Ambedkar- Gandhi Clash and Cooperation

 

 Ambedkar- Gandhi Clash and Cooperation 

“B.R. Ambedkar, Partition and the Internationalisation of Untouchability, 1939 1947”

Jesús F. Cháirez Garza

History Department, University of Manchester, Manchester, UK

pages 24-25

“After Ambedkar announced his intention to take the plight of the Untouchables to the UN, various Congress leaders approached him, including Vallabhbhai Patel. In the summer of 1946, Patel and Ambedkar had a preliminary discussion at which Ambedkar asked for 20 percent of all types of electoral representation, and Patel promised to think about the demand. He later wrote to Gandhi for advice. On 1 August 1946, Gandhi replied that it was good that Patel had met with Ambedkar, but he cautioned Patel about the complications inherent in reaching an agreement with the Dalit leader. Gandhi claimed that Ambedkar should not be trusted because he made ‘no distinction between truth and untruth or between violence and non-violence;’ moreover, he had no principles, because he would ‘adopt any means which will serve his purpose.’ To illustrate this, Gandhi alluded to Ambedkar’s understanding of religion as instrumental to politics, reminding Patel that ‘one has to be very careful indeed when dealing with a man who would become a Christian, Muslim or Sikh and then be reconverted to his convenience.’ Gandhi was convinced that Ambedkar’s demands were ‘all a snare’ or ‘a “catch”’. 69 Gandhi also wanted to maintain Congress’ strategic position as a negotiator. He warned Patel: ‘if we negotiate with Ambedkar out of fear of the League we are likely to lose on both fronts,’ because any type of pact agreed before independence would inevitably suffer alteration. However, Gandhi did concede that the decision not to make an agreement with Ambedkar was also due to the attitude of Congress members towards Dalits. Gandhi told Patel: ‘you may come up to any understanding you like today—but who are the people who beat up the Harijans, murder them, prevent them from using public wells, drive them out of schools and refuse them entry into their homes? They are Congressmen.’70 As a result, Gandhi believed that reaching an agreement with Ambedkar was pointless. In contrast to the popular notion that Gandhi suggested to Nehru that Ambedkar should be brought into his new government, the paragraphs above suggest otherwise. “

Socio-Economic and Political position of Dalits in Punjab

 

Socio-Economic and Political position of Dalits in Punjab

SR Darapuri, National President, All India Peoples Front

The socio-economic and political position of Dalits in Punjab, India, reflects a complex interplay of demographic strength, systemic marginalization, and evolving political dynamics. Below is a concise overview based on available information:

Socio-Economic Position

- Demographic Significance: Dalits constitute approximately 32% of Punjab’s population, the highest proportion of any Indian state, with major castes including Mazhabi Sikhs and Chamars

- Economic Marginalization: Despite their numerical strength, Dalits own less than 2-3.5% of agricultural land in Punjab, compared to the dominant Jat caste (about 20% of the population) owning around 95%. Most Dalits are landless labourers, often working underpaid jobs, which exacerbates economic inequality. Higher minimum support prices (MSP) for crops can further harm them as net food buyers.

- Social Exclusion: Dalits face persistent caste-based discrimination, including separate cremation grounds and restricted access to some Gurudwaras (Sikh places of worship). Ghettoization remains common, even in urban areas, with Dalits often segregated socially and spatially.

- Occupational Shifts: Many Dalits have moved away from traditional caste-based occupations and the agrarian economy, seeking alternative livelihoods. However, this has not significantly improved their economic status due to limited access to resources and opportunities.

- Government Support: Initiatives like MGNREGA (Mahatma Gandhi National Rural Employment Guarantee Act), housing plots, pensions, and post-matric scholarships aim to uplift Dalits, but implementation gaps limit their impact.

Political Position

- Political Participation: Dalits in Punjab have historically faced political marginalization, with less than 10% representation in government despite their population size. Of Punjab’s 117 assembly seats, 34 are reserved for Scheduled Castes, reflecting their demographic weight but not necessarily their influence.

- Political Mobilization: Dalit politics in Punjab is evolving, with attempts to consolidate their vote bank. The Congress party’s appointment of Charanjit Singh Channi as Punjab’s first Dalit Chief Minister in 2021 was seen as a strategic move to appeal to Dalit voters, though its long-term impact remains debated. The failure of the “Channi experiment” highlights the complexity of Dalit identity and political aspirations in Punjab)

- Caste and Political Dynamics: Political participation is shaped by caste clashes, often rooted in demands for land and social equality. Dalit political movements in Punjab are fragmented, with some aligning with mainstream parties and others seeking autonomy through regional or caste-based organizations

- Cultural and Religious Influence: Deras (religious sects) play a significant role in mobilizing Dalit communities, offering spiritual and social support while influencing political alignments. This adds a layer of complexity to Dalit political identity.

 Key Challenges

- Land Disparity: The stark contrast in land ownership (e.g., Dalits owning 0.72-3.5% vs. Jatts owning 95%) fuels economic and social inequality.

- Social Stigma: Despite constitutional protections and affirmative action, caste-based discrimination persists, limiting social mobility.

- Political Fragmentation: While Dalits have numerical strength, their political influence is diluted by internal divisions and lack of cohesive leadership).

Recent Developments

- Posts on X and web sources indicate growing awareness of Dalit issues, with calls for better land redistribution, economic opportunities, and political representation. However, systemic barriers and resistance from dominant castes continue to hinder progress.

- The 2022 Punjab elections highlighted the Dalit vote’s potential to reshape political dynamics, though outcomes suggest limited structural change.

Conclusion

Dalits in Punjab are a significant demographic group but remain socio-economically disadvantaged due to limited land ownership, occupational restrictions, and social exclusion. Politically, they are gaining visibility but face challenges in translating numerical strength into proportional power. Ongoing efforts through government schemes and political mobilization aim to address these issues, but deep-rooted caste hierarchies and economic disparities pose persistent obstacles.

What is Charavak philosophy?

 

What is Charavak philosophy?

SR Darapuri I.P.S.(Retd)

Charvaka philosophy, also known as Lokayata, is an ancient Indian materialist and atheistic philosophical school that emerged around the 7th–6th century BCE. It rejects metaphysical concepts like the soul, karma, rebirth, and supernatural entities, emphasizing empirical observation and sensory perception as the sole sources of knowledge. Here’s a concise overview:

 Core Principles:

1. Materialism: The universe consists only of matter (earth, water, fire, air). Consciousness arises from the physical body and ceases at death.

2. Epistemology: Only direct perception (pratyaksha) is a valid means of knowledge. Inference (anumana) and testimony (shabda) are rejected unless empirically verifiable.

3. Rejection of Metaphysics: Denies the existence of gods, souls, afterlife, or any non-material entities. Vedic rituals and religious doctrines are dismissed as baseless.

4. Ethics and Hedonism: Pleasure (kama) and avoidance of pain are the primary goals of life. Ethical behavior is based on maximizing personal happiness in this world, not on divine or moral absolutes.

5. Skepticism: Challenges the authority of sacred texts (e.g., Vedas) and questions unprovable claims.

 Key Beliefs:

- Life’s purpose is to enjoy worldly pleasures, as there is no afterlife.

- Death is the end; the body returns to its material elements.

- Religious practices and asceticism are futile, as they rely on unproven assumptions.

Notable Features:

- Critique of Religion: Charvakas viewed priests and rituals as exploitative, arguing they profited by promoting fear of imaginary consequences.

- Pragmatism: Advocated living in the present, guided by reason and sensory experience.

- Social Impact: Though marginalized, it influenced Indian thought by challenging orthodoxies and promoting rational inquiry.

Historical Context:

- Attributed to thinkers like Brihaspati (though texts are debated).

- Few original Charvaka texts survive; most knowledge comes from critiques by rival schools (e.g., Nyaya, Vedanta).

- Declined due to dominance of theistic philosophies and social stigma but left a legacy in Indian skepticism.

Charvaka’s focus on materialism and empiricism makes it a unique counterpoint to India’s spiritual traditions, akin to Western philosophies like Epicureanism.

Courtesy: grok.com