for all. It ushered in an unjust social order in the country.

Social justice in India seeks to remove the glaring inequalities in society based on such a
hierarchical caste system, with its graded disabilities from birth imposed on a large section
of Hindu society and the conferment of privileges and position of dominance of Brahmins,
which is a small section of the society.

Ideas of Dr. Ambedkar on Social Justice

Ambedkar's vision of social justice promotes the liberty, equality, and brotherhood of all
humans. As a rationalist and humanist, he condemned any form of hypocrisy, injustice, or
exploitation of man by man in the guise of religion.
He advocated for a religion founded on universal moral principles that may be applied to all
times, places, and races. It must follow reason and be founded on the fundamental
principles of liberty, equality, and fraternity.

He saw the caste system as the root cause of Hinduism's problems. According to him, the
varna system is the primary cause of all inequity, as well as the source of caste and
untouchability.

Ambedkar advocated for a social system in which a man's rank is determined by his merit
and achievements, and no one is noble or untouchable because of his or her birth.

He argued for preferential treatment of the country's disadvantaged and economically

exploited citizens.

The Indian Constitution, drafted under his supervision, has clauses ensuring justice,
liberty, equality, and fraternityfor all residents. It also includes many measures that
ensure preferential treatment for the oppressed in a variety of industries. Article 17 of the
Indian Constitution declares untouchability eradicated.

In his speech to the Constituent Assembly for the approval of the Constitution, Ambedkar
stated: “I have completed my work; I wish there should be a sunrise even tomorrow.
The new Bharat has got political freedom, but it is yet to raise the sun of social and
economic liberty”.

Dr B.R. Ambedkar’s Efforts for Social Justice

He dedicated his life to the pursuit of social justice and the empowerment of marginalised
communities in India. His efforts for social justice were transformative and laid the
foundation for the empowerment and emancipation of marginalised communities in India.
His legacy continues to inspire movements for equality, social justice, and human rights
worldwide.
Here are some key efforts and contributions he made towards this cause:

● Campaign Against Untouchability

 ○ Ambedkar had been called to testify before the Southborough
Committee, which was drafting the Government of India Act
1919. During this hearing, he advocated for separate electorates
and reservations for untouchables and other religious groups.
○ While practising law in the Bombay High Court, he attempted to
educate and uplift untouchables. His first organised effort was to
establish the central institution “Bahishkrit Hitakarini
Sabha”,which aimed to promote education, socioeconomic
progress, and the welfare of "outcastes," also known as
depressed classes at the time.
○ He founded several journals to advocate for Dalit rights, including
Mook Nayak, Bahishkrit Bharat, and Equality Janta.
○
● Drafting of the Constitution

○ As the chairman of the Constitution Drafting Committee, Dr

Ambedkar played a crucial role in framing the Constitution of India.
○ He ensured that the Constitution included provisions for
fundamental rights, abolition of untouchability, and affirmative
action to uplift socially disadvantaged groups.
○
● Temple Entry Movement

○ Ambedkar led movements to secure the rights of Dalits to enter

Hindu temples, which were often barred to them due to
caste-based discrimination.
○ His efforts aimed at challenging traditional caste hierarchies and
promoting social equality.
○ He led hundreds of followers in burning copies of Manusmriti.
 Thus, Ambedkarites and Dalits commemorate Manusmriti Dahan
Din(Manusmriti Burning Day) every year on December 25.
○
● Labour Rights and Economic Reforms

○ Ambedkar championed labour rights and advocated for economic

reforms to improve the socio-economic conditions of marginalised
communities.
○ He emphasised the need for land reforms and economic
empowerment to address caste-based inequalities.
○
● Reservation Policy

○ Ambedkar was instrumental in introducing reservation policies in

education and government jobs to ensure representation and
opportunities for Dalits and other backward classes.
○ Dr. Ambedkar's advocacy for reservation policies aimed at
providing opportunities for historically disadvantaged groups
continues to be relevant. These policies aimed to mitigate historical
injustices and provide avenues for social mobility.
○
● Conversion to Buddhism

○ In 1956, Ambedkar led a mass conversion of Dalits to Buddhism as

a symbolic rejection of the caste system and Hindu social
hierarchy.
○ This movement highlighted his vision for social equality and
religious freedom.
○
Dr. Ambedkar’s Concept of Social Justice - Relevance in the
Present Scenario
Dr. BR Ambedkar concept of social justice remains highly relevant in the present scenario
for several reasons:

● Empowerment of Marginalised Communities: He advocated for the education

and empowerment of marginalised communities like Dalits, Adivasis, and other
backward classes. His focus on education as a tool for empowerment is crucial
in addressing socio-economic disparities.
● Inclusion and Diversity: He emphasised the importance of inclusive
development that encompasses the aspirations of all sections of society. In
today's diverse world, his vision calls for policies and practices that embrace
diversity and promote social inclusion.
● Human Rights and Dignity: His emphasis on fundamental rights and human
dignity is crucial in the context of contemporary challenges such as social
exclusion, violence against marginalised groups, and violations of basic rights.
● Intersectionality: Dr. Ambedkar's approach to social justice recognises the
intersectionality of identities and inequalities. His ideas inspire a holistic
approach to addressing multiple forms of discrimination based on caste,
gender, religion, and economic status.
● Global Relevance: His struggle against social injustice and his advocacy for
democratic values resonate globally. His ideas on social justice contribute to
broader discussions on human rights, equality, and inclusive development
worldwide.

Conclusion
Dr. B.R. Ambedkar's concept of social justice provides a foundational framework for
addressing contemporary socio-economic and political challenges. Embracing his vision
entails commitment to equality, dignity, and empowerment for all individuals, ensuring that
his legacy continues to guide efforts towards a more just and inclusive society.