Dr. Amdebkar and Women Empowerment

DR. B. R. AMBEDKAR AND WOMEN EMPOWERMENT

Introduction
“When women move forward, the family moves, the village moves and the nation moves. Those, who will understand, will lay foundation of a great nation.”
Indeed, History suggest this as well that western societies which promoted women’s rights, freedom, self-reliance and fraternity among its citizens have progressed ahead of their time leaving behind the rest of the world drowned in prejudices. In India, Dr. B. R. Ambedkar was one of the men who came forward to save Indian women from the ages old barriers of religious custom and tradition which have blocked their minds and souls in such a long time of their unchallenged acceptance by our society. His western education and deep understanding of western philosophy of equality led him to evolve as a visionary who had developed clear ideas for the emancipation of the women and understood the importance of empowerment of women for development of society as a whole.
Although Dr. Ambedkar is widely known for his relentless struggle launched for abolition of untouchability and annihilation of caste system and for giving constitutional right of freedom, equality and justice to all Indians regardless of their religion, caste, and sex, working as the Chairman of Drafting Committee of Constitution and first Minister of Law of independent India, his views on emancipation and empowerment of women had been significant for development of modern Indian feminist thinking which simultaneously addresses the issues of class, caste and gender in the contemporary socio- political set up, which still keeps conservative and reactionary values in many respects, particularly on gender relation. Dr. Ambedkar not only closely examined the roots and evils within Indian society which were responsible for degradation of women status, but also acted in direction to liberate them and make them self-reliant. He once said, “I measure progress of a community by the degree of progress which women have achieved.” This statement shows his firm belief in women’s power and her role in development of a healthy and progressing society.

Dr. B. R. Ambedkar life sketch and struggle for women’s right
"Ambedkar was a victim of oppression and discrimination in all its severity, so his views about women's oppression and equal rights are more useful than anybody else's theory. To understand Ambedkar's arguments and the ideals for which he stood, it is necessary to know some of his bitter and better life experiences that he underwent at the outset of the socio-political awakening from the time of his birth. "( More, Vijay, 2011).
The apostle of women’s rights, indeed human rights, Dr. Bhimrao Ramji Ambedkar was born at Mhow, in the erstwhile Central Province then of British India on 14th April 1891 in untouchable Mahar caste. His father RamjiSakpal was a soldier in British Army. Being son of a serving army personnel, Ambedkar was fortunate to get early education which otherwise would have been denied to him.
Despite an opportunity to early education, Bhim began to taste bitter reality of his birth in an untouchable community in form of oppression and humiliation which compelled him later to act to blow up the oppressive social order. At the school he was often insulted as he had born in an inferior caste considered as an untouchable. He was compelled to sit in a corner of the classroom and was not allowed to play and talk to other student as they fear he will pollute them. Even the teachers seldom touch his notebook. He was not allowed to study certain subjects especially Sanskrit as Sanskrit teacher refused to teach him. He was given Persian as second language when the Sanskrit teacher refused to teach him. His experience of insults took the form of refusal of local conveyance, drinking water and the refusal of even a barber to cut his hair, caused to humiliation and anger against the cruel system of untouchability.
In the midst of humiliations, he concentrated on his studies due to the encouragement from his father and passed matriculation exam in 1907. This was a great achievement as far as untouchables were concerned. Soon after matriculation he married nine years old Ramabai, at the age of fourteen. He joined Elphinstone College for further education. He obtained his B.A. degree from Bombay University. When he got a scholarship from the Maharaja of Baroda, again he joined Colombia University for M.A. degree in Economics with Political Science, History, Anthropology and Sociology as other subjects of study. He passed M.A. in Economics in 1915 and presented a thesis in the university on Ancient Indian Commerce. In 1916 he offered another M.A. thesis, National Dividend of India-A Historic and Analytical Study. In October 1916 he started his study for the Bar examination at Gray's Inn, and enrolled at the London School of Economics where he started work on a doctoral thesis. In June 1917 he was obliged to go back to India as the term of his scholarship from Baroda ended. As Ambedkar was educated by the Princely State of Baroda, he was bound to serve that State. He was appointed as Military Secretary to the Maharaja but had to quit within a short time due to humiliating experience. Thereafter he worked at many places to feed his family.
In January 1920, he began the publication of the weekly Mooknayak (Leader of the Silent) in Mumbai with the help of Chatrapati Shahu Maharaj, Maharaja of Kolhapur to start propaganda against Hindu social order. Through its issues he put due stress on the gender and social equality, and the need for education, and exposed the problems of the depressed classes as well as women.
In September 1920, after accumulating sufficient funds, he returned to London to complete his studies. He became a barrister and got a Doctorate in science degree. Now he considered himself fully equipped to fight the evils within Indian society such as women’s oppression, untouchability, caste system etc. During 1922-23, he got the opportunity for post-doctoral research at the University of Bonn in Germany. His exposure to the West has influenced his perception on feminist issues. It was a time when first wave feminism had been coming to an end with the achievements of franchise rights for women in Britain in 1918, and America in 1920. His perception of the women question, emphasizing their right to education, equal treatment with men, right to property and involvement in the political process resembled the global feminist demands.
After returning to India Ambedkar decided to devote his whole life to fight for the rights of depressed class as well as women who were being treated as slaves in Hindu social order from centuries. In July 1924, he started ‘Bahiskrit Hitkarani Sabha’ for this purpose. The Sabha started to work to uplift poor and downtrodden by starting schools, hostels and making them aware to fight for their rights. From this time Ambedkar launched many movement against untouchability in which all sections of society including huge number of women participated and acquired the confidence to voice their issues on various platforms. He helped women in launching many women’s association which started spreading education and awareness especially in Dalit women.
In 1927, a satyagrah conference was organized at Mahad in which Ambedkar openly attacked on ‘Manusmriti’ which, according to him, humiliate women and shudras. In this event thousands of men and women participated. The Manusmriti was burned in public.He led another satyagraha in Mahad to fight for the right of the untouchable community to draw water from Chowdar tank in which women took part enthusiastically. In 1927, he started another periodical ‘Bahishkrit Bharat’ which was intend to speak for socially backward men and women.In the Kalram Temple Entry Satyagraha at Nasik in 1930, hundreds of depressed class women participated and crowd forcibly took entry in Hindu temple across the country.In 1930, Ambedkar was called in Round Table Conference to represent untouchable community. There he demanded a separate electorate for depressed classes.

Dr. B. R. Ambedkar and constitutional provisions for women
Dr. Ambedkar worked with great responsibility and dedication for betterment of women as well as socially depressed who were victim of decade long enslavement by society in name of traditions and social order as a member of Constituent Assembly and Chairman of Drafting Committee of Constitution. He drafted a constitution which enshrines in it all those conditions which are necessary to promote fraternity among all citizens of free India. In his own words, “I came into the Constituent Assembly with no greater aspiration than to safeguard the interest of Scheduled Castes.” This statement is significant for determining the Ambedkar’s interest in making constitutional safeguards for those who have been denied their every single right. Since Ambedkar was well convinced that not only scheduled caste but also women share the same fate, he tried an adequate inclusion of women’s rights in the political vocabulary and constitution of India. Therefore, by considering women’s equality both in formal and substantial senses he included special provisions for women while all other general provisions are applicable to them, as to men. Discrimination on the basis of caste, religion, sex, creed, place of birth was codified as illegal acts under the Statute Book. The Indian Constitution provides for Equality before Law( Art.14 ), the State shall not discriminate any citizen on the grounds of religion, caste, race, sex , place of birth or any of them ( Art. 15 ), equal opportunities to all citizens in matters relating to employment or appointment under the State ( Art. 16 ), equal pay to all for equal work for both men & women( Art.39d ) right to work , to education and public assistance in certain cases ( Art. 41 ), Provision of just and human conditions of work and maternity relief (Art. 42) , Provision of uniform Civil Code to all the citizens throughout the Indian Territory (Art. 44). Dr. Ambedkar by his scholarly arguments in framing/ debating Indian Constitution get put his seal of equality for women by getting them right of vote to equalize her position in running the State affairs. On 25th November, 1949 while addressing Constituent Assemble he said, " Political democracy cannot last unless there lies at the base of it social democracy.” By this statement he argued that there is no benefit of one man one vote concept if all men and women are not equal, free and independent. He emphasized on concept of social equality over political equality.

Dr. B. R. Ambedkar and empowerment of women through Hindu Code Bill

In Indian society, especially in Hindu society, a woman had no legitimate rights related to property, marriage, divorce, maintenance, adoption etc. Ambedkar was fully convinced, after his thorough analysis of Hindu society and its social mechanism over century, that there wasn’t any genuine possibility of change from within. In absence of internal mechanism of change there was, therefore, in his opinion, need to bring about change with the help of law. So, to strike last nail in the coffin of discrimination against Indian women, Dr. Ambedkar raised a new battle cry by finally submitting modified and revised Hindu Code bill to Constituent Assembly in October 1948. The purpose of bill, according to Ambedkar, was to codify common Hindu law which were scattered in innumerable decisions of the High Courts and the Privy Council, which formed a bewildering motley to the common man and gave rise to constant litigation. The bill was intent to liberalize the personal laws so as to broaden freedom of the individual and equality of men and women in the Hindu legal system.
The Hindu Code Bill contains many provisions for women’s empowerment and gives them legal rights on various social matters. The Bill sought to abolish polygamy among the Hindus. It proposed the right to property and the right to divorce for women. It put men and women on an equal footing in all legal matters.
When the Hindu Code Bill was debated on the floor of the house, the opposition against the Bill was strong inside and outside the parliament. Their major argument was that the Bill was an attempt at the “demolition of the entire structure and fabric of Hindu Society. The very foundations not only of one pillar but of all the pillars on which the Hindu society rests are shaken”. In reality, the Bill was a threat to patriarchy on which traditional family structure, was bounded and that was the major reason behind the opposition. The tactics of long speeches to delay the passage of the Bill was resorted to by the members opposed to the Bill. Ambedkar tried his level best to defend the Bill by pointing out the drawbacks of Indian society and arguing that the ideals in the Bill are based on the Constitutional principles of equality, liberty and fraternity and that in the Indian society characterized by the caste system and the oppression of women since women are deprived of equality, a legal frame work is necessary for a social change in which women have equal rights with men. He further argued that those who want to conserve must be ready to repair and all I am asking of this house is that if you want to maintain the Hindu system, the Hindu culture, the Hindu society, do not hesitate to repair where repair is necessary.
The First Union Law Minister was disappointed due to non-passage of the Hindu Code Bill, as was conceived by him and promised support by Pt. Nehru. So Dr. Ambedkar created history of sorts in sacrificing his Cabinet Law Ministry for the just cause of women by resigning on Sept., 27, 1951 as a matter of protest. An example of supreme sacrifice for women liberation was created in not only Indian but world history.
Although Dr. Ambedkar could not succeed in getting passed the full Hindu Code Bill, he successfully put the ball rolling & laid the foundation of equality for the women of India in all spheres of life. The bill as prepared by Ambedkar was later split into four bills and these were passed as
I) The Hindu marriage Act, 1955
II) The Hindu succession Act, 1956
III) The Hindu Minority and guardianship Act, 1956
IV) The adoption & maintenance Act, 1956

Dr. Ambedkar’s writings and views on women’s oppression and need for empowerment
Dr. Ambedkar provides a powerful source of inspiration to formulate a feminist political agenda which simultaneously addresses the issues of class, caste and gender in the contemporary socio-political set up, which still keeps conservative and reactionary values in many respects, particularly on gender relation. (Arya, 2000). His Writings and Speeches show what values India should develop and how they would modernize its social and political institutions where women can enjoy right of freedom, equality and self-respect. Ambedkar saw women as the victims of the oppressive, caste-based and rigid hierarchical social system. He believed that socio-cultural forces artificially construct gender relations, especially by Manusmriti and Hindu religion. (Usha, 2003).
One of the major arguments of Amdebkar was that inhuman treatment given to women in Hindu society is related to the caste as an Institution. Thus instead of taking women's issues in alone, he tried to attack the institution of caste which he felt contradicting the basic human values. (Gandhiji, 2011).
In the Women and Counter Revolution and The Riddle of Women, Ambedkar portrays the way in which Manu treated women. He pointed out that the laws of Manu on the status of women were very important in molding the Hindu attitude and perspective towards women, perpetuated and maintained through Hindu personal laws based on Shastras, caste and endogamy, i.e. the base of Indian patriarchy. In Manusmriti, Manu compares killing of woman to killing of Shudra and declare it a minor offence like drinking liquor. Manu even advise a man not to sit in a lonely place even with his own sister, her daughter and her mother. He further advocates that woman must never be independent. He wants woman to be under surveillance of her father in her childhood, her husband in her youth and her sons in on the death of her husband. He declared wife as a property of her husband like slave. He forbade women the study of Vedas, and performing Sanskaras uttering the Veda mantras because he projected women as unclear as untruth is.
That is why Dr. Ambedkar was of the firm opinion that until or unless, by applying dynamite, the Hindu Dharma-shastras are not blown up, nothing is going to happen. In the name sanskaras, the Hindu women are tied up with the bondage of superstitions, which they carry till their death. They are also responsible for inculcating these wrong notions learnt by them through baseless traditions and preaching of the Shastras in the budding minds of their offspring. Beside Hindu society, he also criticized Muslim society for child marriage, polygamy, concubinage and divorce system which are sources of misery to Muslim women.
He suggests strategies for emancipation from oppression. He found their emancipation in Buddhist values, which promotes equality, self-respect and education. Dr. Ambedkar argued for extensive economic and social rights for women. He stated that women should be given all round development importantly social education, their well being and socio-cultural right. He emphasized that each and every section of Indian women be given their due share and it is a must to maintain and protect dignity and modesty of women.
At the All India Depressed Classes Women’s Conference held at Nagpur on Ambedkar spoke, “I am a great believer in women’s organizations. I know what they can do to improve the society if they are convinced. In eradication of social evils they have rendered great service.” He emphasized on education as a mean to cut their slavery and move forward by eliminating all inferiority complex. He further argued to advise women, “Do not be in hurry to marry. Marriage is a liability. You should not impose it upon your children unless they are financially able to meet the liabilities arising from marriage. Let every girl who marries stand beside her husband, claim to be her husband’s friend and equal partner, and refuse to be her slave.”

The road ahead…..of Ambedkar vision of gender equality (Steps to taken)
There has been a significant improvement in women's position in India since independence due to efforts of people like Dr. Ambedkar and many other social reformers. But most part of this improvement is limited to women in high class and rich society only. Women of backward classes and remote areas are still suffering and lack basic facilities and rights.
National Family Health Survey III (2005-06) of the Government of India found that 37.2 percent women have experienced violence in the form of physical and sexual abuse by none other than their own husbands. Women are still fighting issues such as rape, dowry death, communalism, fundamentalism, sexual harassment, violence-domestic and social, poverty and so on.
I strongly believe that the one of the most fundamental and strong step for empowerment of women requires the challenging of the patriarchy power relation that result in women having less control over maternal assets and intellectual resourses. The following strategies are needed to empower women: strengthening opportunities for post‐primary education for girls; investing in infrastructure to create assets for women’s and girls’; guaranteeing women’s and girl's property and inheritance rights; increasing women’s share of seats in national parliaments and local governmental bodies; and combating violence against women and girls.
To achieve objectives of women empowerment goal, three inter‐related dimensions are needed: access to and control of resources; agency (the ability to use these resources to bring about new opportunities) and achievements (the attainment of new social outcomes). Empowerment, therefore, is both a process and an end result. (Kabeer, 2000).
Various countries, communities and institutions have implemented different combinations of these actions and shown good results. I think the problem is not a lack of practical ways to empower women but rather a lack of change on a large and deep enough scale to bring about transformation in the way societies conceive of and organize men and women’s roles, responsibilities and control over resources. Essentials for this kind of transformation are the mobilization of a large group people committed to the vision of a gender equitable society; the technical capacity to implement change; institutional structures and processes to support the transformation; and adequate financial resources.

Conclusion It is quite convinced that Indian women got their true savior from all oppressive orders of society which have blocked their moral, intellectual and economic development in all possible manner in form of Dr. Ambedkar. His knowledge, wisdom and bitter experience of those oppressive social orders led him to lead a movement to free all social being from injustice within society. He fought inside Constituent Assembly to give women their rights which they deserve. In his own words, “Unity is meaningless without the accompaniment of women. Education is fruitless without educated women, and agitation is incomplete without the strength of women.” These words of Ambedkar are powerful inspirational source for women in guiding them to fight for their rights as they are still facing discrimination within society. I am certain that this won’t be the case for much longer when women are considered second class citizens. But instead the movement that was started by Ambedkar, will not last until women will have complete social, economic and political equality in all facets of life. Someday, in spite of all obstacles women will show this world that they are inferior to nobody, but actually superior to men and they will lay foundation of the women’s age of extremely glory.

Refrences: 1. Gandhiji, C.M. : Dr. B. R. Ambedkar and women's empowerment, 2011. 2. Shahare, M.L. :Dr. Bhimrao Ambedkar: his life and work, 1988. 3. www.wikipedia.com 4. More, Vijay : Dr. Ambedkar contribution for women's rights Variorum, Multi- Disciplinary e-Research Journal, Vol.-02, Issue-I, August 2011. 5. Kabeer, N. Resources, essay : Agency, Achievements: Reflections on the Measurement of Women’s Empowerment, 2011. 6. Arya, Sudha, Women Gender Equality and the State 7. Usha, K.B. :Dr. B.R. Ambedkar-the champion of womens rights, Samyukta journal,2003.

Name: Rasu Chauhan
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