4th Dr. Ambedkar memorial Lecture

32 Pages·2017·11.53 MB·English

Fourth Dr. Ambedkar Memorial Annual Lecture

LIBERTY, EQUALITY, COMMUNITY

Dr. Babasaheb Ambedkar’s vision
of a New Social Order

Delivered by
GATLOMVEDT
Kasegaon, Nasik, Maharashtra

Dr. Ambedkar Chair In Sociology
Centre for the Study of Social Systems
School of Social Sciences
JawaharlalNehru University
New Delhi-110 067
Fourth De Ambedkar Memorial Anbual Lecture

LIBERTY, EQUALITY, COMMUNITY

‘Dr. Babasaheb Ambedkar’s vision
of a New Social Order

Detiered iy
GAIL OMVEDT
Kascgaon, Nasiky Maharashura

Dr. Ambedkar Chair in Sociology
(Cente for the Study of Social Systems
Sehoal of Social Seiences
Jawaharlnl Nebra University
‘New Dalit 10 067
De Ambedkar Muznorial Annual Lecture

‘ist ition, 2008

Copies 300

{© DrAmbedar Chsig ISL, New Dull

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Prof. Nandu Rars for Dr: Aunbedkar Chair in Sociology
Centre fac tw Smdy of Social Systems
Shoat of Social Sriences
Jowahacal Nehsu University
‘New Delhi 110 067.

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PREFACE

Social order of any sorl necessurly imbibes in ita ranking:
Faling or putting one over the other—of abjcts or attributes
‘or, even groups or communities of people. A socal order may
be relatively either rigid ar flexible, depending um its
normative struclice, values and ideological oriental, This,
also means that a relatively flexible social order found al a
given time may became rigid, ifmot eampletely lien it atleast
Tenizins less dynamic at another point in time, [is alsa,
possible that eclativelyrigel or less Flexible socal urder may
rant accord approval specially of thse wha envis.ge a new
soci order forthe betterment of humanity ora larger seprent
ff it. This is anost appropriately found ia th ease of those
who strongly bolieve in and sive for equality liburty and
featecnity or nadine (Tdendlship) among, the humaning, f not
{in abso then atleast in velative sense. The such belief and
‘urge for a new svcial order is undoubtedly governed hy the
fact that those, being deprived and neplecte! in the exisling
social ones, wonld inevitably he bestowed on social dignity,
sdérespect and liberty or even equel uppurtanity in the new
social order that ought to emerge.

Dr, Ambedkar has been one such, rather the mast
‘profound, visionary of new social order nol only for India
but forall societies in the world, Though lw never mentioned.
about il explicitly in the case of the latter, yet it was well
implisd. lis vision of new social order waasbased on equality,
liberty and fratemity about which he was greatly fascinated
by one of the several proclamations adopted by the French
4 ety tty, Consent

"National Assembly during the 18th century. Thi was evident
frum his speech delivers in 1927 during the Moked Satyagrti
af the Chavadar tank in Mahad taluka of Nasik district in
Maharashtra. Tatee on, he spelt out the meanings of these
concepts in his Anniitiation of Caste—the well argued hut
undelivered speach for the conerenue an the Jati-Pati Jodak
‘Mandal to beheld at Lalwre (nev in Pakistan)-—yet published.
i 1935 ise. fac, was the Amslitation of Casi. in ewig
for the First time, he pointed ut the difficulties in the
conceptual understandings of equality, Hberty and lusteznity,
ancl their full and proper enlunsement by a given society to
embrace 4 new social order—just in buth theory ant praxis,
‘Then, he reflected quite elaborately in his later writings and
speeches, not anly on the vacious dimensions of the concepts
of equality, Uberiy aud fraternity which, for him, were the
basic principles of a nev wocial erder hut also traced their
+oots in ancient India and aspiced for their adoplony rather,
re-edoption in an ideal socely o be evolved in Future fheough
the strict adherence to the constitutional provisos and rota
‘commitinent uf the people to that

‘The Fourth Ds, Ambedkar Memorial Ancwal Lectun’ yas
delivered by Dr. Gail Omvedt om 23 March 2000, fy her
scholasly Lecture titled 1 iberty, Equality, Community

Dr. Babtsalieh Ambedlar‘a Vision of a New Social Ontec,
Onvedthas summarised Ambedkar’s vision slong three main
points. One, Ambedlar’s acceptance of buman history as 9
history of progress—a forward movemnt, and his views on
“the role af ideatsrt and (historical matevalism in human Wife
and socal structure; wo, his ceonomic and politcal philosophy.
forwarded in the ‘form of social liberalism’ or state socilisan,
and; three, his vision of a new social order franelated and
Furled es wall ‘with nis versian uf Buddhism, a “liberation
theology” of Buddhism—a Neoayane Bulle’. The text of
hher lec, presenied Lere verbatim, isan interesting reading,
{or the students of sociology and social anthcupulogy,
‘economics, history, politica! science, and religion, especially
Buddhism. The wader may, howevet, get baffled on tro points
the term ‘community’ in plaee uf fraternity, and the term,
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Gal meat 5

‘Nooayann Burddhion’. While replacing the term rather well
Aefined concept of frateenity wilh the term (and not the well—
SSefined concept) community she makes a passing remake that
the later ‘coptures for our gunder--concemed fimes the real
_meaning of the final tezny (raternity). No daub. in academic
discourse the (erm community has unargone change in ils
original connotation, and is applied these days fur
‘agglonruration uf peoph—cither ofthe same yencler ur across
the gender or of any hue. In other words, community has lest
its holistic connotation andis reduced tn a narrovr one,
wheruas the fterzn fraternity bas brosd, rather, universal
connotation cutting crass the case, race, ceed gender, and
even artificially created geu political boundary of nation
state or ctlanship,

Similan Rae ish Government of India Act 1935 has
accepted uddhiam, like [sinism, and Sikhisra, 2 sect of
Tinduism, De. Ambedkar in his Burithe a Hie Distemt has
taken a holistic view of the teachings and philosophy of the
UGuddha to cater to the reigiots need of the muraanity in the
modern time. For him, both the Buddha wl His Dhaina
were rational yet not averse to the maletial needs of the
humankind bat with flleompassion ofan individual fathers
Itis tric that he hss not taken note of tyro schools —Mokeyania
snd Hensaysna which could aiso be aevapted an pa eects crepe
later in Boddhism. Mence, to teat his understanding of the
Buddhsanel Hs Dhaouna as Navona puts one in semevshat
tuncounfortable position ait places itintesinilar classification
‘eheress Buddhism in terms of 's being Dhara (duty with
compassion) exits ns sinsle unified religious entity Anywas,
a scholar Is ree lo provide his/her own inserpictalion of a
term, and itis readers ssho are the best judge lo accept or
reject The text of the lectures quitelueid and adda zeademic
inpats tothe literature already available an fhe theme, Tope
the readers would bke it

‘April 14, 2008 Nandu Ram
Dr, Ambedkar Chair
Professor of Sociulogy
i LIBERTY, EQUALITY, COMMUNITY
| Dr. Babasaheb Ambedkar’s vision.
ofa New Social Order

Got Ome

It is indy an honour 10 be given the opportunity to deliver

| the fourth De Ambedkar memorial feture ofthe ew century

UNS) ihe new millennium Though this is offically the ath De

‘Aibedkar Memorial Ansuia} Lecture for the Year 1999, # has

‘on very faruurately postponed the year 2000 De Bhimrao

| Teun Ambedae's vision and life traly stands atthe funtion

of ihe old and (ne new, coming, from the depts of the society

ranked by tuearchiesafinequabiy and invotuted complentics

Bf fixed exploitation t a leading role in the formation of &

Bove oater symbolized by his eole in the dafting of India’s

Constitution, symbol at a new order, Ambedkar was indeed

Sp mnan masking the heginaing of an era, aman whose Tife and

| thought cempasced analysis ofboth rageatoutand stragale

niet (he old expluitstion and the Visions oF he new society.

Whether or nol the Constitution. and Ge tndia that emenged

Thom the struggle for freedom and equality tealy represcnts

‘Rantedkar’s vision & a eaparate question; today I woul Whe
{eo focus on exactly what thal vision Was

TFrene ase days of bot eseasing the past aillensium andl

laying out our hopes and visors forthe new one Tewould rot

oamexaggeration to say thal Ambedkar is here India’s most
Gai Ona

sSigrificut figure. While namesot Indira Gandhi andl Mahalia
Gandhi havebeen taken around the woridas impontant figures
of the millennia, it 5 not they ror ary other of the rather
bewildering collection of Indians mentioned (eluding Godse
sed Beechan!) but Dr, Bhimrat Romi Ambedkar wus tobe
Considered Lal's man of the eillernfum. Alrcauy awareness
Df Ene significance of Dalit aré the role of Dalits in Indian,
Society is spreading, and inthe fature when people look ark
bn the touts and changes that Indian socioly has undergime,
fd at the eontibutions its people have ven making tn global
ciety, they will acco that is Babasoheh cha bestrepresens
the alobak- indian heritage. Neliru was a national igure al most
hisdaugitec Indira wasalaoa national figure Mahatma Gandhi
was indeed a global figure, who is ccogrized throughout the
world today as a forerunner of the ecological movement. But
abacaheb's harsh udgment in 1954—"Eus Gandhi age isthe
ark age of india” (Vol. 1: 352), [think will stand: dhe values
{at Gandhi represented, She proclemation of Hinduism and
the gloviication ofa village sucety, im whatever idealized form,
‘ere ultimately backwraed values, the vahies of « pr-modem
Sodely, I e2s Bobasaheb wha stood witsin the indian tradition
‘f moderism, justice, freedorn and equality and cho gave the
‘deals ofthe French evolution foal fore and shape. Lam using,
steong words here becouse the debate over these valves 1s
Taping, sharp aad fierce today In India, because Bebasulich
‘Ambedkar bienselfused strong words and took sharp positions
fon the isouee involved-iosues of development, freedom: and
equality.

“Ambedkar’s vision of a new sacial onler ean be summed
vp in te way in which he so often did, wita the great sloges.
pf the Frenich Revolution, “liberty, equality, raternite” tout
Change the final term fo “community” because T think it
aphives for our gender concerned times the teal meaning, of
the final term. Liberty, equality and commanity are the thice
Inost important companunts of a human vision foe the new
millenium

‘using these, Lam quite aware that these great values of
the Enlightenment end te French Revolution are today under
faery auality, Commnty

atteek, They are unde slack not only in Inca from advowat
tf pseodv-swadeshi who would se thems as merely “west
but alse world-wide, from post-modernists and eco
Tomanteists who think "prugetss” is impossible, and from
Lellitnwehu have fnken “iberalisen and “liberty bad words.

Tis important 1 asses this attack and Ambedlar’s response

Part of his mspomee has to do with the Indian context of is
(tors For thiseontestwaenolonly aheriageofcasteinequaity

nd oppression. I as also, ond even mone importantly, 8

frerltage of Buddhiem and other Indian traditions which
‘Ainbediar an as the begioningsef modernity equality Hoerty

Gnd community for bulla, In tis aenso, the valucs that the
French Hevolution helped ty give a world-wide push to are not
feally “western” ol all, u; world values, tis perhaps not
Seekferial Gut" nlightenment”isalsoaBuddhistterm, peehaps
vith some different mearings. Prabuda thurut aa the name
Runbedtar gave to his linal weekly newspaper, after foiea,
Ghtor Bakara’ (Bakiekloie! karat, Te was not only an
equalitiiarian, See ond fraternal India that he sought to
Geniove, but azo an orlightened ome, an India of Fatality
Gnu science an india trae to is own heritage i finking with
fhe most developed ones of Forope and elsewnere

Twill focus o three main points to sumunarize Ds
Amelent’s vision of @ new social order.

Test in contrast to the Gandivan and eco-romnticit
position, Ambedkar shared with Mara and with Liberal
Enlglietunentthickers a elie in progress, a conviction (hat
the histury brought with itan advance in human welfare. In
Marxist terms, we con interpret Ex as the advice of the
race of production which rings with itan advance in human
capacities a hberal terms, we can speak of na advance in
freedom. Ambedlar also believed thet human history i> a
history of progress, # forward movement and not simply @
hace in endless cycle or final egeneration. Hie differed with
Bare i interpreting the motive farce of numan History, 50
thae it is also aucestary to examine Ambedkar’s vitws
ogazding the great debates on the role of sdealism andl
Imaterialis in furan fife and socal structure
Ga Omosit 9

Second, in today's India, indeed in the world, when
Nehruvian siatisin is vielding to Meralison as a method and
philosophy uf cennomic development, itis necessary again to
hanicterize Ambedkar’s eccnoarie and political philosophy.
‘This | would describe as e form of social Mbevalsin ac fil
hiriefly trace his wetings on econainice art socialism, and
cumclude with 2 look at Is thinking in the final yearn of fis
lie expressed mainly i his esay “Buddha aud Karl Mass.”

{Last but aot leas, I ieueld like to examine Arnbedkay’s
religious contributions, which are both at the practieal level
and at the level of philusophy: Here, we mist deal will
version of Bucldhism, a “iberatin theology” of Buddhinm cc
‘more accurately, « Nayayana Auuidhism,

Ambedtkar’s Conception of History ; Materialism,
Idealism and Human Progress

Is there such a thing a5 “pragress” or “historical
development”? At one time, it would have been surprising Io
‘even asksucha question. The greatestherstaze of revalutionaey
values has boen the helef that huinacs are emerging out of
slavery, out of poverty, into 2 world that offees an
improvement in human existence. It is still perhops the.
confidence of te majrily uf umanity: million yaceted the
stoke of midnight last December 31 and Ue new dave of
January 1in the hape and confidence thatthe new aullenniur
‘would bring, no necessarily a utopia, but atleast a butter
world than existed cori.

Yet in recent years the coafidnce that progress is possible
Jescome under ailack. Eaororanlicism, takings jusstication
in Tela fom Mahatma Gandhi, tends tosee history as heading,
{nto 9 dowzwpin. We hear everywhere theloric of greater and
greater desicuction. Jhiman progress 4s no longer possible,
even desirable. As Uw inuentialexo-Feminist Maria Mics nas
[PUL the French Revolution is frishu: is Saale cannot be
extended to Dalits, women or ather sections of the
marginalized in this world, and we must far away feom the
vain effortta achieve “growth” ta aseuptance of a society based
on limite ods, subsistence prod icon and sets ies, 1986,
Mies and Shiva, 1985)