Among the various concerns raised by Ambedkar in his speech, the most prominent one is that social reform is necessary for political reform. He has raised many issues which might appear equally important like social reform being a precursor for economic reform or caste system as division of labour and not labourers or debunking the idea of racial purity as the objective of caste system. But on no other topic, he invests so much time as on the issue of political reform. He has dedicated considerable part of his speech explaining the nuances of political reform in India. He goes back in history to explain how congress and social conference started under the same roof and how they gradually drifted away so much so that turned hostile.
The fact that this speech was to be delivered in a politically charged environment, where the country was at the cusp of political change, puts the issue of politics at the top slot. Ambedkar has done intensive research and cited many examples to bring out the social inequality that was prevalent in the country. He cites example of Peshwas in the Maratha country,where the untouchable was not allowed to use the public streets if a Hindu was coming along. He provides several other examples to drive home the point that ‘lower’ caste was not being allowed to get education, food etc of its choice.
The reason why Ambedkar decides to raise this concern in the beginning is that it sets the context for other arguments that follow. It provides the genesis of political reform and social reform and how political reform got precedence for social reform. It also explains how the social reform itself was steered by upper caste and hence had myopic vision of the problems faced by the families of upper caste.
All other issues raised subsequently emanate from the issue of political reform. Moreover, this idea of social reform echoes in the entire speech. Whether Amebdkar is talking about economic reform or of racial purity or of national integration, in one way or the other he refers to the political reform. While talking of economic reform, he concludes by saying –
“You cannot have political reform, you cannot have economic reform, unless you kill this monster.”
Ambedkar has backed his claims by referring to the speech delivered by Mr. W. C. Bonnerji in 1892 at Allahabad, as President of the eighth session of the Congress, where Bonnerji says –
"I for one have no patience with those who say we shall not be fit for political reform until we reform our social system. I fail to see any connection between the two. . .Are we not fit (for political reform) because our widows remain unmarried and our girls are given in marriage earlier than in other countries? Because our wives and daughters do not drive about with us visiting our friends? Because we do not send our daughters to Oxford and Cambridge?"
This excerpt, as per Ambedkar, proves the apathy of congress towards social reform. He then turns to history of Ireland where Ulster debunked Irish Home Rule. He also cites many religious reforms like reform by Buddha,saints of Maharashtra and Guru Nanak which preceded the political reform. Hence Ambedkar puts the religious reforms in the ambit of social reform. Hence making a compelling case in favor of social reform.
The fact that this speech was to be delivered in a politically charged environment, where the country was at the cusp of political change, puts the issue of politics at the top slot. Ambedkar has done intensive research and cited many examples to bring out the social inequality that was prevalent in the country. He cites example of Peshwas in the Maratha country,where the untouchable was not allowed to use the public streets if a Hindu was coming along. He provides several other examples to drive home the point that ‘lower’ caste was not being allowed to get education, food etc of its choice.
The reason why Ambedkar decides to raise this concern in the beginning is that it sets the context for other arguments that follow. It provides the genesis of political reform and social reform and how political reform got precedence for social reform. It also explains how the social reform itself was steered by upper caste and hence had myopic vision of the problems faced by the families of upper caste.
All other issues raised subsequently emanate from the issue of political reform. Moreover, this idea of social reform echoes in the entire speech. Whether Amebdkar is talking about economic reform or of racial purity or of national integration, in one way or the other he refers to the political reform. While talking of economic reform, he concludes by saying –
“You cannot have political reform, you cannot have economic reform, unless you kill this monster.”
Ambedkar has backed his claims by referring to the speech delivered by Mr. W. C. Bonnerji in 1892 at Allahabad, as President of the eighth session of the Congress, where Bonnerji says –
"I for one have no patience with those who say we shall not be fit for political reform until we reform our social system. I fail to see any connection between the two. . .Are we not fit (for political reform) because our widows remain unmarried and our girls are given in marriage earlier than in other countries? Because our wives and daughters do not drive about with us visiting our friends? Because we do not send our daughters to Oxford and Cambridge?"
This excerpt, as per Ambedkar, proves the apathy of congress towards social reform. He then turns to history of Ireland where Ulster debunked Irish Home Rule. He also cites many religious reforms like reform by Buddha,saints of Maharashtra and Guru Nanak which preceded the political reform. Hence Ambedkar puts the religious reforms in the ambit of social reform. Hence making a compelling case in favor of social reform.
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