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Home , Adi Dharm, Annihilation of Caste, Arun Shourie, Asaduddin Owaisi, Ashoka Chakra, Ayyankali

Ambedkar’s Appropriation by Ideology

An E-Digest

Compiled by Ram Puniyani

(For Private Circulation)

Center for Study of Society and Secularism & All Secular Forum 602 & 603, New Silver Star, Behind BEST Bus Depot, Santacruz (E), : - 400 055. E-mail: [email protected], www.csss-isla.com Page | 1 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

Preface

Many a debates are raging in various circles related to Ambedkar’s ideology. On one hand the RSS combine has been very active to prove that RSS ideology is close to Ambedkar’s ideology. In this direction RSS mouth pieces Organizer (English) and Panchjanya (Hindi) brought out special supplements on the occasion of anniversary of Ambedkar, praising him. This is very surprising as RSS is for Hindu nation while Ambedkar has pointed out that Hindu Raj will be the biggest calamity for . The second debate is about Ambedkar-Gandhi. This came to forefront with Arundhati Roy’s introduction to Ambedkar’s ‘Annihilation of Caste’ published by Navayana. In her introduction ‘Doctor and the Saint’ Roy is critical of Gandhi’s various ideas.

This digest brings together some of the essays and articles by various scholars-activists on the theme. Hope this will help us clarify the underlying issues.

Ram Puniyani (All India Secular Forum) Mumbai June 2015

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Contents

Page No. Section A

Ambedkar’s Legacy and RSS Combine 1. Idolatry versus Ideology 05 By Divya Trivedi

2. Top RSS leader misquotes Ambedkar on 09 By Vikas Pathak

3. RSS going the whole hog in appropriating Ambedkar 10 By Piyush Srivastava

4. RSS rewrites history: Dalits ‘created’ by invaders 11 By D.K. Singh

Section B Ambedkar: versus

5. Legacy of Dr.B.R. Ambedkar stands irreconcilably 13 opposed to Hindutva By B. Sivaraman

6. Deconstructing Ambedkar 19 By Anand Teltumde

7. The Highjacking of Babasaheb 22 By Shamsul

8. Whose Raj is it anyway 25 By Shamsul Islam

9. Ambedkar and RSS 27 By Ram Puniyani

10. Ambedkar Ideology: Religion, Nationalism and Indian 28 Constitution By Ram Puniyani Page | 3 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

11. Claiming Ambedkar, Trashing the Constitution 31 By Praful Bidwai

Section C

Ambedkar - Gandhi Debate 12. The Ambedkar Gandhi Debate: Reply to Arundhati Roy 33 By Rajmohan Gandhi

13. They were rivals, but with the same mission 51 By Ramachandra Guha

14. Sea of Lies – Response to Arundhati Roy 53

15. Comments by Niloufer Bhagwat 58

Section D

Interviews

16. Time to reinterpret his contribution – Interview with 59 Prof. Bhalachandra Munkegar By T.K. Rajalakshmi

17. Dalits are not definitely a block, and there is an intellectual 64 Blossom – Interview with Kancha Ilaiah By Ajmal Khan and Anish

18. The RSS won’t be able to internalize Ambedkar – Interview 71 With Raosaheb Kasbe By Makrand Gadgil

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Section A

Ambedkar's Legacy and RSS Combine

Manvender Vashist/PTI. Prime Minister at the ceremony to lay the foundation stone of the Dr Ambedkar International Centre in on April 14.)

1. Idolatry vs Ideology

The RSS-BJP’s enthusiasm to celebrate Ambedkar’s birth anniversary is seen as a key aspect of the Hindutva group’s social outreach agenda targeting Dalits for political ends.

By DIVYA TRIVEDI

(Frontline)

POLITICAL parties, especially the Bharatiya Delhi Chief Minister and Aam Aadmi Party and the Congress, are falling over leader demanded a each other to claim the legacy of B.R. “permanent” holiday on April 14, Ambedkar’s Ambedkar. While the two major parties are birthday. Kejriwal tweeted: “Salute to Baba planning round-the-year celebrations for the Saheb Ambedkar. Let’s try to implement the 125th birth anniversary of Ambedkar, with an Constitution in letter n spirit. That wud be best eye on the Assembly elections in homage to him.” and , regional parties are not far behind.

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The Rashtriya Swayamsewak Sangh’s (RSS) that is a political ideology of the mouthpieces Panchajanya and Organiser are same character as the fascist or Nazi ideology coming out with collectors’ editions on and is thoroughly anti-democratic. If Hinduism Ambedkar. Large hoardings announcing the is let loose—which is what Hindu majority publication of the special issues dot the skyline means—it will prove a menace to the growth of of the national capital. others who are outside Hinduism and are opposed to Hinduism. This is not the point of ideologues, however, view the rush to view of Muslims alone. It is also the point of claim Babasaheb’s legacy with mild view of the Depressed Classes and also of the amusement. Political observers describe the non-.” (Writings & Speeches, Volume BJP’s moves to appropriate Ambedkar as a key 17, Part One; Dr B.R. Ambedkar and his aspect of its social outreach agenda wooing Egalitarian Revolution—Struggle for Human Dalits across India. Uday Chandra, a Rights; Dr Ambedkar Foundation, Ministry of postdoctoral fellow at Max Planck Institute for Social Justice and Empowerment, Government the Study of Religious and Ethnic Diversity, of India). said: “In the last general election, the proportion of Dalits voting for the BJP rose to 24 per cent Ambedkar renounced Hinduism and gave a call from 11 per cent in 2009 [Suhas Palshikar and to Dalits to join . His words, “I was K.C. Suri in Economic & Political Weekly]. born a Hindu, but will not die a Hindu”, have While this is a sharp increase, we should gained popularity. He said, “Some people think recognise that this trend in Dalit voting patterns that religion is not essential to society. I do not is far from irreversible. Moreover, three hold this view. I consider the foundation of quarters of Dalits did not in fact vote for Modi religion to be essential to the life and practices and the BJP. Hence, the need for an outreach of society. At the root of the Hindu social programme with its promise as well as pitfalls.” system lies as prescribed in Manusmriti. Such being the case, I do not think He said that mere symbolism would not it possible to abolish inequality in the Hindu increase the BJP’s vote share. “The BJP will be society unless the existing foundation of the accused now of mere symbolism if Dalits do Smriti religion is removed and a better one laid not benefit substantively or materially from the in its place. I, however, despair of the Hindu current regime’s policies,” he said. society being able to reconstruct on such a better foundation.” Besides, it appears that neither of the major political parties has read or understood Ambedkar was also opposed to Mahatma Ambedkar, who made his views on Hinduism Gandhi’s views on the uplift of untouchables and the Congress clear in his lifetime. His within the fold of Hinduism. The exchanges intellectual and political project was dedicated between Gandhi and Ambedkar over the issue to the annihilation of caste and he believed that of untouchability are in the public domain. Had it could not happen within the fold of the RSS and the Congress read Ambedkar’s Hinduism, which has an inherently oppressive writings, they would not be making such claims hierarchical structure. During the transfer of to his legacy. The (BSP), power from the British to the people of India the original inheritor of Babasaheb’s legacy by and when Partition was a looming possibility, virtue of the extensive work done by its leader Ambedkar had said, “The Congress cannot among Dalits, restricted itself to expect any sane person who knows anything attacking the attempts by other parties to claim about conditions in India to agree to the Ambedkar’s legacy. BSP supremo government of the country being placed in the said, “Other parties do a drama of celebrating hands of the Hindu majority, simply because it Dr Ambedkar’s anniversary in a grand manner, is a majority. The Congress chooses to forget but they never bothered to give him the due Page | 6 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

respect in his lifetime. They are propagating Bill, socialise banks and lands and redistribute that Dr Ambedkar supported the RSS for its land among the people. “Will the BJP dare to work among Dalits. Had it been so, Dr do this?” she asked. Ambedkar would never have gone and accepted Buddhism, which professes equality and peace Tactics of co-option for all. During elections, the BJP calls every caste Hindu, and after the elections are over, it It is political pressure that is compelling these only works for the rich and privileged castes.” parties to reach out to the S.Cs and B.Cs and they are using the “outreach programme” to In Uttar Pradesh and elsewhere, upper-caste reconvert large sections of the populace. Until BJP leaders ate food in Dalit homes. Earlier this and unless any party dares to question the year, RSS chief called upon Hindu religious perspective on society, it will the cadre to picnic and share food with the only be misquoting Ambedkar. “Mohan “lower castes”. The sociologist Sujatha Bhagwat is only worshipping the idol of Surepally said, “but after all, they ate only daal Ambedkar but breaking his ideology. Indian at these homes, and not beef!” Beef is a major democracy has successfully failed to take source of affordable protein for the lower castes forward the agenda of social revolutionaries and a ban on the slaughter of the cow and such as Phule, Ambedkar and ,” consumption of beef is the BJP’s important said Sujatha Surepally. Apart from giving a national agenda. token representation to Dalits in politics, nothing has been done to change their social Sujatha Surepally, who is the convener of the and economic conditions. Dalits continue to Bhoomi Rakshana Sangam and face discrimination in subtle forms. Crimes principal of Satavahana University College of against Dalits are unabated. And the two- Arts in Karimnagar, said the BJP was “showing tumbler system persists in several villages. its actual colours but all the other parties, including the Telangana Rashtra Samithi [TRS], “Where are Dalits in the Land Acquisition Act? the , and the BSP celebrate Who is going to lose in the privatisation the birthdays of Ambedkar, and process? Nobody is asking these questions. All Jagjivan Ram to sidetrack the real mission of parties are culpable in keeping the privileges eradication of caste”. These parties have set up intact. What is happening now is either you “cells” for the Scheduled Castes (S.Cs), the wage a battle against them or you co-opt them,” Scheduled Tribes (S.Ts), women and others to she said. divide Malas and Madigas, backward classes (B.Cs) and other marginalised groups and to Prof. Kancha Ilaiah, director, Centre for Social push their own agendas; in the case of the BJP, Exclusion and Inclusive Policy, Maulana Azad for instance, the Hindutva agenda. She said the National University, throws light on the BJP’s move to appropriate Ambedkar could be historical trajectory of the process of co-option. a part of its reformist agenda, but it cannot be seen in isolation from its core agenda of “Until 1990, Ambedkar was untouchable to all Hindutva. mainstream political parties. The question of the BJP looking at him did not arise at that On the TRS’ plan to install a statue of time. The implementation of the Mandal Ambedkar in the Telangana Assembly, she Commission report, the V.P. Singh government said: “First install it in your own party office.” honouring Ambedkar [posthumously] with the She said if Prime Minister Narendra Modi was [the highest civilian award] and really concerned about preserving Ambedkar’s the massive Dalit civil societal celebration of legacy then he should call upon the BJP cadre his role across the country triggered a new to convert to Buddhism, follow the Hindu Code debate. From 1991 to 2015, emerging civil Page | 7 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

societal forces acquired definite intellectual and communities. A or a status in universities and colleges and became a Baniya youth could not participate in killing force to reckon with. More significantly, campaigns because they were already English Buddhism, has given Dalits a spiritual platform educated and bound for foreign countries. The where they can have their own self-dignity, OBC youth were taken to religion and God. It is a religious alternative to Vyamshalas and not schools. Instead of books, Hinduism. When Ambedkar embraced trishuls were distributed among them. Buddhism in 1956, he opened the locks of religious transformation. Eighty per cent of “If you look at [Vishwa Hindu Parishad leader] Dalits converted to in south India. ’s campaign, you will see that Similarly, 30 per cent of Mahars joined books were never distributed; only trishuls, Buddhism. In Uttar Pradesh, 20-30 per cent of with which they would have to attack Muslims. Dalits became Buddhists. This is an They tried to recruit Dalits in unrecognised fact.” but failed because Ambedkar was not on its banner then. The RSS put Vivekananda on its Ambedkar as Prophet banner. Even the Congress has realised this. Now the RSS has started an underground Ilaiah said that Dalits considered the Buddha network,” Ilaiah said. So a person who was seen the first prophet, Jesus Christ the second as a lackey of the Imperialist, suited and booted prophet, the Prophet Muhammad the third and and never clad in dhoti and kurta, and an agent Karl Marx, the fourth, whom they really loved of the British, suddenly became a social and who they thought would really come and reformer. Although the Congress gave liberate them. But in the past 20 years, accessibility to Ambedkar to write the Ambedkar has become a prophet for Dalits. He Constitution, it never put him on a gallery with is no longer simply a politician, a social its leaders. It was Dalits who started putting scientist, an economist or a writer of the Ambedkar on their banners and the credit for Constitution but a prophet. A large section of this goes to Kanshi Ram. the population feels that the main prophetic role he played was abolishing the roots of Ilaiah said: “In a country that created untouchability. He gave Dalits equal rights in untouchability, Ambedkar is more than a the domain of God, dignity, English education politician or a writer. Because of his stature, and a self-assertive role in society. untouchability has become a global issue. U.S. President Barack Obama, the United Nations, “The large masses of people rename their and the World Bank and International Monetary children and shave their heads and visit Fund chiefs have spoken about untouchability. dikshabhoomi, Ambedkar’s burial place in Ambedkar initiated the abolishment of Mumbai, or Shakti Sthal Ambedkar memorial untouchability, therefore, the BJP is claiming park in Uttar Pradesh. This is not an issue of his legacy. Modi said, ‘I would not have been vote bank for them. Ambedkar is someone who here if it was not for Ambedkar’s struggles’. He liberated them. Imagine if 60 per cent of the realises that he can become Prime Minister but people form their own religion, who will remain not the priest of the temple. Maybe it is with Hinduism? It will simply crumble,” he his caste honesty. His stature will only grow. said. Under the BJP, Christianity and Buddhism will grow rapidly. Christianity has grown under The RSS realises this. Earlier, it recruited cadre repression. The RSS-BJP cannot stop it. But only from upper castes. From 1925 to 1975, its Hinduism cannot grow beyond a point as it is recruitment base was only upper castes. During based on primitive ideology and superstitions. It the Babri Masjid agitation in 1992, the RSS will not sustain itself with the spread of recruited from Other Backward Class (OBC) education and the coming up of our thinkers. Page | 8 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

Ambedkar’s texts cannot be misinterpreted. the President on March 4, 2014, was sent to the Among very advanced Dalits, there is a view Standing Committee on Social Justice and that they should build Viharas and put Empowerment headed by BJP Member of Ambedkar and Buddha in them.” Parliament Ramesh Bais. The committee submitted its report on December 19, 2014. The The self-assertion movement of Dalits has gained S.C. and S.T. (Prevention of Atrocities) so much strength that no party can afford to Amendment Bill, 2014, proposed to replace the ignore it. But symbolism and vote-bank politics ordinance, which was introduced in Parliament in will alone not win the day for the BJP. The party July 2014, has been pending although in January is faring poorly on the action front. It has 2015, after the winter session ended, the Modi allowed an important ordinance to lapse. The government had a slew of ordinances S.C. and S.T. (Prevention of Atrocities) promulgated. Amendment Ordinance, 2014, promulgated by ****

2.Top RSS leader misquotes Ambedkar on untouchability

By Vikas Pathak, , New Delhi, 17-04-2015

In its latest bid to appropriate Dalit icon BR bring Ambedkar in line with the Hindutva Ambedkar on his birth anniversary, the worldview. Rashtriya Swayamsevak Sangh (RSS) seems to have got at least some of its facts wrong. "He (Ambedkar) says untouchability encrypted Hindu society 12 to 13 hundred years ago," An article by RSS joint general secretary Gopal claims. Krishna Gopal in the collectors' edition in its mouthpiece Organiser to mark Ambedkar's "The first instance… can be seen in the family of 124th birth anniversary year celebrations Dahir. Dahir lost the war against Islamic claims that the Dalit icon thought aggressors. When the invaders entered his palace, untouchability crept in India about 1,200- the women of his family said, 'They are coming. 1,300 years ago and linked to Islamic They are mlecchas (meaning dirty or bad). They invasions. However, Ambedkar's original will touch us and we will be impure. We should writings do not seem to endorse the claim. kill ourselves…' This is the first reference to untouchability." In fact, as his thoughts contained in Volume 7 of his writings and speeches – edited by Dahir was the last Hindu ruler in Sindh and parts Vasant Moon – make clear, he saw of in modern . untouchability as beginning in 400 AD, the time when beef-eating was purportedly Ambedkar's own explanation for the rise of banned and beef-eaters shunned as untouchability is vastly different. untouchables. Significantly, while Ambedkar's explanation sees "Can we fix an approximate date for the birth Brahmanism – loosely, an ancient term for of untouchability? I think we can, if we take Brahmanical Hinduism – as responsible for beef-eating, which is the root of untouchability, Krishna Gopal seems to be pinning untouchability, as the point to start from… Islamic invasions as the culprit, thus seeking to The date of the birth of untouchability must

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be intimately connected with the ban on cow- killing and on eating beef….," he says. JNU professor and expert on Ambedkar Valerian Rodrigues told HT: "For Ambedkar, the institution "… Cow killing was made a capital offence by the of untouchability evolves in the 4th century AD. Gupta kings sometime in the 4th century AD… He does not talk about its origin in relation with Untouchability was born sometime about 400 AD. Muslim advent in India." It is born out of the struggle for supremacy between Buddhism and Brahmanism…"

http://www.hindustantimes.com/india-news/article-in-rss-mouthpiece-misquotes-ambedkar-on- untouchability/article1-1338054.aspx

****

3.RSS going the whole hog in appropriating Ambedkar Ambedkar believed in Sangh ideology, had called workers symbols of unity: Bhagwat Piyush Srivastava | Mail Today | , February 15, 2015

RSS chief Mohan BhagwatRashtriya "Ambedkar was also of the view that bhagwa (the Swayamsevak Sangh (RSS) chief Mohan saffron flag of the RSS) should be adopted as the Bhagwat has claimed that Babasaheb national flag and should become the Bhimrao Ambedkar, the architect of the national language. Unfortunately, we couldn't Indian Constitution, believed in the ideology propagate his views," the RSS chief further said. of the Sangh and had called its workers symbols of social unity and integrity. He also Bhagwat said it was the failure of the RSS that the said Ambedkar wanted to adopt the saffron downtrodden and poor were misused by certain flag of the RSS as the national flag of India. forces as their political instrument. Such forces ensured that the country was divided on caste "We need to take steps to minimise the gap lines. among social communities. Ambedkar, who worked in this direction, believed in the "Armed with the ideology of Ambedkar, the ideology of Hinduism. He and Dattopant RSS will now take up the cudgels for the Bapurao Thengadi, an RSS ideologue, used to Scheduled Caste (Dalit) community to bring discuss about it. them in the mainstream. We will deploy our most experienced leaders on this mission," he Ambedkar had told Thengadi that the Sangh said. In for five days, Bhagwat held a was working to bring the Hindu communities series of meetings with the RSS members. closer to each other…," the RSS He was quoted as saying in one such meeting Sarsanghchalak said at a meeting in Sant in Kanpur that although the BJP-led Central Puran Das Nagar, Unnao, on Saturday. government had failed to give indications that it would work for the well-being of the Thengadi was also a trade union leader and masses, the RSS would never stop had founded Swadeshi Jagran Manch. strengthening the Hindu community. He held a meeting with Prant Sanghchalak Virendra

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Jeet Singh, Kshetra Sanghchalak Ishwar by the BJP leaders as a lesson. They had become Chandra Gupta, Prant Pracharak Anil Gupta arrogant within a short span of time and started and Mahanagar Pracharak Madhuram and insulting those who had campaigned for them. asked them their views on the defeat of the Some pracharaks of Delhi and UP, who were BJP in the Delhi Assembly elections. These deployed to help the BJP, have been asked to leaders were deployed at several levels to submit a detailed report on the poll debacle. This ensure the party's victory. report will be discussed next month in ," an RSS leader of UP, who was camping in Delhi Bhagwat was also quoted as saying that he had during elections, told MAIL TODAY on the summoned some BJP leaders, including ministers, condition of anonymity. Bhagwat will camp in at Delhi's Keshav Kunj. "Bhagwat has expressed Kanpur till February 18 where he will hold a hope that the Delhi debacle would be considered series of meetings.

Read more at: http://indiatoday.intoday.in/story/mohan-bhagwat-ambedkar-sangh-ideology- rss/1/418998.html ***

4. RSS rewrites history: Dalits 'created' by invaders | 100 historians deployed

DK Singh, Hindustan Times New Delhi, September 22, 2014 invaders and did not exist in Hindu religion In its renewed impetus to woo Dalits, various earlier. other castes and sub-castes, the Rashtriya Swayamsevak Sangh (RSS) has embarked on According to Bhaiyyaji Joshi, No.2 in RSS an ambitious exercise to re-write history. hierarchy, ‘’ were never untouchables in Hindu scriptures. ‘Islamic atrocities’ during the Emboldened by the BJP’s success in the Lok medieval age resulted in the emergence of Sabha elections, the RSS has intensified its untouchables, Dalits and Indian Muslims. efforts to find and validate a common Hindu thread to unify all groups under one Hindu Joshi further elaborated, “To violate Hindu identity. swabhiman (dignity) of Chanwarvanshiya Kshatriyas, foreign invaders from Arab, Three top RSS leaders have sought to Muslim rulers and beef-eaters, forced them to attribute the genesis of Dalits, tribals and do abominable works like killing cows, many other groups to “Muslim invasion” in skinning them and throwing their carcasses in medieval times. deserted places. Foreign invaders thus created a caste of charma-karma (dealing with skin) They articulated these views in their forewords to by giving such works as punishment to proud three books, authored by BJP spokesman Vijay Hindu prisoners.” Sonkar Shastri and released by RSS chief Mohan Bhagwat recently — “Hindu Charmakar Jati”, Another top RSS functionary, Suresh Soni, “Hindu Khatik Jati” and “Hindu Valmiki Jati”. echoed the same: “Dalits had their genesis during Turks, Muslims and Mughal eras. The Sangh leaders claimed that these castes had Today’s castes like Valmikis, Sudarshan, come into existence due to atrocities by foreign Majhabi and their 624 sub-castes came Page | 11 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

into being as a result of atrocities against Brahmins and Kshatriyas during Medieval or It was a adopted by to defend Islamic age,” he wrote. their religion.”

Krishna Gopal, Sah-sarkaryavah, RSS, went on to The RSS has been focusing on research in this bolster the Sangh’s new found agenda saying, “In area of late. One of its affiliated organisations had pre-historic and Vedic age, Khatik castes have recently organised a conclave of over 100 been recognized as Brahmins who affected historians to discuss historiography and changes sacrifices. It may be noted that before the advent required to give a proper perspective. [...]. of Muslim invaders, there is no reference to rearing pigs in India.

More at: http://www.hindustantimes.com/india-news/to-woo-dalits-rss-rewrites-history/article1- 1266920.aspx

***

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Section B

Ambedkar: Indian Nationalism versus Hindu Nationalism 5. Legacy of Dr. BR Ambedkar stands irreconcilably opposed to Hindutva

By B.Sivaraman

cpiml.org 25 September, 2003

"Inequality is the soul of Hinduism," wrote session of the BJP National Council almost Ambedkar. He characterized the oppressive equating Ambedkar with Hedgewar. In fact, the caste system as the tyranny of Hinduism. actual history convincingly refutes the dirty tricks After spending a lifetime in a crusade against of the . the oppressive Hinduism, Ambedkar finally renounced Hinduism, and converted to During the freedom movement, because of the Buddhism and exhorted his followers to do failures and neglect of the Congress a few the same. It is an irony that BJP and other political streams arose independent of it. Because Sangh Parivar outfits are trying to appropriate of the Congress neglect of Muslims and the such a historic personality as Dr. BR influence of Hindu conservatism and Hindu Ambedkar. dominance in Congress leadership, Muslims rallied independently under the Muslim League. They have started unveiling Ambedkar photos For similar reasons, Sikhs also rallied under the and statues. Some Sangh ideologues have torn Akali Dal. Brahminical upper caste forces some quotations of BR Ambedkar on Islamic dominated the Congress leadership and the party invasions out of context and misinterpreted turned a blind eye to the aspirations of them to fit Ambedkar in their own anti- nationalities. In Tamil Nadu, Periyar EV Islamic framework. Vinay Katiyar took out an Ramasamy fought against this, first through the Ambedkar in UP. Mayawati unveiled a anti-Brahmin movement and then went on to statue of Ambedkar's wife even though her represent the nationality aspirations of Tamils. party, the BSP, shamelessly betrayed the Ambedkar tradition by aligning with his arch It was Ambedkar who squarely put social ideological-political foes, the Hindutva reform on the agenda during the freedom brigade, in a coalition for the sake of power. struggle and launched a simultaneous movement against untouchability and the To attract dalits to its fold, the BJP made caste order that were the hallmarks of its ornamental chief but he Hinduism, and championed the interests of had to ignominiously bow down from office dalits. In this he was far to the left of Gandhi. On the other hand, far to the right of for accepting cash bundles. But before Gandhian leadership there was first Hindu his resignation he made a speech in the Nagpur Mahasabha and later RSS streams, which Page | 13 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

often collaborated with the British and Ambedkar's book The Riddles of Hindusim. This considered, with open hostility, even Gandhi is the actual record of Hindutava forces vis-à-vis too liberal. This hostility finally culminated in the heritage of Ambedkar, which they are trying to the assassination of Gandhi by an RSS man hide now in order to appropriate his glorious Nathuram Godse. Ambedkar was lifelong at image for their own vested interests. loggerheads with the Hindu fundamentalists. Even in his Thoughts on Pakistan,(on which Ambedkar was the architect of the constitution of Katiyar's portrayal of him as an anti-Muslim India. Sangh Parivar is even opposed to the Hindutva figure rests), he ruthlessly critiques marginal secular and liberal features of this the and Savarkar. He Constitution and that is why they have formed a writes: "The Hindu nationalist who hopes that committee to tinker with it. Britain will coerce the Muslims into While Ambedkar had total enmity towards Hindu abandoning Pakistan, forgets that the right of Mahasabha and RSS and other Hindu nationalism to freedom from an aggressive fundamentalists, he was generally pro-left and, foreign imperialism and the right of a befitting a true democrat in a semi-feudal society, minority to freedom from an aggressive he had a positive attitude towards Marxism though majority's nationalism are not two different it was unfortunate that the communists in those things, nor does the former stand on a more days failed in their united front tactics and failed sacred footing than the latter."(p.10-11) This to develop a proper relationship with Ambedkar. clearly illustrates his criticism of aggressive This was part of their general weakness and mjorotarian nationalism. He furthercriticizes shortcomings in India. Savarkar, commenting that "strange as it may seem, Mr. Savarkar and Mr. Jinnah instead of being opposed to each other on the two The contrast between Ambedkar and Savarkar nations issue, are in complete agreement about it". But Ambedkar exposes Savarkar's Savarkar's strategy of dissolving more than 3,000 authoritarian intent: " Mr. Savarkar wants the castes into one pan-Hindu identity involves pan- Hindu nation to be the dominant nation and Hindu temples, pan-Hindu dinners, inter-caste the Muslim nation to be the subservient marriages, anti-untouchability programmes and nation under it." the removal of injunctions on caste-ridden vocations and sea-voyage. Thus, Savarkar seems Such being the historical evolution of to have admonished Hindus to break off the seven different political streams in India, it is clear shackles that according to him hindered the that the legacy of Ambedkar and Hindu progress of the Hindu society. Did this programme fundamentalism are irreconcilably hostile to really denounce Hinduism? The answer to this each other. Hindutva forces today are trying question has to be in the negative because the anti- to delink Ambedkar from his entire legacy, caste programme particularly relating to cover up their hostility towards him and try to injunctions against inter-caste marriage and appropriate him for electoral use. advocating vedic rights for the shudras and ati- shudras given by Savarkar did not have vigour and The fundamental hostility of the Sangh genuine thrust to attack the Hindu and Parivar against Ambedkar was clearly caste system. brought to the fore by the vile campaign unleashed against him by RSS ideologue and Savarkar's contention regarding inter-caste presently a BJP minister in Vajpayee's cabinet marriages looked to be so casual that he offered only a qualified support to such through his book Worshipping False marriages, thus replacing the need for Gods. Shiv Sainiks, the soul mates of Hindutva creating any conscious motivation necessary forces, also launched a struggle against for the radicalmobilisation of the people Page | 14 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

towards reaching the desired end. Similarly, Against Brahminical Hinduism During his Savarkar's attempt to grant the study of boyhood Ambedkar had to suffer lots of personal and vedic rituals to non-Brahmins though humiliation due to untouchability. In Chowder apparently liberal may effectively lead to the Tank led by Ambedkar in 1927, the Brahminisation of the non-Brahmin castes upper caste Hindus attacked him and physically thus according legitimacy to Hindu shastras. injured him. During the freedom movement Ambedkar emerged as the tallest leader of social On the contrary, Ambedkar considers inter- reform in India. caste marriages as the effective means for abolishing caste system. But Ambedkar is Ambedkar asserted: "I was born a Hindu, but also aware that inter-caste dining or even never will die a Hindu. What is required is to get inter-caste marriages are not enough to rid of the doctrine of 'Chatuvarna'. That is the root eliminate casteism. He was of the opinion that cause of all inequality and is also the parent of the for realising the desired goal of casteless case system and untouchability, which are merely society through inter-caste marriages it is other forms of inequality". It is relevant to note necessary to destroy the belief in the sanctity here that while both Hedgewar and Golwalkar of Hindu shastras. And for destroying this upheld Manu and thus rationalised the caste belief, Ambedkar suggests that people should system inherent to the Hindu religion, Ambedkar not only discard the shastras, but they should even burnt copies of Manusmruti through a deny their authority as Buddha and Nanak campaign. On December 25, 1927 Ambedkar did. Thus; it can be argued here that socially observed a "Manu Smruti Dahan Din", and radical Ambedkar was very unlikely to be publicly burnt Manusmruti. The struggle was attracted by Savarkar whose proposal, known as the "Maha-Sangharsha" of according to one of the sincere Savarkarites, Satyagraha, and it is an important milestone in contained reformative zeal aimed at revival of dalit struggle against Brahmanism and Hinduism rather than its denunciation. (From Brahminical Hinduism. Manuvadis had comspired Appropriating Ambedkar by Gopal , so that Ambedkar did not get a ground for the Economic and Political Weekly, July 6-13, meeting, but a Muslim gentleman, Mr. Fattekhan, 1991) gave his private land to observe this protest. There was a strong reaction in the Brahmanical press, Ambedkar was never a Marxist. He could not Babasahib was called"Bheemaasura" by one carry forward his struggle for thoroughgoing paper. Dr. Ambedkar justified the burning of abolition of semi-feudalism and against Manusmruti in various articles. imperialism through a democratic revolution like Mao did in China. He focused mainly on Ambedkar made a scathing attack on Hinduism: "I the petty bourgeois and bourgeois tell you, religion is for man and not man for intelligentsia from the oppressed communities religion. If you want to organise, consolidate and and worked largely within the system be successful in this world, change this religion. representing their interests in the form of The religion that does not recognise you as a reservation etc. Nevertheless, despite this human being, or give you water to drink, or allow limitation, he remained an outstanding you to enter temples is not worthy to be called a bourgeois revolutionary democrat who was religion. The religion that forbids you to receive head and shoulders above many in the education and comes in the way of your material Congress leadership and was clearly far more advancement is not worthy of the appellation radical than Gandhi. 'religion'. The religion that does not teach its

In the course of his differences against the followers to show humanity in dealing with Congress, he never made any concession to the its co-religionists is nothing but a display of a Hindu Right and always remained hostile to them. force. The religion that teaches its followers Page | 15 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

to suffer the touch of animals but not the chamber of horrors. The sanctity and touch of human beings is not a religion but a infallibility of the Vedas, Smritis and mockery. The religion that compels the Shastras, the iron law of caste, the heartless ignorant to be ignorant and the poor to be law of karma and the senseless law of status poor is not a religion but a visitation!" by birth are to the untouchables veritable instruments of torture which Hinduism has He added this on the upper castes: "It is your forged against untouchables." claim to equality which hurts them. They want to maintain the status quo. If you In Buddha and His Dhamma, Ambedkar has continue to accept your lowly status enumerated the evils of Hinduism in the ungrudgingly, continue to remain dirty, filthy, following manner: 1) It has deprived moral backward, ignorant, poor and disunited, they life of freedom; 2) It has only emphasized will allow you to live in peace. The moment conformity to commands; and 3) The laws are you start to raise your level, the conflict unjust because they are not the same for one starts. Untouchability is not a transitory or class as of another. Besides, the code is temporary feature; it is eternal, it is lasting. treated as final. According to Ambedkar, Frankly it can be said that the struggle "what is called religion by Hindus is nothing between the Hindus and the Untouchables is a but a multitude of commands and never-ending conflict. It is eternal because the prohibitions." The Sangh Parivar is out to religion which assigns you the lowest status make this code the official code in India in society is itself divine and eternal under their scheme of authoritarian Hindu according to the belief of the so-called high rashtra. caste Hindus. No change warranted by change of time and circumstances is possible." Such Sensing the alienation of dalits, many people, being the views of Ambedkar, those who from Savarkar to Gandhi, made token offer political patronage to outfits like Ranvir gestures against casteism. The RSS was also Sena can have no claim over Ambedkar. forced to come out with some tokenist pronouncements. But Ambedkar put things in The ideologues of Hindutva are trying to the right perspective by saying, "Caste cannot rationalise caste system saying that it is a be abolished by inter-caste dinners or stray division of labour. Ambedkar refuted this instances of inter caste marriages. Caste is a saying, "Caste System is not merely a state of mind. It is a disease of mind. The division of labour. It is also a division of teachings of the Hindu religion are the root labourers. It is an hierarchy in which the cause of this disease. We practice casteism divisions of labourers are graded one above and we observe untouchability because we the other." While the Hindutva brigade is are enjoined to do so by the Hindu religion. A known for defending Manu and the caste bitter thing cannot be made sweet. The taste system, Ambedkar made a trenchant criticism of anything can be changed. But poison of the caste system associated with Hinduism: cannot be changed into nectar." "There cannot be a more degrading system of social organisation than the Chaturvarna. It is Ambedkar even made a sarcastic comment the system which deadens, paralyses and against Gandhi: "There have been many cripples the people from helpful activity." He mahatmas in India whose sole object was to further added, "Caste in the hands of the remove untouchability and to elevate and orthodox has been a powerful weapon for absorb the depressed classes, but everyone persecuting the reforms and for killing all has failed in their mission. Mahatmas have reform." Relating the inseparable relation come, mahatmas have gone but the between caste system and Hinduism, untouchables have remained as Ambedkar wrote, "Hinduism is a veritable untouchables." Ambedkar told dalits that, Page | 16 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

"You must abolish your slavery yourselves. our language. I want all people to be Indians Do not depend for its abolition upon god or a first, Indian last and nothing else but Indians." superman. Remember that it is not enough And despite all his differences with the that a people are numerically in the majority. Congress, Ambedkar remained a staunch They must be always watchful, strong and nationalist. For Ambedkar, the conception of self-respecting to attain and maintain success. a secular state is derived from the liberal We must shape our course ourselves and by democratic tradition of the West. ourselves." He further stressed that, "What you have lost others have gained. Your In contrast to the Gandhian misinterpretation humiliations are a matter of pride with others. of secularism as 'sarva dharma samabhava', You are made to suffer wants, privations and Ambedkar said, "No institution, which is humiliations not because it was pre-ordained maintained wholly out of state funds, shall be by the sins committed in your previous birth, used for the purpose of religious instruction but because of the overpowering tyranny and irrespective of the question whether the treachery of those who are above you. You religious instruction is given by the state or have no lands because others have usurped by any other body". He further explained the them; you have no posts because others have corruption of the concept of secularism in monopolised them. Do not believe in fate; India, "This country has seen the conflict believe in your strength." between ecclesiastical law and secular law long before Europeans sought to challenge It may be recalled that Advani recently raised the authority of the Pope. Kautilya's a controversy over a Buddhist symbol like Arthshastra lays down the foundation of chakra figuring in the national flag secular law. In India unfortunately and a Buddhist symbol being the national ecclesiastical law triumphed over secular law. emblem. Regarding their origin Ambedkar In my opinion this was the one of the greatest explained, "Even though Buddhism is almost disasters in the country." extinct in India, yet it has given birth to a culture, which is far better and richer than the Ambedkar effectively punctured the false Brahminic culture. When the question of the supremacy of the narrow Brahminical elite: national flag and the national emblem was "In every country the intellectual class is the being considered by the Constituent most influential class. This is the class which Assembly we could not find any suitable can foresee, advise and lead. In no country symbol from the Brahminic culture. does the mass of the people live the life for Ultimately, the Buddhist culture came to our intelligent thought and action. It is largely rescue and we accepted the Wheel of Law imitative and follows the intellectual class. (Dhamma-Chakra) as the national symbol." There is no exaggeration in saying that the No wonder, a Brahminical high-priest of entire destination of the country depends Hindutva like Advani wanted to do away with upon its intellectual class. If the intellectual these symbols introduced by Ambedkar and class is honest and independent, it can be his colleagues. trusted to take the initiative and give a proper lead when a crisis arises. It is true that the In his slanderous campaign against intellect by itself is no virtue. It is only a Ambedkar, the RSS ideologue Arun Shourie means and the use of a means depends upon questioned the patriotism of Ambedkar. the ends which an intellectual person pursues. Ambedkar, however, defined patriotism thus, An intellectual man can be a good man but he "I do not want that our loyalty as Indians may easily be a rogue. Similarly an should be in the slightest way affected by any intellectual class may be a band of high- competitive loyalty whether that loyalty arises souled persons, ready to help, ready to out of our religion, out of our culture or out of emancipate erring humanity or it may easily Page | 17 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

be a gang of crooksor a body of advocates of Political democracy cannot last unless there is narrow clique from which it draws its at the base of it, a social democracy." support." Ambedkar underlined the limitations of Though changing one's religion through formal law and Constitution: "The prevalent conversion is not going to abolish the semi- view is that once the rights are enacted in law feudal inequalities, Ambedkar's decision to then they are safeguarded. This again is an convert to Buddhism in the evening of his life unwarranted assumption. As experience - just a couple of months before his demise on proves, rights are protected not by law but by 16 December 1956 - only underlined his social and moral conscience of the society. If disgust and bitterness with the highly social conscience is such that it is prepared to iniquitous Hinduism. About 2 lakh dalits recognise the rights which law proposes to converted to Buddhism along with him in enact, rights will be safe and secure. But if the October 1956. Since then neo-Buddhism has fundamental rights are opposed by the remained a trend. This clearly rattled the community, no law, no parliament, no Hindutva bosses who are clamouring for anti- judiciary can guarantee them in the real sense conversion legislation in every state. of the world. What is the use of fundamental rights to the untouchables in India?" "If I find A thorough democrat the constitution being misused, I shall be the first to burn it," he declared. Though Ambedkar headed the committee that crafted the Constitution of the democratic Ambedkar also had certain premonitions republic of India, he was never fully satisfied about the rise of authoritarian forces in India with the democracy which came to be which is coming true before our eyes: "On the established in India. In his opinion, "A 26th January 1950, we are going to enter into democratic form of government presupposes a life of contradictions. In politics we will a democratic form of a society. The formal have equality and in social and economic life framework of democracy is of no value and we will have inequality. In politics we will be would indeed be a misfit if there was no recognising the principle of one-man-one- social democracy. It may not be necessary for vote and one-vote-one-value. In our social a democratic society to be marked by unity, and economic life, we shall by reason of our by community of purpose, by loyalty to social and economic structure, continue to public ends and by mutuality of sympathy. deny the principle of one-man-one-value. But it does unmistakably involve two things. How long shall we continue to live this life of The first is an attitude of mind, and attitude of contradictions? How long shall we continue respect and equality towards their fellows. to deny equality in our social and economic The second is a social organisation free from life? If we continue to deny it for long, we rigid social barriers. Democracy is will do so only by putting our political incompatible and inconsistent with isolation democracy in peril". The Sangh Parivar and exclusiveness resulting in the distinction outfits rally tribals and dalits only to use them between the privileged and the unprivileged." to attack Christian missionaries as witnessed "Democracy is not a form of government, but in Orissa or to launch pogroms against a form of social organisation", he asserted. Muslims as seen in , and thereby endanger democracy. To frustrate the designs He further elaborated, "What we must do is of the Sangh Parivar it is necessary that today not to content ourselves with mere political communists and genuine Ambedkarites democracy. We must make our political should come together to defend democracy democracy a social democracy as well. from communal fascists, a democracy to establish which Ambedkar fought so hard. Page | 18 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

In his last days, Ambedkar raised a note of creed above country, our independence will warning: "The point is that India once lost the be put in jeopardy a second time and probably independence she had. Will she lose it a be lost forever. This eventuality we all must second time? It is this thought which makes resolutely guard against. We must be me most anxious for the future. What perturbs determined to defend our independence with me greatly is the fact that not only India has the last drop of our blood!" The rise of once before lost her independence, but she Hindutva forces who totally cringe before the lost it by treachery of some of her own US imperialism but at the same time are bent people...Will history repeat itself? It is this upon establishing a fascistic Hindu rashtra thought which fills me with anxiety. . Will has proved how correct this warning was. As Indians place the country above their creed or Ambedkar called upon us, we must defend creed above their country? I do not know, But this freedom and democracy with the last this much is certain that if the parties place drop of our blood.

*** 6. Deconstructing Ambedkar

Anand Teltumbde ([email protected]) is a writer and activist with the Committee for the Protection of Democratic Rights,

(EPW, May 2, 2015, Vol.I. No.18)

Ambedkar’s samata is not samrasata and his handedly and single-mindedly. True though, world view is not the neo-liberal, social it would be pure naïveté to believe this to be the lone and only cause. The catalytic role Darwinism that it is being made out to be. played by the ruling classes in constructing and promoting Ambedkar as an icon has been If the number of statues, memorabilia, a major one, and mutually reinforcing too. pictures and posters, songs and ballads, books The recent overtures of the Sangh Parivar to and pamphlets, or the size of congregations in claim Ambedkar are blatant enough to make memory of him were the parameters to Dalits understand the underlying dynamics. measure great-ness, there may not be any other historical figure that can rival Babasaheb Ambedkar. Newer and newer Making of the Icon places are getting added to the list of his memorials wherever congregations take place The Congress, representing the political every year. He has been such a phenomenon Hindu, was the main adversary of Ambedkar. that after a while it would be difficult for Recall, Gandhi’s tooth-and-nail opposition to people to believe that such a person— who had to struggle to drink water from a public Ambedkar’s attempt to secure separate water source, open for cats and dogs—ever electorates for Dalits during the Round Table walked on this planet. Even the gods in Conferences in 1932 and eventually heaven, if they exist, would be jealous of him. blackmailing him into signing the Poona Pact What might be behind this miracle? There is no doubt that he has been a messiah for that annulled the prospective independent Dalits, initially only a section of them and political existence of Dalits. After the transfer now most of them. It is natural for them to be of power, the Congress tendentiously saw to beholden for what he did for them, single- Page | 19 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

it that Ambedkar did not enter the Constituent Congressman, and as a statesman and the Assembly. But it soon made a volte-face. maker of the Constitution. This propaganda Folk-tale type of explanations killed many birds with one stone: it won over notwithstanding, it was Gandhi’s strategic the Ambedkarite masses, accelerated the genius to get Ambedkar elected to the exodus of opportunistic Dalit leaders to the Constituent Assembly when he had no way Congress, disoriented the Dalit movement to left to enter it and then make him the embrace identity politics and gradually de- chairperson of its drafting committee. radicalised Ambedkar. Slowly, other parties Although Ambedkar played the statesman in also had to enter the competition in projecting exchange for safeguarding Dalit rights in the their own Ambedkar icon. Constitution, this new-found affinity did not last long. Ambedkar had to resign from the In order to widen its appeal and diffuse its Nehru cabinet on the issue of retrogression ideology, the Sangh Parivar also floated over the Hindu Code Bill. Later, Ambedkar second-generation outfits to deal with had even disowned the Constitution saying he strategic and emergent issues. Samajik was used as a hack—that the Constitution was Samra-sata Manch (a social assimilation of no use to anyone, and that he would be the platform) was launched to woo Dalits into its first person to burn it. He called the Congress fold. The RSS—born in 1925, around the a “burning house” which could be entered by same time as the Dalit and communist Dalits only at their peril. But that did not movements—initially banked on its imagined deter scores of “Ambedkarites” from joining Hindu majority but failed to make a mark the Congress to serve “Ambedkarism.” either socially or politically until it got 94

seats in the 1977 elections, riding The Congress skillfully carved out a class of rich farmers out of the most populous band of the anti-Congress wave. Shudra castes in rural areas with such ‘Saffronising’ Ambedkar euphemistic policies as land reforms and Initially, scandalised by Ambedkar’s anti- Green Revolution. While this class remained Hinduism, it tacitly despised him and banked its ally for the larger part, it developed its upon non-Ambedkarite Dalits as later own political ambition, floating regional professed by Bal Thackeray. However, parties and gradually capturing local- and state-level power bases. Electoral politics having tasted the meat of political power, it became competitive bringing to the fore vote realised it could not ignore Ambedkar who blocks in the form of castes and communities, had grown into a pan-Indian Dalit icon. It both skillfully preserved in the Constitution in planned to saffronise him, picking up some of the name of social justice and religious his stray statements sans context and mixing reforms, respectively. It was from here that them with its Goebbelsian lies. The first of the conscious co-optation drive of the ruling the strokes of saffron on Ambedkar was in parties began, of course, first with the comparing the incomparable, Hedgewar with Congress. Ambedkar’s core concerns were Ambedkar, calling them the “two doctors,” as overshadowed and he was systematically though Hedgewar, just a licentiate medical idolised into a nationalist, a quasi practitioner with a diploma that comes after Page | 20 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

matriculation, and Ambedkar, with two was against Muslims, quoting stray sentences doctoral degrees from world-renowned from his Thoughts on Pakistan. This book universities, were comparable. What could was writ-ten in a polemical style, Ambedkar really be similar between them? donning the robes of both an advocate for Hindus as well as for Muslims. Unless one

While Ambedkar’s pragmatism left behind diligently reads it, one could miss many of the numerous inconsistencies, nobody can miss arguments. I have exploded this lie in 2003 in the central theme of his life which was to my book, Ambedkar on Muslims: Myths and usher in what he himself verbalised as his Facts. But again, going by his liberal persona ideal society based on “liberty, equality, and a plethora of other references where he fraternity,” insisting on their simultaneity. He praised the Muslim com-munity to the extent saw annihilation of castes and socialism (the that Islam would appear to be his preference annihilation of classes) to be its prerequisite; for conversion (Mukti Kon Pathe 1936), he democracy their main constituent and cannot be portrayed as a petty-minded, anti- Buddhism as the moralising force. Muslim person. The RSS better understand that it could cheaply project some Dalit stooges on its stage, but it would never be The RSS’s world view is diametrically able to show Ambedkar as a communalist. opposed to this on every count. The saffron Ambedkar is a nationalist; the real Ambedkar Neo-liberal Compulsion argued that because of the consciousness of The competing Ambedkar icons offered by caste, Hindus cannot constitute a nation, and various political manufacturers in India’s specifically warned that the “Hindu nation” electoral market have completely over- would be calamitous. The RSS’s Ambedkar is shadowed the real Ambedkar and decimated a great Hindu despite his vow that he would the potential weaponry of Dalit emancipation. never die a Hindu. It projects Buddhism, While these icons differ in shades, they all which Ambedkar embraced after discarding paint Ambedkar in neo-liberal colour. One Hinduism, as just a of Hinduism, Ambedkar icon nearly dislodged Gandhi as brushing away the entire history that it the mascot of the state, which had worked symbolized the shraman revolt against right from 1947 through the 1980s. Gandhi Hinduism and bloody counter-revolution of suited the regime in managing the polity, the latter that completely erased Buddhism camouflaging its anti-people strategic intent, from the land of its birth. its welfarist rhetoric and its Hindu rate of

growth. But the regime began to lose its sheen Claims that Ambedkar wanted Sanskrit to be as the capitalist crisis mounted, impelling the the national language, a saffron flag as the rulers to adopt neo-liberal reforms. The national flag, and that he com-mended the rhetoric of aggressive development, RSS for its good work, and that he was for modernity, open competition, free market, , try to dwarf Ambedkar to the etc, necessitated the projection of a new icon level of VHP monkeys and do not deserve to which would assure people, particularly those be even commented upon. Sangh Parivar of the lower strata whom it would hit most, of intellectuals have been saying that Ambedkar Page | 21 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

the possibility of a transition from rags to therefore that most Dalit leaders today are in riches with the adoption of the free-market the BJP fold (see my “Three Dalit Rams Play paradigm. None other than Ambedkar fitted Hanuman to BJP,” EPW, 12 April 2014). the bill. It was the same strategic requirement This year, with extraordinary efficiency, the as seen by Gandhi at the time when a BJP government bought an innocuous Constitution had to be drafted for the newly- building in for Rs 44 crore just born, anaemic India. The social Darwinist because Ambedkar stayed in one of its ethos of neo-liberalism had a particular apartments as a student; it cleared the resonance with the supremacist RSS remaining hurdles in the grant of the Indu ideology, which is what catapulted the BJP to Mill land for the grand Ambedkar memorial the stratosphere of political power. in Mumbai and planned an equally grand Ambedkar International Centre at Delhi.

While all parties have used an Ambedkar icon for wooing Dalits, RSS has exploited it the All these manoeuvres intoxicate Dalits, 90% most, with the BJP, right from the 1990s, of whom are relatively at the same levels of commanding more reserved seats than the living as they were at the beginning of the last Congress. The neo-liberal regime badly century or worse, as they had hopes then and required balladeers from among the Dalits now they have none. They would not and it got them. A significant Dalit middle understand that Ambedkar’s samata is not class, led by some of its heroes belaboured samrasata or that Ambedkar’s world view is during the initial years to convince Dalits how not the neo-liberal, social Darwinism that is neo-liberalism would be beneficial to them, out to kill them. They do not even understand how Ambedkar was a neoliberal and how that a few hundred crores on Ambedkar Dalits have made fantastic progress with memorials is pittance as compared to the over these policies unleashing a “revolution” of the Rs 5 lakh crore the government stole from Dalit bourgeoisie. This middle class finds their share in budgets in just a single decade! particular affinity with the BJP, and it is

***

Page | 22 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

7. THE HIGHJACKING OF BABASAHEB

Shamsul Islam

The real design behind the Sangh gang's renounced Hinduism in 1956 for its attempts to appropriate the legacies of repressive elements and converted to Gandhi, Sardar Patel, Subhash Chander Bose Buddhism. In his remarkable polemical and Baba Saheb Ambedkar is to cover up its piece,What Congress and Gandhi Have Done criminal past of dividing the people of India to the Untouchables, he wrote, “To put the in the name of religion, like Muslim League, matter in general terms, Hinduism and social which only helped the British masters, writes union are incompatible. By its very genius Shamsul Islam Hinduism believes in social separation which is another name for social disunity and even The RSS is terribly busy re-writing history creates social separation. If Hindus wish to be these days. It will be more appropriate to call onethey will have to discard Hinduism. They it guillotining of history, as these are facts and cannot be one without violating Hinduism. realties of history which are being sacrificed Hinduism is the greatest obstacle to Hindu in this process at the altar political ambitions Unity. Hinduism cannot create that longing to of the Hindutva gang. belong which is the basis of all social unity. On the contrary Hinduism creates an So far this creativity was restricted to the eagerness to separate”. works and words of and Sardar Patel but of late Dr. B.R. Ambedkar It will be a great injustice to Ambedkar and appears to have become the latest victim of his legacy to parade him as a supporter of malafide manufacturing of history by the Hindutva. In fact, throughout his life he was a flag-bearers of Hindutva. great opponent to the politics of Hindutva and Muslim League both. His book,Pakistan or After Gandhi, who was killed by Nathuram The (1940) is a living Godse (a close confident of V.D. Savarkar testimony against the nefarious designs of and fanatic believer in Hindutva and Patel communal elements in India. His ideas and who as first Home Minister of India had warnings on Hindutva contained in this book banned RSS) Ambedkar becomes a newest can work as great bulwark in checking the victim of RSS game plan being presented as a resurgence of forces of Hindu communalism. leader in league with K.B. Hedgewar and M.S. Golwalkar defending the cause of Hindu Contrary to what likes of Katiyar in the Rashtra in India. Sangh gang are telling us, Ambedkar felt, “If Hindu Raj does become a fact, it will, no VinayKatiyar the former head of doubt, be the greatest calamity for this and who now who heads BJP in UP, has been country No matter what the Hindus say. touring the state ruled by a Dalit Chief Hinduism is a menace to liberty, equality and Minister, Ms. Mayawati, declaring that fraternity. On that account it is incompatible Ambedkar was great supporter of Hindutva with democracy. Hindu Raj must be and Hindu Rashtra like Hedgewar in India prevented at any cost.” According to him the thus echoing the rhetoric of Narendra Modi. pet slogan of Hindutva—Hindustan for Hindus—is not merely arrogant but is arrant It is really astonishing to hear this kind of nonsense. bizarre thesis about Ambedkar who

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Ambedkar was of the firm opinion that Ambedkar did not mince his words when he Hindutva was nothing but a ploy of high caste wrote, “It must be said that Mr. Savarkar's Hindus to maintain their hegemony over the attitude is illogical, if not queer. Mr. Savarkar resources of the society. While comparing admits that the Muslims are a separate nation. them with Muslim communalists he said:“The He concedes that they have a right to are the more difficult of the two autonomy. He allows them to have a national parties to the question. In this connection it is flag. Yet he opposes the demand of the enough to consider the reaction of the high Muslim nation for a separate national home. caste Hindus only. For, it is they who guide If he claims a national home for the Hindu the Hindu masses and form Hindu opinion. nation, how can he refuse the claim of the Unfortunately, the high caste Hindus are bad Muslim nation for a national home?” as leaders. They have a trait of character which often leads the Hindus to disaster. This Ambedkar was fully conscious of real trait is formed by their acquisitive instinct and designs of Hindutva towards minorities. He aversion to share with others the good things believed there would not have been any of life. They have a monopoly of education problem if Hindus and Muslims were allowed and wealth, and with wealth and education to live as partners with mutual respect and they have captured the State. To keep this accord. “But this is not to be, because Mr monopoly to themselves has been the Savarkar will not allow the Muslim nation to ambition and goal of their life. Charged with be co-equal in authority with the Hindu this selfish idea of class domination, they take nation. He wants the Hindu nation to be every move to exclude the lower classes of dominant nation and the Muslim nation to be Hindus from wealth, education and the servient one.” power...This attitude of keeping education, wealth and power as a close preserve for Ambedkar as a true secularist stood for themselves and refusing to share it, which the "forming mixed political parties based on an high caste Hindus have developed in their agreed programme of social and economic relation with the lower classes of Hindus, is regeneration, and thereby avoid the danger of sought to be extended by them to the both Hindu Raj or Muslim Raj becoming a Muslims. They want to exclude the Muslims fact. Nor should the formation of a mixed from place and power, as they have done to party of Hindus and Muslims be difficult in the lower class Hindus. This trait of the high India. There are many lower orders in the caste Hindus is the key to the understanding Hindu society, whose economic, political and of their politics.” social needs are the same as those of the majority of the Muslims and they would be Ambedkar as a leader and fighter for a far more ready to make a common cause with secular India did not differentiate between the Muslims for achieving common end than flag-bearers of Hindutva and Muslim League. they would with the high caste of Hindus who He treated them as two faces of the same coin have denied and deprived them of ordinary bent upon destroying India. He wrote: human right for centuries.” “Strange as it may appear, Mr. Savarkar and Why is it that despite such strong anti- Mr. Jinnah instead of being opposed to each Hindutva ideas of Ambedkar RSS is trying to other on the one nation versus two nations indulge in while lie about his legacy? The issue are in complete agreement about it. problem with the RSS is that it played Both agree, not only agree but insist that there absolutely no role in the freedom struggle of are two nations in India—one the Muslim the country and with its present political nation and the other Hindu nation.” ascendancy it is under great pressure to show that it was part of that great struggle and heroic heritage. Page | 24 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

The real design behind its attempts to Government led by its favourite appropriate the legacies of Gandhi, Sardar Swayamsevaks has been functioning as true Patel, Subhash Chander Bose and Ambedkar stooges of the foreign forces of globalization. is to cover up its criminal past of dividing Dalits of this country have been the worst people of India in the name of religion like victims of this process of liberalization and Muslim League which only helped the British globalization as these are they who have masters. mainly lost jobs, homes and other means of livelihood. The present breed of Hindutva Interestingly, it needs Ambedkar for another rulers by creating public facade of love for reason too. Despite the bluff game it has been Ambedkar wants to hide its real anti people playing about globalization, the Indian face.

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8. WHOSE RAJ IS IT ANYWAY?

Shamsul Islam

THE FLAG-BEARERS of Hindutva, in their what the Hindus say, Hindusism is a menace task of manufacturing history, have now to liberty, equality and fraternity. On that picked on B.R. Ambedkar as the subject. The account, it is incompatible with democracy RSS has presented him as a leader in league Hindu Raj must be prevented at any cost." with Hedgewar and Golwalkar and as a According to him, the idea of "Hindustan for defender for the cause of the Hindu Rashtra. Hindus...is not merely arrogant but is arrant VinayKatiyar, the BJP head in Uttar nonsense". (p. 358) Pradesh—a state ruled by a Dalit chief minister—has been touring the state declaring Ambedkar was of the firm opinion that that Ambedkar was supporter of Hindutva Hindutva was nothing but a ploy by upper and the Hindu Rashtra, thus echoing Gujarat caste Hindus to maintain control over society Chief Minister Narendra Modi's rhetoric. This and its resources. He wrote: "They have a trait is nothing but injustice to a man who had of character which often leads the Hindus to renounced Hinduism because of its repressive disaster. This trait is formed by their elements and converted to Buddhism. acquisitive instinct and aversion to share with others the good things of life. They have a Throughout his life, Ambedkar opposed the monopoly of education and wealth, and with communal politics of both the Muslim wealth and education they have captured the League and the Hindutva forces. His book, State. To keep this monopoly to themselves Pakistan or The Partition of India (1940), has been the ambition and goal of their life. stands testimony to his opposition to the Charged with this selfish idea of class nefarious designs of communal elements. In domination, they take every move to exclude fact, his ideas and warnings about Hindutva, the lower classes of Hindus from wealth, as contained in the book, can even now work education and power...This attitude of as bulwark in checking the resurgence of keeping education, wealth and power as a communal forces. close preserve for themselves and refusing to Ambedkar writes, "If Hindu Raj does share it, which the high caste Hindus have become a fact, it will, no doubt, be the developed in their relation with the lower greatest calamity for this country. No matter classes of Hindus, is sought to be extended by Page | 25 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

them to the Muslims. They want to exclude the Muslims from place and power, as they Ambedkar, as a true secularist, stood for have done to the lower class Hindus. This "forming mixed political parties based on an trait of the high caste Hindus is the key to the agreed programme of social and economic understanding of their politics." (p.123) regeneration, and thereby avoiding the danger of both Hindu Raj or Muslim Raj becoming a Ambedkar, in his struggle to establish a fact. Nor should the formation of a mixed secular State, did not differentiate between party of Hindus and Muslims be difficult in flag-bearers of Hindutva and the Muslim India. There are many lower orders in the League. He treated them as two forces of the Hindu society whose economic, political and same coin, which were bent on destroying social needs are the same as those of the India. He wrote: "Strange as it may appear, majority of the Muslims and they would be Mr Savarkar and Mr Jinnah, instead of being far more ready to make a common cause with opposed to each other on the one nation the Muslims for achieving common ends than versus two nations issue, are in complete they would with the high caste of Hindus who agreement about it. Both not only agree but have denied and deprived them of ordinary insist that there are two nations in India—one human rights for centuries." (p. 359) the Muslim nation and the other the Hindu nation." (p. 142) Why is it that despite such strong anti Hindutva ideas, the RSS is spreading white Ambedkar did not mince words when he lies about Ambedkar's legacy? The problem wrote, "It must be said that Mr Savarkar's with the RSS is that it played absolutely no attitude is illogical, if not queer. Mr Savarkar role in the country's freedom struggle. admits that the Muslims are a separate nation. Moreover, with its present political He concedes that they have a right to cultural ascendancy, it is under great pressure to show autonomy. He allows them to have a national that it was part of that great struggle. It hopes flag. Yet he opposes the demand of the that by appropriating the legacies of Gandhiji, Muslim nation for a separate national home. Sardar Patel, and If he claims a national home for the Hindu Ambedkar, it may be able to put a nationalist nation, how can he refuse the claim of the face to the organisation. Muslim nation for a national home?" (p. 143)

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9. Ambedkar and RSS

Ram Puniyani

When RSS Sarsanghchalak said that and leader who did all possible to ensure that Ambedkar supported RSS ideology (16th Oct. he stands for his values and ideas rather than 2005), it was not for the first time that a compromises for the sake of power and pelf. political movement was trying to fabricate At the same time Sudarshan seems to be lies to co-opt a major thinker and political promoting his own postulate that Indian leader of totally opposite views, for its’ constitution, is based on Western values and selfish interests. Mr. Sudarshan was trying to should be replaced by the one based on Hindu buttress the RSS ideology of opposition to holy books. It is in that direction that BJP led reservations by saying that Ambedkar did not NDA coalition appointed the constitution support reservations as they are for political review committee, which of course was a purposes. One recalls that reservations were dismal failure, thanks to the opposition of part of the protective affirmative clauses for RSS formulation by most of the people of this the weaker sections. The only point was that country. Ambedkar did not buckle under any as per his scheme of things reservations will body’s pressure while drafting the be for ten years by which time the social constitution as he was committed to the disabilities would be overcome and democratic values of Liberty, Equality and reservations will not be needed. Who could Fraternity (community), the one’s which have have foreseen that the machinery already in been enshrined in this book. Also it was the place for implementation of the government constituent assembly, a reasonably accurate policies would partly sabotage the representative body of Indian people, which implementation of reservation policy in such guided the constitution and not the Western a way so that the desired goals would not be influence. One can go on to say that the achieved? No society can be democratic and constitution itself was one of the major strive to go in egalitarian direction unless the contributions of Babasaheb. victims of centuries old discrimination are given special protection and nobody Sudarshan also asserts that Dr. Ambedkar conceptualized it better than Dr. Ambedkar. stuck to Hindu culture while embracing Buddhism. Nothing could be farther from Sudarshan’s assertion that Ambedkar drafted truth. By no stretch of imagination one can a Western constitution under the pressure of call all the tendencies prevailing in India as Congress, insults Dr. Ambedkar in a deeper Hindu. The dominant tradition, which passes way. He was not the one to buckle under off as Hinduism is Brahmanism. Dr. pressure. He had the values and ideas of his Ambedkar called Hinduism as Brahminic own, and the example of this was when he theology and went on to say that he was born resigned from the Cabinet because Hindu a Hindu that was not in his hands, but surely Code Bill drafted by him did not pass through he will not die a Hindu. Buddhism is not a and also because he was side tracked in other part of Hindu culture. The central part of matters of policy and planning. It’s a dominant Hinduism is caste system, while comment which is derogatory to the thinker Buddhism stands for social equality.

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As per Ambedkar the clash between Braminic kings like Pushmitra Shunga and Shashak. It Hinduism and Buddhism is the major part of is due to this that Buddhism, became extinct Indian history. In his understanding of Indian from India till Dr. Ambedkar brought it back. History he divides it into three parts. Part one Revolution, i.e. coming in of Buddhism to He chose this religion, while rejecting oppose Brahmanic caste and gender Hinduism, mainly because its values of hierarchy. This is followed by Liberty, Equality and Fraternity counterrevolution, during which the (Community). To present him as supporter of Brahmanism attacks Buddhism at ideological RSS and RSS ideology is a clever deceit, a level through Shankaracharya and at the political move, to win over sections of Dalits social and political level by the onslaughts of to RSS-Hindutva politics.

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10. Ambedkar’s Ideology: Religion, Nationalism and Indian Constitution

Ram Puniyani

In order to gain larger legitimacy, RSS has interpretation of Hinduism and second is the been making claims of sorts. One of that concept of Hindu nationalism, Hindu Rashtra. which was made few months back was that Gandhi was impressed by functioning of Where does Ambedkar stand as for as RSS. Now on the heels of that comes another ideology of Hinduism is concerned? He distortion that Ambedkar believed in Sangh called Hinduism as Brahminic theology. We ideology (Feb 15, 2015). This was stated by also understand that Brahminism has been the RSS Sarsanghchalak, Mohan Bhagwat. dominant tendency within Hinduism. He Recently on the occasion of Ambedkar’s realized that this prevalent version of 124th anniversary many programs were held Hinduism is essentially a caste system, which by RSS combine giving a pro-Hindutva tilt to is the biggest tormentor of untouchables- presentation of Ambedkar. dalits. Initially he tried to break the shackles of caste system from within the fold of There cannot be bigger contrasts between the Hinduism. He led the Chavadar Talab ideology of Ambedkar and RSS. Ambedkar movement (right to access to public drinking was for Indian Nationalism, Secularism and water for dalits), Kalaram Mandir agitation social justice while the RSS ideology is based (movement for access to temples). He also on two major pillars. One is the Brahmanic went on to burn Manu Smriti, the holy Brahmanic- Hindu text saying that it is a

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symbol of caste and gender hierarchy. His your conversion will be both for material as critique of Hinduism, Brahminism was well as for spiritual gains. Some persons scathing and in due course he came to the mock and laugh at the idea of conversion for conclusion that he will give up Hinduism. In material gain. I do not feel hesitant in calling his book ‘Riddles of Hinduism’ published by such persons stupid.” Govt. of Maharashtra (1987) he elaborates his understanding about Hinduism i.e. its (http://www.columbia.edu/itc/mealac/pritchet Brahmanical version. Introducing his book he t/00ambedkar/txt_ambedkar_salvation.html) writes, "The book is an exposition of the Lord Ram is the major symbol of Cultural beliefs propounded by what might be called Nationalism propounded by RSS. Let's see Brahminic theology...I want to make people what Ambedkar has to say about Lord Ram, aware that Hindu religion is not Sanatan "The life of Sita simply did not count. What (eternal)...the second purpose of the book is counted was his own personal name and to draw the attention of Hindu masses to the fame. He of course does not take the manly devices of Brahmins and make them think for course of stopping this gossip, which as a themselves how they have been deceived and king he could do and which as husband who misguided by Brahmins" (from Introduction was convinced of his wife’s innocence he was of the book). bound to it." And further, "For 12 years the boys lived in forest in Ashram of Valmiki not Ambedkar had started moving away from far from where continued to Hinduism in 1935 itself when he had publicly rule. Never once in those 12 years this model declared that he was not going to die as a Husband and living father cared to inquire Hindu. In 1936, he had attended the Sikh what has happened to Sita whether she was Missionary Conference as he had toyed for alive or dead, ...Sita preferred to die rather some time with the idea of embracing than return to Ram who had behaved no . In 1936, Ambedkar also wrote and better than a brute." The signals to the Dalits published Annihilation of Caste, his in Hindutva cultural Nationalism are more undelivered presidential address to the Jat- than glaringly obvious as the Lord Pat-Todak Mandal Conference at . At demonstrates in his own life, "...he was a the end of his written address, Ambedkar Shudra named Shambuk who was practicing reiterated his resolve to give up Hinduism. Tapasya with a view to going to heaven in his (http://bihar.humanists.net/B.%20R.%20Amb own earthly person and without so much as a edkar.htm) warning, expostulation or the like addressed to him, cut off his head..."(From Riddles of He said “I have decided for myself. My Rama and Krishna). conversion is sure as anything. My conversion is not for any material gain. There is nothing which I cannot achieve by Ambedkar envisioned ‘annihilation of caste’, remaining an Untouchable. My conversion is which remains unfulfilled despite India purely out of my spiritual attitude. The Hindu getting Independence. Multiple factors have religion does not appeal to my conscience. It operated in the society due to which caste still does not appeal to my self-respect. However, remains a major factor in India. In contrast to Ambedkar’s ‘Annihilation of Caste’ the Page | 29 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

politics of RSS combine says that there He was for composite Indian Nationalism, "Is should be ‘harmony amongst different castes’ it not a fact that under the Montague and so they have formed an organization Chelmsford reforms in most provinces, if not called ‘Samajik Samrasta Manch’ (Social in all, the Muslims, the non-Brahmins and Harmony Forum). Contrasting approach to Depressed Classes united together and social issues, Ambedkar and RSS! worked for the reforms as members of one team from 1920 to 1937? Here in lay the most Core of RSS political ideology is Hindutva fruitful method of achieving communal or Hindu nationalism. Ambedkar engaged harmony among Hindus and Muslims and of with this issue in much depth, particularly in destroying the danger of Hindu Raj. Mr. his classic book ‘Thoughts on Pakistan’. In Jinnah could have easily pursued this line. this book he deals with the question of Hindu Nor was it difficult for Mr. Jinnah to succeed nationalism as represented by Savakar; the in it." (Thoughts on Pakistan, P. 359) progenitor of RSS ideology of Hindu nation; and Jinnah, leading the ideology of Muslim nationalism, Pakistan. "Strange as it may He was totally opposed to the concept of appear Mr. Savarkar and Mr. Jinnah instead Hindu Raj as well. In the section “Must There of being opposed to each other on the one Be Pakistan” he says, “If Hindu Raj does nation versus two nations issue are in become a fact, it will, no doubt, be the complete agreement about it. Both agree, not greatest calamity for this country. No matter only agree but insist that there are two nations what the Hindus say, Hinduism is a menace to in India- one the Muslim nation and the other the liberty, equality and fraternity. On that the Hindu nation." he continues, "They differ account it is incompatible with democracy. only as regards the terms and conditions on Hindu Raj must be prevented at any cost.” which the two nations should be. Jinnah says India should be cut up into two, Pakistan and (http://ecumene.org/IIS/csss101.htm) Hindustan, the Muslim nation to occupy On all associated matters related to Pakistan and the Hindu nation to occupy affirmative action for weaker sections of Hindustan. Mr. Savarkar on the other hand society, rights and status of religious insists that, although there are two nations in minorities their positions are totally India, India shall not be divided into two contrasting. Even in the matters of the very parts, one for the Muslims and the other for , Ambedkar was the Hindus; that the two nations shall dwell in chairman of its drafting committee while one country and shall live under the mantle of many a sections from RSS stable have called one single constitution: that the constitution it as anti Hindu and need to bring in Hindu shall be such that the Hindu nation will be Constitution based on Indian Holy books. enabled to occupy a predominant position that This attempt by Mr. Bhagwat is like putting is due to it and the Muslim nation to made to wool in the eyes of people to achieve their live in the position of subordinate co- political goals and to get legitimacy from operation with the Hindu nation." (Thoughts amongst the sections of people who are on Pakistan, Third section, chapter VII) deeply wedded to ideological values of Ambedkar.

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11. Claiming Ambedkar, Trashing the Constitution Parivar's crass hypocrisy http://www.thedailystar.net/op-ed/politics/parivars-crass-hypocrisy-78109 Praful Bidwai

WHEN it comes to hypocrisy, it's hard to beat Ambedkar regarded scripturally sanctioned India's Hindutva-driven Sangh Parivar. It and actually practised Hinduism as strenuously claimed the legacy of Dr BR inseparable from casteism, and incapable of Ambedkar, a principal author of India's reform within Gandhi's framework, which secular Constitution, and a Dalit, on his 124th patronisingly yet piously saw Dalits as birth anniversary. Its motive lies in the Harijans (God's children). coming Bihar election, where a Dalit (former Chief Minister Manzhi) has emerged as the Ambedkar burned the Manu Smriti. He BJP's potential ally against Laloo Prasad and converted to Buddhism after declaring: “I was . born a Hindu, I had no choice. But I will not die a Hindu because I do have a choice.” The Rashtriya Swayamsevak Sangh is usurping Ambedkar by likening him to its Ambedkar wanted a separate electorate for own founder KB Hedgewar, a brazenly Dalits, but was blackmailed by Gandhi into obscurantist casteist opposed to Ambedkar's dropping the demand. The separate electorate values of equality! remains a sacrilege for the Parivar, which champions mythical “Hindu unity”. The RSS has added a further communal twist to this by complaining that India's highest These Hindu-supremacists reject separation honour, the Bharat Ratna, was conferred on of religion from politics, which was pivotal to Ambedkar 10 years after it was given to Ambedkar. Hence their dangerously , its bête noire. misleading “pseudo-secularism” slogan!

The Indian government had no choice but to Anti-secular majoritarianism now manifests honour Teresa after the Nobel Prize was itself virulently: banning the slaughter of awarded to her. Honouring Ambedkar was bulls, old buffaloes and cows (Maharashtra); delayed because there was stiff resistance to attacks on churches (Delhi, West and doing so from the Parivar itself! Strangely, now Uttar Pradesh); and hounding Muslims the BJP-RSS made no fuss when the award out of “Hindu” areas through intimidation (as was bestowed on its real icon, Vallabhbhai in Bhavnagar in Gujarat). Patel, even later than on Ambedkar! Hate speech is becoming “the new normal”. The Parivar's ideology and politics remains BJP MP Maharaj makes hysterical the opposite of Ambedkar's. He had contempt statements about Muslims having “40 for Hindutva, with its narrow faith-based children from four wives”. Even worse, definition of nationhood, as opposed to Sanjay Raut, editor of the Shiv Sena's citizenship cutting across ethnic-religious “Saamna”, demands that Muslims be identities. He repeatedly said “Hindu Raj” deprived of the vote altogether. would be India's “greatest calamity”.

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This is a flagrant attack on constitutionally door. This trial hasn't even crossed the first guaranteed universal franchise. Raut is an stage—despite 800 dates. Only three of 35 MP. It's simply not open to him to make prosecution witnesses were examined in 28 obnoxious anti-Constitutional statements. He years. must be punished. These terrible failures of the justice delivery India has been far too indulgent towards system have encouraged uniformed personnel important functionaries' communal excesses. to brutalise citizens - e.g. at Pathribal in It took the Election Commission 13 years to Kashmir in 2000, where the army killed five declare Bal Thackeray guilty of seeking votes innocent civilians falsely charged with the in the name of religion during a 1986 anti-Sikh Chittisinghpora massacre. The election—and bar him from contesting or culprits were let off by an army court-of- voting for six years. inquiry.

During the last Lok Sabha election, Narendra The latest episode in Nalgonda (Telangana), Modi repeatedly invoked Lord Ram in his in which five Muslim undertrials were killed, campaign speech at . A model of the falls in the same category. The state won't BJP-proposed Ram Mandir formed the bring the culprits to book unless public- backdrop. Former chief election spirited citizens and political parties commissioner SY Qureshi, no less, asked intervene. why the Election Commission had not initiated action against the organisers. The greatest beneficiaries of such justice- delivery failures are the forces of Right-wing Chronic inaction has created a culture of bigotry and violence. Self-styled impunity for anti-minority atrocities. That's “Chhatrapati” Bal Thackeray wasn't able to the message from the just-delivered put the Shiv Sena in power on its own in Hashimpura verdict - on the gruesome killing Maharashtra. But he succeeded in inflicting of 42 Muslims in 1987 in Uttar Pradesh by grave damage upon the Left and trade union the Provincial Armed Constabulary movements and shifting the state's political personnel. discourse Rightwards.

The state took nine years to file a chargesheet. Similarly, a Sanjay Raut won't be able to The accused were never arrested despite 23 disenfranchise Muslims, but he has further non-bailable warrants. They were all shifted India's entire political terrain towards acquitted. As Outlook magazine (April 6) has anti-Constitutional forces. Those committed revealed, the massacre was an act of revenge to secular democracy and humanism must by an army officer whose brother, an RSS actively combat this danger. member, was killed in a communal clash. The government knew all this, but did nothing.

A day after Hashimpura, the PAC joined a The writer is an eminent Indian columnist. mob in killing 72 Muslims in Maliana next E-mail: [email protected]

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Section C Ambedkar – Gandhi Debate 12. The Ambedkar – Gandhi Debate: Reply to Arundhati Roy

Rajmohan Gandhi

*Taking exception to Arundhati Roy's "The Doctor and the Saint," this article seeks to add to our understanding of the B R Ambedkar-M K Gandhi debate. It does not attempt to analyse or assess the debate as such, disavowing any desire to confront either Gandhi or Ambedkar. But it makes no secret of the fact that it disagrees with Roy, going so far as to insinuate that the chief purpose of "The Doctor and the Saint" was to demolish Gandhi.

Rajmohan Gandhi ([email protected]) is with the Center for Global Studies, University of Illinois, the US.

This piece is a response to Arundhati Roy’s prison, where the British had incarcerated “The Doctor and the Saint,” which appeared Gandhi, and where a successful negotiation in March 2014 as an introduction to a new took place. Robust exchanges were, however, edition of B R Ambedkar’s Annihilation of resumed before the public in the mid-1930s, Caste, first published in 1936, but it also mainly via the press. bears an indirect connection to the historic debate between Ambedkar and M K Gandhi, The Ambedkar–Gandhi debate was which took place during a period well interrupted by Gandhi’s frequent removed from our times. imprisonments. From 1922 to 1924, from 1932 to 1934, and again from 1942 to 1944, The two were involved in a positive, if Gandhi was behind imperial bars. In contrast, impersonal, relationship during the 1920s. Ambedkar, who believed that the battle for Though they did not meet each other in this social democracy was more important than period, Ambedkar appreciated Gandhi’s the fight for national independence, was not concern for the plight of Dalits and welcomed only never jailed by the British, but also the method of satyagraha that he had included in the viceroy’s executive council introduced. However, the 1930s saw sharp, from 1942 to 1945. and, from a historian’s standpoint, revealing, exchanges between the two. In the summer of 1945, Ambedkar published What Congress and Gandhi Have The first face-to-face meeting between Done to the Untouchables, a strong attack on Ambedkar and Gandhi took place in Mumbai Gandhi and on the Congress movement led by in 1931, shortly before their piercing verbal him. Absorbed from 1944 in what turned out encounters. Begun in the autumn of 1931 in a to be a losing battle to avert partition, Gandhi well-lit London arena (the Round Table offered no reply himself to Ambedkar’s 1945 Conference (RTC) on India’s political future, charges, but he encouraged Ambedkar convened by the British prime minister), these Refuted, a short tract written by Chakravarti encounters continued in 1932 in a dark Rajagopalachari.

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The period from 1947 to 1951 saw an here and there that the demolition of Gandhi unexpected—and, from any perspective, is its true aim. remarkable—rapprochement between Ambedkar on the one hand and Gandhi, who Many Dalits appear to have censured “The was killed in 1948, deputy premier Doctor and the Saint,” not so much for its , who lived until the end of disagreements with Ambedkar, but largely, it 1950, and Prime Minister , would seem, because three-fourths of its who lived until 1964, on the other. This text is about Gandhi, and only one-fourth accord resulted in Ambedkar’s entry to free about Ambedkar. Roy has only used India’s first cabinet and his leadership of the Ambedkar to attack Gandhi. There is nothing Constitution-drafting process, culminating in necessarily illegitimate with that, except that the 1950 Constitution. she has not been upfront about her intention.

However, in 1951, Ambedkar resigned from Not everyone agrees with all the unpopular the cabinet. In the 1952 elections, and again stands Roy has taken, but many (including in a by-election in 1954, he opposed the this writer) may agree with one or two of Congress, losing on both occasions. Shortly them. Since what Roy says carries weight before his death in 1956, he led hundreds of with several good people, I thought it thousands of fellow Dalits out of Hinduism necessary to point out some of the flaws in into the faith and vision of the Buddha. her attacks on Gandhi. Before doing so, I should, of course, acknowledge that Gandhi By any standard, the Gandhi–Ambedkar merits criticism, including on some of the relationship is a fascinating story. Many, points underlined by Roy. including this writer, have looked at it (1995, 2006) and many more will in future. The Though Gandhi constantly asked caste Ambedkar–Gandhi debate is a vital part of Hindus to repent for the great sins of that relationship and an important subject in untouchability and caste superiority, he only itself. rarely led or encouraged direct struggles for Dalit rights, whereas he led and triggered a However, the pages that follow do not seek to large number of direct battles for Indian analyse or assess the Ambedkar–Gandhi independence. During his South African debate, though I hope they might add to our phase, he struggled for Indian rights, not understanding of it. And although these pages directly for black rights. These are will touch on the Gandhi–Ambedkar undeniable—if also well-known—truths, and relationship, analysing that relationship is Roy has every right to reiterate them. hardly their chief purpose. I disavow any desire, in these pages, to confront either I should freely concede something else. Some Gandhi or Ambedkar. However, I confess to a of Roy’s unreasonable attacks may have wish—call it temerity—to confront Roy. resulted from a lack of knowledge. She has not been a Gandhi scholar for any length of I must admit that it took me a while, when time. The omissions in “The Doctor and the reading “The Doctor and the Saint,” to Saint” constitute the text’s most serious understand its chief purpose. A discussion of weaknesses. These gaps prevent its readers the thesis of Annihilation of Caste is not her from feeling, with mental fingers, the true focus. Nor, certainly, is the Gandhi– textures of India’s intertwined movements for Ambedkar relationship. Not even the national freedom and social justice in the Ambedkar–Gandhi debate. “The Doctor and 1920s, 1930s, and 1940s, and the tensions the Saint” comes across mainly as a fierce between the two. indictment of the Mahatma, with indications

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I would like to argue that the narration in I dare say the problem of disease and poverty “The Doctor and the Saint” of the Gandhi– can be easily solved, and the survivors will Ambedkar relationship, which saw both live in luxury, if the three crore half-starved conflict and partnership, is seriously flawed. men and women, and lakhs of the decrepit Even if examining it was not the central humanity, were shot and their bodies utilized purpose of Roy’s text, this relationship for manure ... And yet nobody but a lunatic features in it. will put up such a suggestion. Is the case any weaker when men and women are not to be I would also like to show that Roy’s attacks shot but compulsorily disposed of their valued violate the principles of historical debate. lands, [around] which sentiment, romance These principles require, first, that attacks on and all that makes life worth living, have a statement that X or Y or even a Mahatma grown up? may have made 50 or 100 years ago should I suggest to the custodians of the great name provide the context in which the statement that they would more truly advance India’s was made. Second, the norms require that interests if they will defer to the wishes of pertinent information is not scissored out. their weak and helpless countrymen (CW 20: 40–41, 27 April 1921). Omitting Facts The Tatas went ahead nonetheless. In less Consider an allegation such as the following than a year, Gandhi was sent to prison—not in “The Doctor and the Saint.” “[Gandhi’s] for his views on the Mulshi Dam, but for duality allowed him to support and be sedition against the king of England. By the supported by big industry and big dams as time he was released, the dam was half well” (p 49). To this assertion, Roy appends a completed, and as Gandhi put it in the letter long endnote, where she claims that that Roy does quote in her endnote, “the vast majority” of displaced villagers had accepted Gandhi’s approach to big dams is revealed in compensation. Moreover, the leader of the a letter (5 April 1924) in which he advised still-continuing satyagraha was not, in villagers who faced displacement by the Gandhi’s view, committed to non-violence. Mulshi Dam, then being built by the Tatas to Stating all this, Gandhi advised that the generate electricity, ... to give up their protest satyagraha be dropped. (pp 151–52). Whether or not this advice was sufficiently What are the facts? Roy omits a salient one, pro-peasant or sufficiently anti-dam is a fair which is that three years earlier, in April question, which may elicit a variety of 1921, when displaced villagers first began answers. (It would also call for genuine their satyagraha against what was then only a research.) Yet, Roy’s suppression of Gandhi’s proposed dam, Gandhi had penned a biting, if remarkably strong and public words to the also courteously worded, challenge to the Tatas regarding the Mulshi Dam disqualifies Tatas in his journal, Young India. her as a judge, while also obliging us to be hugely sceptical when, elsewhere in the text, I wish the great house of the Tatas, instead of Roy suggests that Gandhi was soft with the standing on their legal rights, will reason Tatas. with the people themselves, and do whatever they wish in consultation with them ... What is As for another famous business house from the value of all the boons that the Tata those and continuing times—the Birlas—Roy scheme claims to confer on India, if it is to be has this comment on Ghanshyamdas Birla, at the unwilling expense of even one poor who often hosted Gandhi. In 1915, when man? Gandhi returned from South Africa, says Roy,

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Birla “organised a grand reception in Ambedkar, who was present in Mahad, Calcutta, ... became Gandhi’s chief patron wisely asked his people not to hit back. As and paid him a generous monthly Roy concedes (p 107), Gandhi wrote retainer...Gandhi’s arrangement with G D “approvingly of the Untouchables’ Birla lasted for the rest of his days” (pp 88– composure in the face of the attacks.” 89). Roy does not provide any sources for this However, Gandhi had said much more than assertion. that in the Young India article cited by her, and therefore, one assumes, read by her. Here is another account, that of Birla. When Gandhi arrived in Calcutta in 1915, a 21-year- Praising the Dalits’ “exemplary self- old Ghanshyamdas and a few others restraint,” Gandhi wrote that, the “so-called unharnessed the horses in the carriage sent to orthodox party,” not having reason on its side, the railway station to fetch Gandhi and pulled had used “sheer brute force.” Gandhi went on the carriage themselves. Four decades later, in an article in Young India on 28 April 1927, after Gandhi’s death, Birla recounted this first meeting to a gathering, and also Dr Ambedkar, [was] fully justified in putting referred to a conversation they had had. to the test the resolution of the Bombay Legislative Council and the Mahad I informed him that I would ... send him a Municipality by advising the so-called monthly donation ... ‘Fine,’ he replied. Look Untouchables to go to the tank to quench what I did—it was very silly of me! I said, their thirst. ‘Very good then. I’ll expect a monthly letter from you.’ He retorted saying, ‘Does this The Mahatma also urged “every Hindu mean I have to come to you with a begging opposed to untouchability” to publicly defend bowl every month?’ I felt so ashamed. the courageous Dalits of Mahad “even at the risk of getting his head broken” (CW 33: I asked Gandhiji, ‘If I write to you, will you 268). reply?’ ‘Of course,’ he said. Just to test him, I wrote a letter to him four or five days after This, again, is radical stuff. Roy deliberately he’d left. He replied—on a postcard (Birla hides it. nd). These are only a few examples of the Each of us can decide which account—Roy’s numerous concealments in “The Doctor and or Birla’s—carries a truer ring. the Saint” regarding Gandhi and Dalit rights. Here is one more. While Roy concedes (p Courageous Dalits of Mahad 123) that the ’s (INC) Karachi resolution of 1931 on equal Ignorance cannot explain Roy’s near total rights for all—a forerunner of the equality suppression of Gandhi’s comment on the pledged in India’s 1950 Constitution—was a Mahad satyagraha of 1927. This was “valuable, enlightened document,” she avoids conducted in western Maharashtra under mentioning that Gandhi had played a Ambedkar’s leadership. A large number of principal role in its drafting. Dalits had been denied access to a tank of water in Mahad, and as part of their Here is another. She names “the beloved satyagraha, they surged forward in unison and poets...of the anticaste tradition”— drank its water. Thereafter, they were “Cokhamela, Ravidas, , Tukaram, Mira, attacked with sticks and clubs by infuriated Janaba” (p 37). (Her spelling of Mahar poet groups of the orthodox class. Chokhamela’s name is incorrect.) But, of course, she will not inform her readers that several of these were among Gandhi’s Page | 36 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

favourite poets too, or that their songs were Gandhi asked for the poems to be “read out to frequently sung in his ashrams and prayer men and women in their millions, in the same meetings. way that works like the Bhagavat are read out to them in every square” (CW 14: 344–45). Sin of Untouchability Two years later, after the non-cooperation At the time of Gandhi’s death, India remained movement was launched, he said through his caste-ridden and continued to ill-treat Dalits. article in Young India in November 1920, Indian society has not changed radically in “We shall be unfit to gain so long as the decades since. Yet, Gandhi’s words and we keep in bondage a fifth of the population” deeds contributed to the change that has (CW 19: 20). Before the year 1920 ended, occurred. Gandhi ensured that the removal of untouchability was made an integral part of In South Africa, a young Gandhi interpreted the political programme of the INC. This had the discrimination against Indians as a just not happened until then, and Gandhi’s role reward for untouchability in India. In May was acknowledged by Ambedkar in his 1945 1907, in an article in Indian Opinion, Gandhi book against Gandhi. wrote of “the wicked superstitions about untouchability” and of how “in India some of After the non-cooperation movement for us oppress the bhangis and force them swaraj was launched in 1920, and national to...speak in obsequious language” (CW 7: schools were opened, Gandhi’s orthodox foes 470). When satyagraha sent many Indians to in Gujarat attacked him in violent language prison in South Africa, he rebuked those who because he refused to bar Dalits from these refused to eat food touched by Dalits or sleep schools. Through the press, in letters, and via near them (CW 9: 181). a whispering campaign, these men warned Gandhi that unless Dalits were excluded, they On 16 February 1916, a year after returning to would support the raj and kill the swaraj India, this is what Gandhi said about movement. They also alleged that Gandhi’s untouchability in a public speech in Madras. interest in Dalits was borrowed from his “Every affliction that we labour under in this Christian friends, in particular from Rev sacred land is a fit and proper punishment for Charles Andrews. this great and indelible crime that we are committing” (CW 13: 232–33). When Gandhi’s response was twofold. First, in his orthodoxy attacked him, this is how Gandhi Gujarati weekly, Navajivan, on 5 December replied in Godhra (Gujarat) in November 1920, he expressed confidence that “God will 1917. “I shall continue to be my own guru...It vouchsafe me the strength to reject the swaraj is no good quoting verses from Manusmriti which may be won by abandoning the and other scriptures in defence of this Antyajas” (CW 19: 73). (Antyaja was at this orthodoxy. A number of verses...are time the word that many used for Dalits.) apocryphal, a number of them are quite meaningless” (CW 14: 73–77). Reiterating Second, writing to Andrews and then in his position that verses quoted from scripture public speeches, Gandhi recalled the start of could not override the individual conscience, his work against untouchability. To Andrews, he added that verses from scripture “cannot in a letter dated 29 January 1921, he said, be above reason and morality” (CW 14: 345). I began this work in SA—before I ever heard A year later, in April 1918, in a preface to a of you and I was conscious of the sin of book of poems by Gujarati writer Padhiar untouchability before I came under other describing the cruel treatment of Dalits, Christian influences in SA. The truth came to

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me when I was yet a child. I used to laugh at What crimes for which we condemn the my dear mother for making us to bathe if we government as Satanic have not we been brothers touched any pariah. It was in 1897 guilty of towards our ‘untouchable’ brethren? that I was prepared in Durban to turn Mrs ... We make them crawl on their bellies, we Gandhi away from the house because she have made them rub their noses on the would not treat on a footing of equality ground; with eyes red with rage we push them Lawrence who she knew belonged to the out of railway compartments—what more pariah class and whom I had invited to stay than this has British rule done? What charge with me (CW 19: 288–90). that we bring against Dyer and O’Dwyer may not others and even our people lay at our Andrews having expressed keenness for door? (CW 19: 572). Gandhi’s focus against untouchability to remain strong and sustained, Gandhi added Roy does not allow her readers to know the following in the same letter. anything contained in the preceding paragraphs. It is also a fact, however, and one You are doing an injustice to me in even that Ambedkar would justifiably underline, allowing yourself to think that for a single that the fight against untouchability did not moment I may be subordinating the question gather adequate momentum in the 1920s. It [of untouchability] to any others. .... It is a did not because of the rigidity of Indian bigger problem than that of gaining Indian society, and also because Gandhi and his independence, but I can tackle it better if I colleagues had other tough goals which they gain the latter on the way (CW 19: 288–90; were striving to reach, including swaraj and emphasis added). Hindu–Muslim unity.

Three months later, on 13 April 1921, Gandhi Separate Dalit Electorate addressed a Suppressed Classes Conference in Ahmedabad. He said, On 2 August 1931, shortly before he was to go to London for the round table conference, I was hardly yet 12 when this idea had and around the time when he and Ambedkar, dawned on me. A scavenger named Uka, an who too was going to London, had their first ‘untouchable,’ used to attend our house for meeting (in Mumbai), Gandhi made a cleaning latrines. Often I would ask my significant statement in Ahmedabad. mother ... why I was forbidden to touch him? If I accidentally touched Uka, I was asked to If we came into power with the stain of perform the ablutions, and though I naturally untouchability unaffected, I am positive that obeyed, it was not without smilingly the ‘untouchables’ would be worse off under protesting ... I often had tussles with [my that ‘Swaraj’ than they are now, for the parents] on this matter. I told my mother that simple reason that our weaknesses and our she was entirely wrong in considering failings would then be buttressed by the physical contact with Uka as sinful (CW 19: accession of power (Pyarelal 1932: 303). 572). Gandhi was admitting here that swaraj would Exactly two years earlier, the Jallianwala give India’s upper castes political power in Bagh massacre had taken place, under the addition to the social and economic power aegis of Brigadier-General Reginald Dyer and they already enjoyed, and thus make Dalits Governor Michael O’Dwyer. Recalling that “worse off.” Since the swaraj goal could not massacre in this speech to the Suppressed be abandoned, the solution, as Gandhi saw it, Classes Conference, he added, was to attack untouchability alongside the struggle for swaraj.

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At the London conference, Gandhi and A good chunk of “The Doctor and the Saint” Ambedkar had their famous clash over is devoted to Gandhi’s oft-discussed and separate versus joint electorates. If the raj undoubtedly deplorable ignorance and could provide separate electorates for Sikhs, condescension regarding black South Muslims, and India’s Europeans, why not a Africans during some of his time in South separate Dalit electorate? Gandhi answered Africa. However, here too Roy is carefully with a counter-question, “Sikhs may remain selective. Thus she totally leaves out a as such in perpetuity, so may Mohammedans, notable 1908 speech that Gandhi had made on so many Europeans. Will untouchables the subject in Johannesburg during a period remain untouchables in perpetuity?” (CW 48: when he entertained high hopes of the British 298). Empire:

But there was something more worrying, a It seems to me that both the Africans and the hurtful reality. Here is how Gandhi described Asiatics have advanced the Empire as a that reality in London on 31 October 1931 at whole; we can hardly think of South Africa Friends House, the Quaker centre in Euston: without the African races ... South Africa would probably be a howling wilderness The ‘untouchables’ are in the hands of without the African races ... They (the African superior classes. They can suppress them races) are still in the history of the world’s completely and wreak vengeance upon the learners. Able-bodied and intelligent men as ‘untouchables’ who are at their mercy. I may they are, they cannot but be an asset to the be opening out my shame to you. But ... how Empire. can I invite utter destruction for them? I It is well for me to be a loyal subject of the would not be guilty of that crime (CW 48: Empire, but not I hope as a member of the 258). subject race. If we look into the future, is it not a heritage Gandhi said before the Minorities Committee we have to leave to posterity, that all the of the RTC that “he would not sell the vital different races commingle and produce a interests of the untouchables even for the sake civilisation that perhaps the world has not yet of winning the freedom of India.” He claimed seen? (CW 8: 242–46). (on 13 November 1931) that those demanding the separate electorate “do not know their This is from a well-known speech given at the India, do not know how Indian society is YMCA in Johannesburg, reproduced at the today constructed” (CW 48: 297–98). time in two issues of Indian Opinion (6 and 13 June 1908), included later in the Collected Though Roy devotes several pages to the Works of Mahatma Gandhi, and discussed in Gandhi–Ambedkar debate in London, she more than one modern study, but Roy is carefully expunges the sentences I have either unaware of it (so much, in that case, for quoted. her diligence) or she does not want others to learn of it. Though hardly revolutionary by Ambedkar’s demand for a separate Dalit today’s standards, the speech was ahead of electorate was backed by many round table the times in which it was made. Not many conference delegates in London, most of Indians in South Africa or in India spoke in whom were nominated by the raj. A separate 1908 or later of the “commingling” of “all the electorate could be introduced, the raj different races.” In fact, few people anywhere indicated. Gandhi declared he would, if need did; not very many will even today. arose, fast unto death against it. Gandhi’s prejudices at that time (which Selective and Prejudiced almost all his contemporaries shared) should

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be frankly faced, but why does Roy cover up derides, Gandhi’s caution regarding a the more favourable side of the ledger, which premature African–Indian alliance (pp 74– was rare for its time? 75). Yet, her readers should know that in 1913, Dube, the first ANC president, thought Predictably, Roy also leaves out Gandhi’s that black resistance along the lines adopted well-documented friendship with John Dube, by Indians under Gandhi would fail—he one of the founders of the African National believed that blacks would lose discipline Congress (ANC), whose centre near Durban under provocation, and that white reprisal was not far from Phoenix, where Gandhi would be devastating (quoted in Patel 1989: established his first ashram. Like Gandhi, 216–17). Interviewed in 1976, another Dube too hesitated to support the Zulu founding member of the ANC, Selby Rebellion of 1906 and said, in fact, that “we Msimang, also thought that the African should...assist the government to suppress the leadership of Gandhi’s time “would, in any rebellion” (quoted in Reddy 1995: 21). Heroic case, have found Indian politics too radical to yet also tragic, that rebellion bore similarities countenance an alliance” (Swan 1985: 133). to India’s 1857 rising, from which contemporaries such as Bankim Chandra However, such acknowledgements would Chatterjee, Ishwar Chandra Vidyasagar and belie the picture that Roy wishes to present. kept their distance, and which another contemporary—Jyotiba In Yeravada jail in Poona, where he had been Phule—openly opposed. detained from 1922 to 1924, Gandhi made friends with Adan, a Somali prisoner who had Roy speaks of Gandhi’s alleged “disdain” for become a warder. An incident involving Adan blacks (p 83), but fails to mention that was observed by Gandhi’s prison mate and Gandhi’s offensive remarks were provoked occasional critic, Indulal Yagnik, who by the shocking conduct witnessed by him of described it in a 1943 book, Gandhi As I men convicted for serious crimes, with whom Knew Him. he shared his prison cell. One evening our Negro warder from Gandhi’s stance regarding South Africa’s Somaliland was bitten by a scorpion on his blacks was influenced by the circumstances hand. He gave a shout. Mr Gandhi was and prejudices and also the equations of his quickly on the spot ... He first asked for a time. Since blacks lay at the lowest rung of knife to cut the wound and to let out the South Africa’s political and social ladder, poison. But he found the knife dirty. So Gandhi’s fight for Indian equality with whites missing no moment he quickly washed the necessarily, if also regrettably, called for area around the wound and applying his lips separating Indians from blacks. This angle is to the wound began to suck out the poison. He of no interest to Roy. went on spitting after sucking and eventually stopped when Adan felt relief (Yagnik 1943: Nelson Mandela, whom Roy professes to 303). admire (p 87), wrote the following in a 1995 publication, “Gandhi had been initially Was this the reaction of one who “disdained” shocked that Indians were classified with blacks? Not that Roy would ask such a Natives in prison ... All in all, Gandhi must be question, or even let her readers know that forgiven these prejudices in the context of the Gandhi reacted thus. She also suppresses or time and the circumstances.” belittles Gandhi’s increasing willingness to write openly of black rights. “The context of the time” is precisely what Roy cuts away. Thus, she makes much of, and

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On 22 July 1926, Gandhi declared in Young conflicts, human beings—and races, castes, India that he could not think of “justice being classes and nations—should find solutions done to Indians [in South Africa] if none is that allow bitterness to melt? rendered to the natives of the soil” (CW 31: 181–82). Two years later, when a few Indians “The Doctor and the Saint” makes clear in South Africa objected to a plan to send Roy’s total disapproval of what she thinks to Indian students to Fort Hare College, which be Gandhi’s lifestyle. According to her, had been established for Africans, Gandhi, in Gandhi “left his followers with a legacy of a an article in Young India on 5 April 1928, joyless, joke-free world: no desire, no sex, ... likened the reaction to what “is expressed by no food, no beads, no nice clothes, no dance, the South African whites in respect of no poetry. And very little music” (p 81). ourselves,” adding, “Indians ... cannot exist in South Africa for any length of time without How truthful is this picture? The “very little the active sympathy and friendship of the music” that she reluctantly concedes to the Africans” (CW 36: 190). Gandhi legacy was actually a daily affair in his life, morning and evening. True, it was In 1939, he told a visiting black leader from religious or spiritual music, yet Gandhi had South Africa, Rev S S Tema, that Africans an ear for song and, in fact, possessed a “are the sons of the soil who are being robbed decent singing voice, which fellow ashramites of their inheritance;” theirs was “a far bigger and fellow prisoners spoke of. issue” than that of South Africa’s Indians (Harijan, 18 Feb 1939; CW 68: 272–74). By It is true, too, that the ballroom dancing (and 1946, Gandhi felt that the time for a common violin) lessons he took in London as a student African–Indian front had arrived. were later never put into practice, but no one who spoke as often as Gandhi did of “dancing Gandhi’s Merry Side with joy” could have been an enemy of dance. And although Roy may not be aware, Gandhi Here I ask myself, why bother to show Roy’s frequently quoted poetry in his journals— unconcern with the real Gandhi? After all, she English, Hindi, Bengali, Urdu, or Gujarati has hinted at her aim with “The Doctor and poetry. the Saint.” She desires, she says, to “rearrange the stars in our firmament” (p As for his “joyless, joke-free” world, here is 140), not to analyse or understand Gandhi. what William Shirer, the American author She wants to shoot Gandhi down from the of Rise and Fall of the Third Reich,said, sky, not get to know him. She wants—in her referring to a time that he and a few others own words, expressed not in “The Doctor and had spent with Gandhi. “In no time at all the Saint” but at a meeting where she tried to Gandhi had us all laughing and completely at explain her text—to “move the Gandhi our ease ... If in this world of varied monument out of the way,” in order, she says, personalities there is a single man even half that Ambedkar may be better understood and as charming as Gandhi, I have not seen him honoured (Roy 2014a). (quoted in Jack 1956: 399).

It is not a tribute to Ambedkar to say that his And he enjoyed others’ jokes. Writing, in legacy depends on the destruction of 1932, from a Pune prison to Srinivasa Sastri, Gandhi’s. Gandhi said, “Sardar Vallabhbhai is with me. His jokes make me laugh until I can laugh no I should also ask—what provoked this strong more, not once but several times a day” dislike in Roy? Was it Gandhi’s lifestyle? Or (Parikh 2: 91–92). Everyone who spent more his oft-expressed belief that despite their

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than a few minutes with Gandhi came away Dalits, Muslims, peasants and industrial with stories of his merry side. labour—in a national movement; the first person striving to enlist people from outside Like some others in history who took on his or her linguistic/cultural region; the first daunting goals, Gandhi had strict views on person to insist on using local languages to sex. Many will disagree with those views, but reach the ordinary Indian; and perhaps the the dreary Gandhi painted by Roy was never first person who was determined to get to encountered by his friends or foes. Such a know the whole land of India and as many as Gandhi never existed. possible of its people. As for his “plunging into the national movement,” it might be Condescending and Incorrect fairer to say that in 1919–20 he created a national movement into which he and others In the course of demolishing Gandhi, Roy plunged headlong. pauses to describe him as “perhaps the most consummate politician the modern world has But the “stitching together” notion is apt for ever known” (p 58). Since most politicians Gandhi. usually nurse a clear aim, at least at any given time, we may ask, what was the goal towards His imperial foes—men such as Winston which Gandhi applied his “consummate” Churchill, Lord Linlithgow and Archibald skills? Wavell—were never in two minds as to Gandhi’s purpose, all of them agreeing that Roy refrains from providing her own clear ending British rule was his dominant passion. views regarding this, though here and there While Churchill’s antipathy towards Gandhi she insinuates that Gandhi was not really pro- is well known, not many may be aware that in poor and that equality was not his real goal. 1947, Wavell, the British commander-in-chief Yet, it is not enough a “consummate during the and viceroy politician” know what, allegedly, he does not from 1943 to 1947, called Gandhi “an want. He must know what he wants. implacable foe of Empire” and the “most formidable” of the opponents “who have At one point, Roy appears to inch towards detached portions of the British Empire in understanding something about Gandhi’s recent years” (Moon 1973: 439). goal. She writes, Now, here is the interesting—actually Gandhi returned to India in 1915 after 20 damning—thing about Roy’s text. In the 153- years of political activity in South Africa, and page demolition exercise, Roy mentions the plunged into the national movement. His first freedom struggle not at all and the “national concern, as any politician’s would be, was to movement” only once or twice. This great stitch together the various constituencies that context of the debates on caste, class, race would allow the Indian National Congress to and gender that “The Doctor and the Saint” claim it was the legitimate and sole fervently (and selectively) discusses is representative of the emerging nation (p 58; missing altogether. emphasis added). That context meant that Indians, pained and She is hugely condescending here, and in shamed not just by Indian injustices but also some respects quite incorrect. by alien rule, were obliged to prioritise. Time and again, they had to choose between Gandhi was not part of the INC when he struggling against an Indian oppression and arrived in India in 1915. But he was perhaps struggling against European subjugation. Or, the only Indian at that time with a conscious goal of involving all Indians—caste Hindus, Page | 42 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

they alternated and oscillated between the “public wells, public schools, public roads two. and all other public institutions” (CW 51: 159–60). Pressured by Gandhi’s fast, they In the last quarter of the 18th century, some signed a historic, if overdue, pledge. persons of conscience in what until then was Britain’s American colony had also been While Ambedkar would note this pledge forced to prioritise. Should they focus their (1945: 103), Roy banishes it from her survey. energies on opposing slavery or on ending Across India, goaded by Gandhi’s fast, British rule? In the end, independence temples closed for centuries to the attracted more American energy than “untouchables” opened their doors. Brahmins opposing slavery, which, in fact, was even invited Dalits to meals in their homes. The subtly codified into the US Constitution.1 It empire, on its part, opened the doors of was only in 1865, shortly before the South Yeravada prison, and Ambedkar went in to surrendered in the Civil War, that slavery was confer with Gandhi. declared illegal. A settlement was reached. Gandhi not only As for that war, President Abraham Lincoln agreed to what he had earlier opposed, thought, along with many other Americans, namely, reserved seats for Dalits in that the Union had to be preserved, and the legislatures, he also said that Dalits should South’s secession ended, before slavery could have seats in proportion to their population. be abolished. Ambedkar, who obtained a PhD In its scheme of separate–electorate–cum– at Columbia University in New York, was reserved Dalit seats, the raj had prescribed well aware of this (1945: 271). only half that number of seats. From his side, to save Gandhi’s life, Ambedkar agreed to The India that Gandhi and his generation give up his demand for a separate electorate faced also presented more than one challenge where only Dalits would have voted for or to people with a conscience. To name three, against Dalit candidates. Finding common India was a subject nation ruled by aliens; ground, the two agreed on their pact. A cable Indian society practised untouchability; and went to London, where his majesty’s there was the Hindu–Muslim divide. government accepted the joint proposal, and Gandhi broke his fast. The essence of this Although, as we have seen, Gandhi’s imperial pact was subsequently enshrined in free foes saw him primarily as an enemy of British India’s Constitution. rule, all of us know that he also embraced the struggles against untouchability and for Gandhi claimed during the fast that “an Hindu–Muslim friendship. He was stitching increasing army of reformers” would resist together India’s divided constituencies. “social, civic and political persecution of the Depressed Classes.” The issue was of Unusual Human Being “transcendental value, far surpassing Swaraj,” he added (CW 51: 119). Expressing his Gandhi was a prisoner of the empire in “Hindu gratitude” to “Dr Ambedkar, Rao Pune’s Yeravada jail when, in September Bahadur Srinivasan and ... Rao Bahadur M C 1932, he announced a fast of indefinite Rajah”—the Dalit leaders who had conferred duration, directed at the separate Dalit with him in Yeravada—Gandhi added, electorate as well as at the caste Hindu conscience. Meeting in Bombay a day before They could have taken up an uncompromising the fast ended, India’s most influential caste and defiant attitude by way of punishment to Hindu leaders resolved that “one of the the so-called caste Hindus for the sins of earliest Acts of the Swaraj Parliament” would generations. If they had done so, I at least be to assure “untouchables” equal access to Page | 43 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

could not have resented their attitude and my swaraj, Andrews asked his friend to focus death would have been but a trifling price solely on untouchability and not try “to serve exacted for the tortures that the outcastes of two masters” (Gracie 1989: 155). Hinduism have been going through for unknown generations. But they chose a nobler Whether or not we agree with Gandhi, we can path and have thus shown that they have look at the reasons he gave for declining the followed the precept of forgiveness enjoined earnest advice. by all religions. Let me hope that the caste Hindus will prove themselves worthy of this My dear Charlie: My life is one indivisible forgiveness (CW 51: 143–45). whole. It is not built after the compartmental system. Satyagraha, civil resistance, To caste Hindus, he conveyed a warning, “I untouchability, [and] Hindu-Muslim unity ... should be guilty of a breach of trust if I did are indivisible parts of a whole. not warn fellow reformers and caste Hindus You will find at one time in my life an in general that the breaking of the fast carried emphasis on one thing, at another time on with it a sure promise of a resumption of it if [an]other. But that is just like a pianist now this reform is not relentlessly pursued and emphasising one note and now [an]other. But achieved within a measurable period” (CW they are all related to one another. 51: 143–45). It is utterly impossible for me to say: ‘I have now nothing to do with civil disobedience or Was reform “relentlessly pursued and Swaraj!’ Not only so ... Full and final achieved within a measurable period?” Much removal of untouchability ... is utterly was done, but much more remained undone. impossible without Swaraj .... Love. Mohan Did Gandhi then start another fast unto death? (CW 55: 196–69; emphasis added). No, he did not, though a 21-day fast by him in Roy briefly acknowledges Ambedkar’s May 1933 was linked to the fight against warmth for Gandhi at the time of the Poona untouchability. Was he, therefore, a hypocrite Pact, but immediately adds, “Later, though, and a secret foe of the Dalits, as Roy alleges? having recovered from the trauma, Ambedkar Others might hold that he was an unusual wrote: ‘There was nothing noble in the fast. It human being fighting, with all his human was a foul and filthy act’” (p 126). limitations and the limitations of his people, for more than one tough objective. Ambedkar indeed used those severe words. But when? When he recovered from the ‘You Would Become Our Hero’ trauma of Gandhi’s fast, says Roy. How many days would it have taken Ambedkar, Shortly after signing the pact, Ambedkar said Gandhi’s irreverent adversary, to recover he had been “surprised, immensely surprised” from Gandhi’s “pressure?” Seven days? to find “so much in common” between Seven months? The words that Roy quotes, Gandhi and himself. “If you devoted yourself while suppressing their date, were actually entirely to the welfare of the Depressed written in the summer of 1945—13 years Classes,” Ambedkar said to Gandhi, “you after the fast and the pact—in an impassioned would become our hero” (Pyarelal 1932: 59). tract that Ambedkar titled What Congress and Gandhi Have Done to the Untouchables. Gandhi’s close British friend, Andrews—the one who called Gandhi “Mohan” and was In this fiery text, Ambedkar attacks Gandhi’s called “Charlie” by Gandhi—tendered the fast, and the working out of the Poona Pact, same advice. Recalling that Gandhi had but—let us clearly mark—not the terms of “again and again” said that with that pact. untouchability, Indians were “not fit” for

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In places in his 1945 text, Ambedkar, in fact, am all that is bad and corrupt on this earth. claims that the Poona Pact was a victory for But the storm will subside ... It is the death him. Thus he writes, “When the fast failed dance of the moth round a lamp (CW 53: and Mr Gandhi was obliged to sign a pact— 309–10). called the Poona Pact—which conceded the political demands of the Untouchables, he No wonder (as “The Doctor and the Saint” took his revenge by letting the Congress would not acknowledge), some sanatanists employ foul electioneering tactics to make tried to kill Gandhi in 1934—there were their political rights of no avail” (Ambedkar attempts on his life in Jasidih in Bihar and in 1945: 259). Pune.

Roy says that Ambedkar “didn’t stand a ‘Caste Has To Go’ chance” (p 126) when facing a fasting Gandhi. A few pages later, she speaks of “the Ambedkar was the clear victor over Gandhi in debacle of the Poona Pact” (p 137). Yet their 1936 argument over caste, , and Ambedkar not only refrained, in his hereditary occupations—an argument tempestuous 1945 text, from criticising the triggered by the former’s lecture of that pact’s terms, he also did not—then or later— year, Annihilation of Caste. try, as far as I can figure out, to have that pact annulled or replaced. Far from seeing the pact Some months before their 1936 argument, as a “debacle,” he seemed to view it as a Gandhi had publicly given up defending compromise that benefited everyone, caste. “Caste Has To Go” was his heading to including Dalits. a 16 November 1935 article in Harijan in which he wrote, “The sooner public opinion Only two years after writing his 1945 text, he abolishes [caste], the better” (CW 62: 121– would begin the process of steering the 22). Before 1935, Gandhi had at times passage of a Constitution that incorporated claimed that “an ideal” form of caste could be the pact, which from today’s perspective justified, while nearly always adding that “the stands out as a statesmanlike settlement. ideal” never existed in practice, and always insisting that any notion of superiority and As for Gandhi’s 1932 fast, Ambedkar inferiority was utterly wrong. This seeming acknowledged in his 1945 text—even if Roy “defence” of caste was Gandhi’s way of does not—that conservative Hindus too saw it sugar-coating the bitter pill he was asking as pressure on them and resented the pact it caste Hindus to swallow. produced. While observing that “the Untouchables were sad” because of the In his 1936 debate with Ambedkar, Gandhi concessions he had made, Ambedkar added, reiterated his rejection of caste, said that it “The caste Hindus very definitely disliked was “harmful both to spiritual and national [the pact], although they had not the courage growth,” and did what he had thus far to reject it” (1945: 90–91). hesitated to do—he publicly affirmed his acceptance of inter-dining and inter-marriage However, Gandhi felt that orthodoxy was (Ambedkar 2014: 326). However, he claimed losing ground. To Nehru, he wrote (15 that “varna” was different from caste, and February 1933), tried to justify varna by saying that the hereditary occupations for which he claimed The fight against sanatanists is becoming varna stood could ensure harmony and thrift. more and more interesting if also He added, however, that restoring a pure increasingly difficult ... The abuses they are varna system was like “an ant trying to lift a hurling at me are wonderfully refreshing. I bag of sugar” or “Dame Parkington pushing

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back the Atlantic with a mop.” He was saying in jobs, wells, public conveniences, roads, that the varna system was impossible. This schools and colleges an offence. As a result of seeming “defence” of varna was neither easy another law that protected temple officials to comprehend nor convincing, and willing to open doors, Dalits entered several Ambedkar easily picked holes in it. of the South’s great temples for the first time.

That is how we would judge the debate today. What was the context for the fierce language In 1936, what many took from Annihilation of of Ambedkar’s 1945 text, which he wrote in Caste was Ambedkar’s categorical statement New Delhi in his official residence on to all Hindus—“I am sorry, I will not be with Prithviraj Road? At this time, he was a you … I am go[ing] out of the fold” (2014: member of the viceroy’s executive council. 317). What they also took from the 1936 The war was about to end. After three years debate was Gandhi’s defence of Hinduism of detention for Quit India, which had stirred and his regret that Ambedkar had much of India, the Congress leadership was “transferred” to Hinduism the “disgust” he about to be released. The British were on the justifiably felt against “a part of its verge of proposing a new political scheme for professors” (Ambedkar 2014: 322). India, and new elections were imminent across the country. Eight years after Gandhi’s death, Nehru would tell European journalist Tibor Mende, The brilliant thinker and member (minister in effect) writing the 1945 tract was also I asked [Gandhi] repeatedly: why don’t you someone who wished to influence any new hit out at the caste system directly? He said, British scheme. In addition, he was a political ‘I am undermining it completely by tackling leader unable to forget the results of the 1937 untouchability.’... [Gandhi’s] genius lay in elections, which—because the war had finding the weakest point of the enemy, the intervened—were the last to have taken place. breaking of his front (quoted in Mende 1958). He hoped to do better in 1945–46. Through this 1945 tract, an Ambedkar still vexed by Realising that he would unite pro-orthodox the 1937 results presented his case to ranks if he started with an attack on caste, Britain’s leaders and simultaneously to Gandhi chose to zero in on an evil none could India’s voters. defend. However, the election of 1945–46 confirmed Joint Electorates that the INC attracted the bulk of the Indian electorate, including a good deal of Dalit In the election of 1937, the bulk of India’s support. Obtaining caste Hindu as well as Hindus, including a great many Dalits— Dalit votes, the INC won an even larger called Harijans at that time by Gandhi and proportion of Dalit seats than it had in 1937. many Indians, including Dalits—voted for Gandhi’s Congress rather than for Many Dalit candidates understandably Ambedkar’s party. As Roy does not resented that non-Dalit voters could cause acknowledge, a Dalit minister was part of their defeat. Unfortunately, this happened to almost every provincial cabinet formed by the Ambedkar himself in the 1952 general Congress in 1937. By December 1939, when elections, after he had resigned from the the Congress quit office (because the war in cabinet in disappointment at the Congress’s Europe from September 1939 had sharpened slowness in passing the Hindu Code Bill, and the empire–Congress divide), these ministries again in 1954, when he contested a by- had accomplished a few things for Dalit election. In a joint electorate, good people of rights. In , for instance, a all jaatis, including the Dalits, would at times 1938 law made discrimination against Dalits Page | 46 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

be defeated by votes from outside their jaati, for any wedding unless one of the parties was and at other times be elected because of a Harijan” (CW 87: 350). “outsider” votes. But Roy is not interested in any of this. Founded on Ambedkar’s legacy by Kanshi Ram, the Bahujan Samaj Party (BSP) has In June 1947—two months or so before more than once led a government in India’s independence—Gandhi proposed that “a largest state, Uttar Pradesh, thanks in part, Harijan like Chakrayya or a Harijan girl some might say, to the Poona Pact and the should be made the nation’s first President joint electorate. That pact was hardly the folly and Jawaharlal should become the Prime that Roy paints it to be, and it would be Minister...Similar arrangements [can be] 2 difficult to make a case that the India of 2015, made in the provinces too” (CW 95: 217). A or the Dalits and of 2015, would be purely symbolic suggestion? Perhaps. better off with separate Dalit and However, the symbol would have been electorates. powerful. It was one of the several suggestions made by Gandhi that Nehru, Powerful Symbol Patel, , Rajagoplachari and other INC leaders successfully resisted in the As independence seemed closer, Gandhi freed last year of their “master’s” life. his radical side for tackling India’s society. On 1 August 1946, a year or so before On 14 June 1947, by when partition had been independence, he wrote to Patel, “Who are accepted and independence was only two the people who beat up Harijans, murder months away, Gandhi asked the Congress to them, prevent them from using wells, drive frontally address untouchability and caste them out of schools and refuse them entry injustice and also the question of the into their homes? They are Congressmen. Adivasis. Aren’t they? It is very necessary to have a clear picture of this” (CW 85: 102). And what about the ‘untouchables’? ...If you say that ‘untouchables’ are nothing, the Three months after writing this letter, Gandhi Adivasis are nothing, then you are not going found himself in Noakhali in eastern Bengal, to survive yourselves. But if you do away with where communal violence had flared up. In the distinction of and avarna, if you January and February 1947, he and a handful treat the shudras, the ‘untouchables’ and the of companions, walking from village to Adivasis as equals then something good will village, slept overnight in 47 East Bengali have come out of a bad thing [partition] (CW homes, where their hosts, many of them 95: 286–87). Dalits, included washermen, fishermen, cobblers, and weavers. In Noakhali, Gandhi The battle for swaraj having been won, the told caste Hindu women that if they continued Congress had no excuse now, Gandhi was to disown the untouchables, more sorrow saying, to delay the battle for social justice. would be in store. The women of the village of Chandipur were given radical advice, None of this is of any consequence to Roy, “Invite a Harijan every day to dine with you. according to whom, “There was never much Or at least ask the Harijan to touch the food daylight between Gandhi’s views on caste or the water before you consume it. Do and those of the Hindu right.” She adds, penance for your sins” (Tendulkar 1951: Vol “From a Dalit point of view, Gandhi’s 7: 350; CW 93: 229). On 24 April 1947, he assassination could appear to be more a said in that for some time he had “made fratricidal killing than an assassination by an it a rule not to be present or give his blessings ideological opponent” (p 128).

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For herself, Roy acknowledges an ideological and an elected Constituent Assembly, where a clash between Gandhi and the Hindu right. large majority were caste Hindus, welcomed Thus, she writes, “The message of tolerance and adopted such a Constitution. and inclusiveness between Hindus and Muslims continues to be Gandhi’s real, When, two months after Gandhi’s death, lasting and most important contribution to the Ambedkar married Sharada Kabir, a Brahmin 4 idea of India” (p 82). The implication seems doctor, Patel wrote to him, “I am sure if to be that while she can understand the Bapu were alive he would have given you his ideological confrontation, Dalits cannot. blessings.” Ambedkar replied, “I agree that Bapu, if he had been alive, would have Consequential Partnership blessed it” (Das 1971, Vol 6: 302).

There was one Gandhi proposal, initiated in This sort of exchange would make no impact December 1946, which Nehru and Patel did on Roy. In her stern and pessimistic view, the accept (Gore 1993: 180–81; Ramachandran Constitution that resulted from the 1964: 179).3 Dalit literature has recorded Ambedkar–Gandhi rapprochement and from Gandhi’s crucial role in the remarkable discussions in the Constituent Assembly invitation extended by Nehru and Patel to “reflected the views of its privileged-caste Ambedkar to join free India’s first cabinet members more than Ambedkar’s” (p 138). (Gore 1993: 180–81; Shastri 1991: 32–33), She also seems unhappy that many Ambedkar but Roy throws a thick blanket over it. After statues in the country show him holding the providing scores of pages of Ambedkar’s Constitution in his hand. She would rather sharp criticism of Gandhi and the INC from have him hold Annihilation of Caste (p 44). 1933 to 1947, she merely says, Nothing wrong with that wish. Yet, for Roy In a gesture of goodwill, and perhaps because to suppress the partnership formed in 1947 there was no one as equal to the task as he between Gandhi, Ambedkar, Nehru, and Patel was, the Congress appointed Ambedkar to the only strengthens our scepticism over her text. Constituent Assembly. In August 1947, Ambedkar was appointed India’s first Law Roy quotes a characteristic Gandhi statement, Minister and Chairman of the Drafting made in 1931. Committee for the Constitution (p 138). It has been said that Indian swaraj will be the That is it. Offering no comment on the rule of the majority community, that is, the statesmanship behind the invitation and Hindus. There could not be a greater mistake behind its acceptance, she effectively ... If it were to be true, I for one would refuse suppresses a remarkable coming together of to call it swaraj and fight it with all the bitter adversaries, resulting in Gandhi’s strength at my command, for to me Hind partnership with Ambedkar in the final phase Swaraj is the rule of all the people, of justice. of his life. But, adds Roy, Everyone knows of the amazing results of Ambedkar’s induction into Constitution- For Ambedkar, ‘the people’ was not a making. A brilliant and passionate human homogeneous category (p 45). being, who happened also to be an Indian and a Dalit, piloted a Constitution assuring equal Nor was it for Gandhi. Both understood the rights to all in a society that for centuries had inevitability of struggle between different called people like him inferior and sections of a diverse and at times sharply untouchable and had treated them harshly, separated people—between classes or castes of Indians, between groups formed by Page | 48 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

language, religion, sect, or party. Both agreed, suicide. The barricade life has always to be however, that struggle had to be peaceful— followed by the constitutional. That front is resolute, fearless and passionate, yes, but not not taboo forever (CW 83: 182–83). violent, for killing usually damaged a struggle’s goal. For Ambedkar, and also for My suspicion is that Roy loves the life of the Gandhi, Dalit solidarity, Dalit education, and verbal barricade. She loves justice, no doubt, the Dalit vote were weapons far superior to and can vividly describe the torments of the the lathi or the gun; when used by a vulnerable. But she does not like settlements. vulnerable Dalit, the latter only played into She wants barricade battles to be unending. I the hands of a better-armed enemy. Both suggest this because I still search for a realised that the culmination of a struggle for positive purpose for her writing “The Doctor justice was usually negotiation and a and the Saint.” It is by no means clear that she settlement rather than surrender by the foe is pushing for India to substitute Ambedkar and complete triumph for one’s side. Despite for Gandhi as India’s “chief hero,” even if, harsh experiences, both knew that the for a moment, we imagine that there can be adversary in a struggle, the Other, was a such a thing. Here and there in “The Doctor human being too, and that justice seldom and the Saint” she appears to notice flaws in endured without reconciliation. Ambedkar—his attitude to Adivasis, for instance. She criticises the Indian left for The Poona Pact of 1932 and, 15 years later, ignoring caste, but also regrets that Ambedkar the Gandhi–Ambedkar partnership at did not nurture a steady alliance with the left. independence, represented victories for India’s society and polity, and also for the She is free to do that. Yet, it is only fair to ask two individuals concerned. Their agreements Roy, “Who is your inspiration, your star, your with each other may only have been hope? Who is it that you want Indians occasional, their arguments more frequent. unhappy with their land and world to follow But the agreements were hugely or accompany?” consequential for India and even beyond. If it is Ambedkar, why does not she say so? If Roy and the Verbal Barricade it is someone else, let Roy name her or him, or more than one person. Or she can name a In February 1946, when Indian ratings of the philosophy, an idea, an approach. Or a Royal Indian Navy mutinied unsuccessfully political party. She can take something from in Bombay (not a single Indian officer the two fascinating subjects of her text, who supported them), Aruna Asaf Ali, whose knew what they opposed, but also what they support the ratings had sought, was involved wanted. in an interesting debate with Gandhi. A hero of the 1942 struggle, Ali was, like many If Roy knows what she wants for India, she others, concerned in 1946 about the Hindu– should drop hints for a path to the future Muslim divide. Encouraged that the while she hops and skips on what she claims mutineers’ ranks included Hindus as well as is historical ground. Scattering dubious Muslims, she said she would “rather unite “findings” of failings in founding fathers is Hindus and Muslims at the barricade than on simply not good enough. the constitutional front.” Replied Gandhi (26 February 1946), Notes

Even in terms of violence, this is a misleading 1. See “Constitutional Topic: Slavery,” US proposition ... Fighters do not always live at Constitution, http://www.usconstitution.net/c the barricade. They are too wise to commit onsttop_slav.html

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2. Chakrayya was an Andhra Dalit who had R Nanda (ed), New Delhi: Indian Council for greatly impressed Gandhi in his Sevagram Cultural Relations. ashram. Mende, Tibor (1958): Conversations with 3. Particularly, see Gore’s quotation from C B Nehru, Bombay: Wilco. Khairmode’s biography of Ambedkar. According to G Ramachandran, apparently Moon, Penderel (ed) (1973): Wavell: The Gandhi insisted on Ambedkar’s inclusion as Viceroy’s Journal, London: Oxford an essential part of the “atonement” due to University Press. India’s “untouchables.” Parikh, Narhari (1971): Sardar Vallabhbhai 4 Ambedkar’s first wife, Ramabai, died in Patel, 2 Vols, Ahmedabad: Navajivan. 1935. Patel, Ravjibhai (1989): The Making of the References Mahatma, Ahmedabad.

Ambedkar, B R (1945): What Congress and Pyarelal (1932): Epic Fast, Ahmedabad: Gandhi Have Done to the Navajivan. Untouchables, Bombay: Thackers. Ramachandran, G (1964): Thoughts and — (2014): Annihilation of Caste, New Delhi: Talks, Madurai. Navayana. Reddy, E S (1995): Gandhiji: Vision of a Birla, G D (nd): A Talk on Bapu, Kolkata. Free South Africa, New Delhi: Sanchar.

Das, Durga (ed) (1971): Sardar Patel’s Roy, Arundhati (2014a): “Arundhati Roy Correspondence, 10 Vols, Ahmedabad: Replies to Dalit Camera,” Round Table Navajivan. India,http://roundtableindia.co.in/index.php?o ption=com_content&view=article&id=7284:a Gandhi, M K (nd): Collected Works of rundhati-roy-replies-to-dalit- Mahatma Gandhi, 100 Vols, New Delhi: camera&catid=119& Itemid=132 Publications Division. — (2014b): “The Doctor and the Saint” in B Gandhi, Rajmohan (1995): The Good R Ambedkar, Annihilation of Caste: The Boatman, New Delhi: Penguin. Annotated Critical Edition, New Delhi: Navayana. — (2006): Mohandas, New Delhi: Viking. Shastri, Roshanlal (1991): Babasaheb Dr Gore, M S (1993): The Social Context of an Ambedkar Ke Sampark Me 25 Varsh, 3rd Ideology: Ambedkar’s Political and Social edition, New Delhi: Buddhist Society of Thought, New Delhi: Sage. India.

Gracie, David M (1989): Gandhi and Swan, Maureen (1985): Gandhi: The South Charlie, Cambridge, Mass: Cowley. African Experience, Johannesburg: Ravan.

Jack, Homer (1956): The Gandhi Tendulkar, D G (1951): Mahatma, 8 vols, Reader, New York: Grove Press. Mumbai.

Mandela, Nelson (1995): “Gandhi the Yagnik, Indulal (1943): Gandhi As I Knew Prisoner” in Mahatma Gandhi: 125 Years, B Him, Delhi: Danish Mahal.

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13. They were rivals, but with the same mission

Ramachandra Guha

I wrote in my last column about how the He made two main charges against politics of today has set Nehru and Patel up as Ambedkar: first, that he sided with the British rivals, even enemies, although they worked rather than with the nationalists (he was in the shoulder-to-shoulder in the first, formative, viceroy’s executive council at the time of the years of independent India. This column is Quit India movement); and second, that he about another pair of great Indians, Gandhi used polemical and occasionally abusive and Ambedkar. It asks the question — were language against Gandhi. their visions conflicting or complementary? Two decades later, Arun Shourie has found Unlike Patel and Nehru, who were lifelong his left-wing counterpart in Arundhati Roy, colleagues in the Congress, Gandhi and who, in a book-length essay, has dismissed Ambedkar were never in the same party. Gandhi as a false Mahatma. She claims that When, in the mid 1920s, Ambedkar returned Gandhi was a conservative defender of the from his studies abroad, Gandhi had already caste system who changed his views ‘at a assumed control of the Congress-led freedom glacial pace’. struggle. There was a massive halo around him. He was the ‘Mahatma’ everyone Both Arun Shourie and Arundhati Roy see deferred to. But, as the late DR Nagaraj once history in black and white, in terms of heroes wrote, Ambedkar was too proud a man to and villains. A historian, however, must be play the role of Hanuman or Sugreeva to attentive to nuance, to the shades of gray. So, Gandhi’s Ram. So he charted his own contra Shourie, one must ask, why did political trajectory, independent of, and Ambedkar side with the British? opposed to, Gandhi and the Congress party. This was because the Congress was Through the 1930s and 1940s, Ambedkar dominated by Brahmins, who had of course fiercely criticised Gandhi. He thought the oppressed Dalits in the past, and might do so Gandhian approach to ‘Harijan uplift’ again if they came to power in independent patronising and condescending. Gandhi India. For the same reason, other great low- wanted to purify Hinduism by removing the caste reformers such as Jotiba Phule and taint of untouchability. Ambedkar, on the Mangu Ram (the leader of the Adi-Dharm other hand, rejected Hinduism altogether. He movement in the Punjab) also thought the Raj thought the Dalits must convert to another a lesser evil as compared to the Congress. faith if they wished to become equal citizens. As for Roy, it is only by selectively quoting Ambedkar and Gandhi were certainly Gandhi out of context that she can paint him political adversaries in their lifetime. Now, as a slow-moving reactionary. As careful six decades after their deaths, must we still scholars such as Denis Dalton, Mark Lindley, see them as such? The ideologues of the left and Anil Nauriya have demonstrated, Gandhi and right do. In 1996, Arun Shourie wrote a steadily became more direct in his critique of long book dismissing Ambedkar as a ‘false caste. To begin with, he attacked god’. untouchability alone, while leaving the other rules of caste intact. Then, through his

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temple-entry movement, he began advocating For those who seek a subtle and scholarly inter-mingling and inter-dining as well. assessment of the Gandhi-Ambedkar Finally, he insisted that the only marriage he relationship, the book to read is DR Nagaraj’s would solemnise in his ashram was one The Flaming Feet. Nagaraj writes that “from between a Dalit and a Suvarna, thus calling the viewpoint of the present, there is a into question the very basis of the caste compelling necessity to achieve a synthesis of system itself. the two”. This is absolutely correct. For, social reform takes place only when there is Gandhi’s campaign to abolish untouchability pressure from above and from below. Slavery may seem timid to the Leftists of today, but it would not have been abolished had not guilt- was regarded as extremely daring at the time. ridden whites like Abraham Lincoln It struck at the very core of Hindu orthodoxy. responded to the critiques of the likes of Frederick Douglass. Civil rights would not The Sankaracharyas were enraged that a mere have been encoded into law had Lyndon Bania who knew little Sanskrit dare challenge Johnson not recognised the moral power of scriptural injunctions that mandated Martin Luther King and his movement. untouchability. In a petition to the colonial authorities, they demanded that Gandhi be Although they were rivals in their life-time, ostracised from the Hindu fold. During from the vantage-point of history one can Gandhi’s anti-untouchability tour of 1933-34, clearly see that Gandhi and Ambedkar played Hindu Mahasabha activists showed him black complementary roles in the undermining of flags, threw faces at him, and in Pune in June an obnoxious social institution. 1934 even attempted to assassinate him. For no upper caste Hindu did as much to Gandhi’s campaign was unpopular within his challenge untouchability as Gandhi. And own party. Nehru, Bose, Patel and company Ambedkar was of course the greatest leader to believed the Mahatma should have set social emerge from within the ranks of the Dalits. reform aside and focused exclusively on the Although the practice of untouchability has winning of swaraj. been abolished by law, discrimination against Dalits still continues in many parts of India. Remarkably, despite their disagreements, To end it fully, one must draw upon the Gandhi persuaded Nehru and Patel to make legacy of both Ambedkar and Gandhi. Ambedkar a member of the first Cabinet of independent India. Gandhi told them that Ramachandra Guha’s most recent book is freedom had come not to the Congress, but to Gandhi Before India the nation. The first Cabinet, he said, must You can follow him on at draw upon the finest talent regardless of party @Ram_Guha affiliation. That is how Ambedkar became The views expressed by the author are law minister. personal

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14. Sea of Lies

Arundhati Roy begins her Mahatma lecture saying, “Forgive me if I disturb the comfort level here because that is what I do.” And she does disturb the comfort zone of a false Mahatma while making a case for a true one.

What did Arundhati Roy say in her Ayyankali 2014. In the well-attended University Memorial lecture delivered in Kerala public lecture, after outlining Ayyankali’s University, Trivandrum, on 17 July 2014? radicalism, she said: “Enough of the old Major newspapers including the Times of bigoted people who have been sold to us on a India and The Guardian reported the event. sea of lies.” She asked people to question the Reading/ viewing the full lecture here, readers “political conspiracy” that kept a person of can judge for themselves the accuracy of the Ayyankali’s stature “away from the popular reporting. While some protesters (who may imagination”. After detailing Gandhi’s views not have read Annihilation of Caste) of on Blacks and “bhangis” (Dalits), she planned to send copies of Gandhi’s cautioned against celebrating wrong heroes autobiography to Roy, the Speaker of the and said: “So, my question is, do we need to Kerala Assembly, G. Karthikeyan, wrote name our universities after a person like in Malayalam Manorama saying Roy’s views Gandhi or do we need to name our on M.K. Gandhi must “hurt anyone who was universities after someone like Ayyankali?” born in India”. We think many of Gandhi’s views should hurt a lot of people— For the record, this is the full transcript of irrespective of where they are born. the lecture (the video misses the first few minutes). It’s indeed time we decided Much of what Arundhati Roy said in her whom we celebrated as heroes. lecture has been elaborated at length in “The Doctor and the Saint” (excerpted in Caravan), “My comrades on the dais and friends, I’m a her exhaustive introduction to the annotated little nervous because I wasn’t expecting that edition of Dr B.R. Ambedkar’s Annihilation I would have to speak to such a large of Caste published by Navayana in March audience. I told Dr Suresh [Jnaneswaran Page | 53 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

Director, Mahatma Ayyankali Chair] when I because we can forget about being like China was coming that I’m just going to come and or being like America as long as we have this make a few informal remarks. I thought there disease in our souls. will be hundred people. Thank you so much for coming. I’m going to try and… please While I’m talking about changing our heroes, forgive me if I disturb the comfort level here I just want to read you something. In 1904, because that is what I do. First of all I’m here when here in Kerala there was a movement not as an academic or a scholar but as a led by Ayyankali that was fighting for the storyteller. We all know that every society rights of Dalits to be educated, the Father of needs heroes, and in India we are not short of the Nation Mahatma Gandhi was in South heroes except that I think the ones we Africa. What is the legend of Mahatma celebrate are mostly the wrong ones. When Gandhi in South Africa? That he fought caste, we look at the life of someone like Mahatma that he fought race in South Africa… when he Ayyankali … as a novelist, as a person who came back from South Africa in 1913, he was has written screenplays, I wonder how is it already being called a Mahatma. Let me tell possible that we do not have a really amazing you that the story of Mahatma Gandhi that we mainstream film about a man who is a hero. are taught in school and that we are made to He doesn’t need a scriptwriter. You know he believe is a lie and it’s time we faced up to it. doesn’t need us to add things or exaggerate It is time we unveiled some real truths here things about him. He had everything that because we cannot be basing our ideas of should make us so proud as a people, as a ourselves as a nation on a lie. So, while country and yet so little is known about him Mahatma Ayyankali was fighting for outside of Kerala and even inside Kerala education of Dalit children here, Gandhi was among the elites so little is known about a in South Africa and I want to read to you person who as many speakers have said, even what he said about Dalit peoples in South before the Russian revolution—many years Africa. In South Africa at that time there were before the Russian revolution—had organized two kinds of Indians. One were the Passenger peasants against landlords and successfully. Indians who went there to do business, and Ambedkar at the Round Table Conference, the other was indentured labour who mostly the First Round Table Conference [in 1930], came from subordinated classes and caste and was trying to make a legislation about social here is what Gandhi said about the bonded boycotts in rural areas… but years before that labour. Ayyankali was fighting it on the ground. What a story! And what a political conspiracy “Whether they are Hindus or Mahommedans, it is to keep this person, this absolutely they are absolutely without any moral or amazing man, away from the popular religious instruction worthy of the name. imagination. I did say that sometimes we They have not learned enough to educate celebrate the wrong heroes. In 1904 he themselves without any outside help. Placed (Ayyankali) started a movement to ask that thus, they are apt to yield to the slightest his people, the Pulaya people, Pulaya temptation to tell a lie. After some time, lying children, be admitted to schools. We come with them becomes a habit and a disease. from a nation that suffers a great ill health. They would lie without any reason, without The caste system is… it’s not just that it has any proper… prospect of bettering themselves oppressed Dalits or oppressed, the lower caste materially, indeed, without knowing what as they call them, the subordinated castes— they are doing. They reach a stage in life but it has made the dominant classes a sick when their moral faculties have completely people. So it’s not just an act of charity for collapsed owing to neglect.” (CWMG 1,200) people to think of the annihilation of caste… it is for everyone, for our society as a whole, Page | 54 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

Now this goes on, this same tone is used we need to name our universities after about black African people… when Gandhi someone like Ayyankali? was in jail he talks about Africans in the most horrible way. Here is a passage written by At some point we have to stop being Gandhi about [sharing] jails with Kaffirs, dishonest, at some point we have to face up to . centuries of lies we have been told and lies we have told ourselves. There is nothing I’m “We were all prepared for hardships, but not saying here that is not straight from the quite for this experience. We could horse’s mouth. Everything I’m saying is understand not being classed with the whites, quoted from the writings of Gandhi himself. but to be placed on the same level with the I’m not making any judgments. In 1936, natives seemed to be too much to put up with. when perhaps one of the most famous I then felt that Indians had not launched our revolutionary texts, Annihilation of passive resistance too soon. Here was further Caste, was written by Dr Ambedkar, one of proof that the obnoxious law was meant to the most brilliant intellectual, erudite, texts emasculate Indians… Apart from whether or full of rage against a system that still exists not this implies degradation, I must say it’s today… that same year, in 1936, Gandhi rather dangerous. Kaffirs as a rule are wrote an essay called The Ideal Bhangi… uncivilized, the convicts even more so. They bhangi, as you know in the North is a are troublesome, and dirty and live like scavenger… animals. Then he goes on to call them “He should know how a right kind of latrine savages… and I have resolved in my mind on is constructed and the correct way of cleaning an agitation to ensure that Indian prisoners it. He should know how to overcome and are not lodged with kaffirs or others. We destroy the odour of excreta and the various cannot ignore the fact that there is no disinfectants to render them innocuous. He common ground between them and us and should likewise know the process of whoever wants to sleep in the same room as converting urine and night soil into manure. them have ulterior motives for doing so.” But that is not all. My ideal Bhangi would (CWMG 9, 256-7) know the quality of night-soil and urine. He would keep a close watch on these and give a I have followed Gandhi’s writings in South timely warning to the individual Africa. I started out with looking at the concerned.” (Harijan, Nov 1936) debates between Gandhi and Ambedkar and went back looking at his attitudes on caste Many years later, today’s Prime Minister and further back at his attitude on race. His Modi wrote a text too, which was doctrine of nonviolence was based on an called Karmayogi,and here is what he says. acceptance of the most brutal social hierarchy He is also talking about bhangis, the Balmiki the world has ever known, the caste system… community… what does it mean? What does it say to us? A “I do not believe that they are doing this job person who believed that the hereditary to sustain their livelihood. Had this been so, occupation of people who belonged to they would not have continued with this type whichever caste they belonged to should be of job generation after generation. At some maintained. So I ask you … a person who point of time, somebody must have got the believed that a scavenger should remain a enlightenment that it is their (the Balmikis’) scavenger all their lives … I will read to you duty to work for the happiness of the entire an essay Mahatma Gandhi wrote called The society and the Gods and that they have to do Ideal Bhangi, the ideal scavenger. So, my this job bestowed upon them by Gods and that question is, do we need to name our this job of cleaning up should continue as an universities after a person like Gandhi or do Page | 55 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

internal spiritual activity for who said: “Yes, they broke the temples but centuries.” (Karmayogi, by Narendra Modi) thank God they broke the temples. They invited us into their dining rooms to inter- So this is what the powerful people in this dine and inter-marry.” There was that whole country believe and our… the question we breaking of the caste system which people have to ask ourselves is that is it all right to celebrated. So even our contemporary debates go on naming roads and universities and become so weak when you don’t put justice at bazaars and statues and programmes after the core of things. them or is it time for us to be a little more honest. When Dr Jnaneswaran introduced me, he said: “She has always stood with the I just want to end with a small assessment of marginalized.” I actually have a different caste today. Today we have a government view of myself. I think that it’s an awful thing that is proud to proclaim itself as a when people introduce me as a writer who is government of the Hindu Rashtra. It is proud the “voice of the voiceless”. I don’t believe to say that we are a Hindu nation. How did there is anything like the voiceless. There is this idea of Hindutava first begin? Early on in only the deliberately silenced. Nobody is the 17th century and earlier, the subordinated voiceless. I don’t claim to represent anybody castes, Dalits, were converting to Christianity but myself. I think what we need to ask and to Islam in the millions. There was no ourselves is: what kind of people are we? Are problem. Nobody minded that. But at the turn we the people who place justice at the center of the century when the idea of an empire of our society or are we a people who enjoy began to be replaced by the idea of a nation- the idea of institutionalizing injustice? Are we state, when it was not enough to ride a horse a people who are so sick that we actually into Delhi and say now I’m the emperor of believe that there are some people who are… India… the politics of representation began. who deserve more entitlement than others… There began a huge anxiety about numbers. because if we are that kind of people we are a You know at that point the “upper” caste very, very sick people. But once you put Hindus decided, the privileged caste let me justice at the core of how you think than the say, decided that it would be terrible if the 40 stories you tell are different. million Dalits continued to convert. That’s when the whole upper caste reformist Today people talk a lot about how this new movement started, of which Gandhi was a economy has broken the caste system and that legatee. Before that Hindus never referred to there are a new set of networks and so on. I themselves as Hindu; they used to refer want to end with a very brief description of themselves as only their caste names. But how caste and this new corporate capitalism then Hindu became not a religious but a are playing out. At the turn of the century, the political identity. They started to talk about debate on caste was actually what created the Hindu nation, the Hindu race and that’s Hindutva—the idea of trying to bring Dalits how Hindutava started. Today you have the into the Hindu fold. Today we have a secular liberals. The difference between them Hindutva government that has come to power and the Hindutva brigade is about how Islam and has proved that it doesn’t need the came to India. The seculars say, “You are Muslim vote, it doesn’t need the Dalit vote, exaggerating. The fact that there was no such because it has the whole section of what is vandalism.” And the Hindutava brigade says, rather known obscenely as OBC, Other “No, Islamists came and they broke all our Backward Castes, which has swung towards temples and they destroyed our culture.” But Hindutva. So what does all this mean to the you have someone like Jotiba Phule, one of marginalized? In this nation of a billion the earliest modern anticaste intellectuals, people, 800 millions live on less than 20 Page | 56 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

rupees a day. We celebrate the Dandi March the Mother of Capitalism. And in the mean where Gandhi mobilized millions of people— time, according to National Crime [Records] however much we criticize him, we cannot Bureau, a crime is committed against a Dalit deny that he was a great mobiliser. He by a non-Dalit every 16 minutes. Every day mobilized millions of people against the more than four Dalit women are raped by British salt tax. But we do not remember the upper caste. Every week 13 Dalits are Mahad satyagraha where our own people murdered and six are kidnapped. In 2012 prevented our own people from drinking alone, the year of the Delhi gangrape which water from public tank. That is the real was reported all over the world, 1,574 Dalit satyagraha. But that was referred to as women were raped and only 10 percent of duragraha. In the Mahad satyagraha rapes are reported … so you can look at the Ambedkar fought for water, for the access to figures. In 1919, in what came to be known as public water. In the salt satyagraha people the Red Summer in the US, 76 black fought against the salt tax. Today we have a American men and women were lynched. In corporation, the Tatas, who control the trade India in 2012, 651 Dalits were murdered and of salt. We have the Gujarat model put before that’s just the rape and butchering, not the us. In Gujarat studies show that 98 percent of stripping and parading naked, the forced shit- its villages practice caste in egregious ways. eating, the seizing of land and the social Dalits are not allowed near common water. boycotts… As Ambedkar said, “To They are given different glasses, they are untouchables Hindusim is a veritable chamber murdered, you know, caste is practiced and of horrors”, and today we live in a country this, our media says, is the great model for where since 1947, when we supposedly development. became independent, there has not been a single day when the Indian army has not been If you look at fact that a hundred Indians own deployed against quote and unquote “our own more wealth than 25 percent of the GDP, now people.” So from 1947 whether it’s Kashmir, you look at these big corporations… Mizoram, Manipur, Nagaland, Telengana, Reliance, Adani, Mittal… the major Punjab, Goa… every day of the year the corporations, all of them are owned and run Indian army is fighting its own people. And by Baniyas. Ambani, Mittal, Birla, Adani, who are these people? Think about it. Shangvi, Jindal, Mittal again… all the top Muslims, Christians, Sikhs, Adivasis, Dalits. corporations… all the wealth on the top is So its an upper caste in its DNA… an upper controlled by Baniyas who own the caste Hindu state always at war with the corporations. At the bottom of the social subordinated, with the religious minorities… ladder, whether it is the Maoists, the adivasis, so how are we going to change this? It has to in the Dandakarnya forest who are be done in a hundred different ways. But it surrounded by the Baniya traders… or the has to be done with a change of who we think people in the North East… Baniyas, who our heroes are and our heroines are. make up 2.7 percent of the population, Ayyankali, , Savitribai virtually controls the economy. Who owns the Phule, Jotirao Phule, these are the people our newspapers? Times of India, Indian Express, people need to hear about. Enough of the old Zee TV… now Reliance owns 27 news bigoted people who have been sold to us on a channels… even the media is owned by sea of lies. I think we need to change the Baniyas and controlled by Brahmins. The names of our universities to begin with. corporations are owned by Baniyas so Thank you. Capitalism and Caste have merged to become ***

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15. Comments by Niloufer Bhagwat

Niloufer bhagwat

Jul 19 02:23PM +0530

This is because of continuous and Mahatma Gandhi it must never be baseless propaganda among Dalits forgotten led one of the most and their lack of knowledge of important National Liberation important facts one of them being Movements against colonialism and that Dr.Ambedkar's election to the imperialism in world history .It is in Constituent Assembly (elections were that vital area that his contribution indirect) was entirely due to Mahatma lies, though from the outset and as Gandhi having requested the he evolved politically and traveled the Congress Party to elect him as length and breadth of the country the Gandhiji desired that he should have social and economic issues of which a voice in the framing of India's he had developed an understanding in Constitution. Dr. Ambedkar was not South Africa equally claimed his in a position to be elected as he did attention. not have the necessary support in any of the regional legislatures. No individual who was cleaning latrines at the ashram in South Africa In their desire to venerate Dr. and threatened to leave his wife if she Ambedkar many have overlooked that was not willing to do so as it was a in fact on the issue of the eradication path to understanding the dignity of of untouchability and emancipation of labour and the harsh lot of those Dalits they were socially and castes/classes condemned to this kind politically complementary, though of labour , can ever be called a there is absolutely no doubt on that casteist. score that Dr. Ambedkar's contribution to the emancipation In the course of my professional legal project was revolutionary and his work I came across many who contribution to the Constitution of belonged to the RPI or were India outstanding . In understanding themselves SC who were referring to the social and economic realities of the Valmiki community some of India he was ahead of the then whom were sweepers by caste as " Communist party, though there Bhangis", when I stopped them from political and mass struggles had a doing so aggrieved by the use of the much wider base at that time across word, they said we are not using the the country than Dr.Ambedkar word as a form of abuse, it is just commanded that is why the left was that some communities of sweepers the have been referred to by this term. leading opposition in Parliament. We have come a long way and there is still a long way to go ...... let us not Page | 58 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

deliberately slander and distort a man earlier relationship between them had who first brought to the notice of not been politically cordial and full of Indian society along with a valiant turbulence as Mahatma Gandhi 's few who had a social and political paramount concern was conscience of what Indian society had independence from colonial rule , till done to a almost a quarter of its then he desired unity , whereas Dr. population .You have to look at Ambedkar 's paramount concern was Gujarat to see what is still happening emancipation as swiftly as possible. and to other states and regions and to Tamil Nadu, Maharashtra, , India in the last two decades has UP and others as to what is seen a counter revolution politically, happening. economically and socially under successive governments of different Politically we can criticize Mahatma political complexion as policies have Gandhi for not going far enough and strengthened the feudal and upper there was a reason, he did not desire caste/class and we are seeing the to break the unity of the Freedom backlash. Struggle as he considered Indian Independence to be vital for India's Unfortunately those who have not emancipation. In his act of securing made an in depth study of political the presence of Dr.Ambedkar in the forces are getting away with half Constituent Assembly he tried to baked statements on earlier ensure that the emancipation project leadership. would be furthered. Caste has yet to be abolished in On Mahatma Gandhi 's assassination India, that political, economic and Dr. Ambedkar grieving said : " He social revolution has yet to be was the closest to us ." There could accomplished. not be a bigger tribute though the

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Section D Interviews 16. Time to reinterpret his contribution

Interview with Professor Bhalchandra Munkegar, member.

By T.K. RAJALAKSHMI

Professor Bhalchandra Mungekar.

AS various political parties and forums overt and loud celebrations for Ambedkar. As compete to celebrate B.R. Ambedkar’s 125th the founder president of the Dr Ambedkar birth anniversary, Bhalchandra Mungekar, a Institute of Social and Economic Change, development economist and Rajya Sabha Mungekar is among the leading member, feels that all this does not do credit commentators on Ambedkar’s social and to the great man’s legacy. A former member political philosophy. Excerpts from an of the Planning Commission and a former interview he gave Frontline: Vice-Chancellor of Mumbai University, Mungekar feels that there are contradictions Of late, there has been a lot of in the ideological ethos of the present rediscovering and reinterpreting of National Democratic Alliance government’s Ambedkar, with several political parties

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vying with one another to celebrate his He was not interested in worshipping at the 125th birth anniversary. What do you temple nor was he eager to drink the water of make of all this in terms of Ambedkar’s the tank; he said that he was struggling to legacy? establish basic human rights for every citizen of his country. After 1932, when the famous This country will have to rediscover and Poona Pact was signed between him and reinterpret Babasaheb Ambedkar’s whole Gandhiji and when Dr Ambedkar was forced mission of life. Unfortunately, Indian society to accept the joint electorate and reserved has not understood Dr Ambedkar’s immense seats for untouchables in the Central and the contribution to the making of the modern provincial legislatures, he took recourse to the Indian nation. Until it understands or tries to movement and political strategy to secure the interpret his mission in the context of political and economic rights of untouchables. contemporary India’s various problems— In 1935, when the Act economic, social, political cultural, and so was passed and the first provincial elections on—it will be difficult to solve any basic were to be held in 1937, Dr Ambedkar problem. Dr Ambedkar’s approach to the established the Independent Labour Party making of the Indian nation has to be [ILP]. While keeping the mission same, he discussed and deliberated on three levels. changed the means and methods of securing First, the mission of his life which remained his objectives from time to time depending on throughout his intellectual and political life; the political situation in the country. His second, the strategies and the various strategy was consistent with the demands of programmes and projects that he adopted and the time. tried to put into practice from time to time; and third, the relevance of his philosophy in The situation of Dalits remains far from the context and problems of contemporary satisfactory. Does this mean that his legacy India. has not been taken forward in the way it should have been? As far as his mission is concerned, it is recognised that abolition of the caste system He recognised that the problems of and untouchability was the historical mission untouchables were political problems and that of his life. Time and again, he tried to unless they, in contemporary terms called convince Indian society that until caste is Dalits, were able to share political power it annihilated and untouchability is abolished in wouldn’t be possible for them to get justice. every form, this country will never be That is why he formed the ILP [and took part founded on the three principles of his life, that in] the elections in Maharashtra, Bombay is, liberty, equality and fraternity. He said that State, where he contested seats on behalf of he borrowed these principles not from the the ILP and it won 13 of the 15 seats reserved French Revolution but from his Master, the for the Scheduled Castes, six of which were Buddha. From 1920 until 1956, he tried in the non-S.Cs. Dr Ambedkar’s politics was not every possible way and at every level to restricted to the castes but he was trying to establish an egalitarian Indian social order build a party of all the labouring classes, of free from caste-based inequalities, all oppressed and exploited sections of Indian discrimination, destitution, deprivation and society. The freedom movement was in exploitation. Between 1920 and 1932, he took progress and transfer of power was imminent. recourse to Satyagraha—the Chaudar tank In view of this, in 1946 Dr Ambedkar formed satyagraha of Mahad in 1927 and the temple the All India Scheduled Caste Federation. He entry movement in 1931-32, which were could not repeat the success of the 1937 basically directed towards the basic human election in the 1952 elections. rights of the untouchables. Page | 61 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

When the Constitution was being prepared, he one of the main instruments of identity gladly accepted the responsibility of joining politics and of mobilising people for the Constituent Assembly. When he lost his acquiring political power by various political membership owing to the Partition in 1947, it parties. Regretfully, not a single political was the Congress party that got him party in this country can be exempted from nominated to the Constituent Assembly. He this claim. was assigned the task of Chairman of the Drafting Committee of the Constitution. The What do you make of the debate Constituent Assembly was dominated by the surrounding the words secular and Congress party. Dr Ambedkar struggled hard socialist in the Constitution? to make provisions in the Constitution to secure economic, political and social justice Dr Ambedkar wanted a genuine secular for the deprived sections of societ, and in this society. In 1976, the 42nd Amendment to the task Pandit Jawaharlal Nehru greatly helped Constitution was enacted and it introduced him. His efforts in drafting the Constitution two concepts into the Preamble, namely, were so fundamental that respectfully and socialist and secular. The Indian state always legitimately he came to be recognised as the stood committed to the principle of architect of the Indian Constitution. secularism. Today, I think there is a threat to the very secular foundation of the Sixty-five years have passed since then; it Constitution. Indian society is inherently would be absolutely cynical to say that the religious. The choice of an individual to conditions of the ex-untouchables have not practise and propagate a religious faith of his improved. Taking into account the centuries- or her choice is under threat; in the last few old caste-based exploitation and months, particularly after the BJP [Bharatiya humiliation—the result of the pervasive caste Janata Party] came to power, the entire Sangh system—the progress made by Dalits against Parivar considers the mandate the BJP all odds must be appreciated. However, we government received in the May 2014 cannot lose sight of the fact that in several election as a mandate to establish a Hindu parts of the country, the practice of Rashtra. This is a travesty of truth. I must untouchability in one form or the other is mention here that it would be absolutely rampant. Though the caste system is losing its erroneous, a blunder, to consider all Hindus hangover in the Indian social mind, it is far communal. They are not. Even the 29 per cent from being destroyed. Caste-based of voters of the BJP should not be considered discrimination practically in all spheres communal. This is for the simple reason that continues unabated. The Scheduled Castes the BJP could not have come to power only and Scheduled Tribes (Prevention of with Hindu votes. Atrocities) Act, 1989, is not implemented by various State governments in letter and spirit. The peculiar phenomenon is that until now, As a result of this, Dalits in rural areas are because of Partition and its disastrous still becoming victims. The most infamous consequences, some sections have held recent phenomena are the so-called honour Muslims alone responsible for all these. killings. When Dr Ambedkar prepared his Communalists in both communities held their lecture “The Annihilation of Caste” in 1936, respective societies to ransom; now for the he said that inter-caste marriage was the only first time, Christians and their churches have lasting solution to the abolition of the caste come under attack. What is further agonising system. It is strange that instead of making is that the communalists among Hindus are efforts for annihilation of caste, we have misusing Dr Ambedkar for their political shameful instances of honour killing. This ends. This is an injustice to his legacy. No situation is dangerous as caste has become social reformer, intellectual or political leader Page | 62 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

in the last hundred years so vehemently inferior. He distinguished between Hinduism attacked the iniquitous caste-based Hindu and Brahmanism, attacking the latter. social structure as he did. As far as his economic philosophy is In several places, he used the term “Hindu concerned, that too is under threat. He imperialism” and the best example of this is believed in economic planning and found in his polemical works such as nationalisation of land. The present Buddhist Revolution and Counter-Revolution government has abolished the Planning in Ancient India; Untouchables: Who were Commission, and land, the main source of they and how they became the Fourth Varna livelihood in rural areas, is unequally in Indo- society; Riddles in Hinduism, distributed, causing an overwhelmingly large [which has as an appendix] “Riddles of Rama section of Dalits to become landless and Krishna”; and his magnum opus labourers. He believed in constitutional Annihilation of Caste. Ambedkar demanded socialism. This could not materialise because that before leaving India the British should of the dominant conservative sections in the provide measures to safeguard not only the Indian National Congress. rights of untouchables but also the rights of all minorities. In view of this, misusing The more worrisome problem today facing Ambedkar to create animosity against the majority of Indians irrespective of caste, Muslims and Christians, or any community religion and region is the fact that health, for that matter, is doing him an injustice and, education, sanitation, etc. are increasingly hence, unacceptable. Ambedkar embraced being privatised. If the present trend Buddhism precisely because it is a secular continues, all poor sections in the future will doctrine where there is no place whatsoever be deprived of access to health facilities and for caste-, religion- or gender-based higher technical and professional education. I discrimination. I also must mention the futile would say that his vision of a democratic, and unproductive efforts of the so-called liberal, socialist and secular India is under Ambedkarites who claim to be taking his threat. It is therefore imperative for all those social and political legacy further. The who subscribe to his vision to join together Republican Party of India is so faction-ridden and make the strongest possible efforts so that and disoriented that it does not hesitate to the Indian state becomes an instrument of compromise Ambedkar’s political legacy for establishing an egalitarian Indian social order. paltry and personal political gains. One cannot prevent anybody from celebrating Do you think Ambedkar’s economic, social a great person’s birth anniversary. The and political philosophy is being question is, do those who celebrate accept the undermined precisely by those who are social, economic and political philosophy of celebrating his 125th anniversary? that great man? The BJP is celebrating his birth anniversary. But does it really subscribe In 1932, in his historic speech to the GIP to the basic reforms in the Indian, particularly [Great Indian Peninsula] Railway Workers at Hindu, social system? Will it carry on the Manmad [Nashik district], he said that mission for elimination of untouchability? “capitalism and Brahmanism are the twin Will it [conduct] a mass awareness enemies of the labouring class”. He further [campaign] for abolition of the caste system, added that he was opposed not to Brahmins as or will it accept the basic postulates of a caste but to their attitude of monopolising Buddhism, which Ambedkar embraced and all sorts of power and considering all others which was dear to his mind and heart? If it does, that is welcome.

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17.“Dalits are not definitely a block, and there is an intellectual blossom,”

Interview with Kancha Ilaiah

By Ajmal Khan and Anish for TwoCircles.net,

Kancha Ilaiah (TCN file photo) Submitted by TwoCircles.net on 26 April 2015 - 10:36am

Professor Kancha Ilaiah had well predicted University, , on contemporary that Narendra Modi would become the next politics in India, particularly on Muslim, Dalit Prime Minister under BJP, and he has also and Bahujan politics. He argues, that Muslims been instrumental in raising criticism on how will have to form their own national party or a Indian Left failed to understand the caste national coalition of all the Muslim parties by question. After the parliament elections, he retaining their political and social identity. described how the caste equations has been used in the country by the BJP. As soon as We have been talking about Beef and Beef the BJP came into power, many decisions ban, especially after Maharashtra have already been taken by the ruling government’s decision to ban beef government, which will have far reaching completely. However, one important consequences on the lives of dalits, adivasis, decision that didn't get much public Muslims and Bahujans. In this context, Ajmal attention was the Maharashtra Khan and Anish engaged in conversation with government's decision to scrap the five % Kancha Ilaiah, writer, a dalit rights activist reservation for Muslims in education and and former Professor and head of the Political employment. What are your thoughts on Science department at the Osmania this? Page | 64 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

Yes, The Mumbai High Court had stayed the BJP recently seems to have argued in the proposal for 5% reservation for Muslims and court that, Muslims and Christians should not 15 % Marathas’. But the court had allowed be given reservation and reservation is Hindu quota for Muslims in state-owned or aided specific. If that is the case already, Buddhists educational institutions, saying that, the and Sikhs are getting eservation and community suffers from high dropout rate Buddhists and Sikhs say that they have and the youth in the community need to be nothing to do with Hinduism and they are not brought under mainstream education. On Hindus. Then how does BJP explain this? reservation, the court had observed that the community was a socially advanced Some of the Hindu nationalists argue that and prestigious community. They (BJP) seem Buddhism and Sikhism are also part of to think that they will go to the Supreme Hinduism? Court for Marathas but not for Muslims. The argument of BJP is that the caste will Yes, even Narendra Modi says that. They disappear once people convert into other (Hindus) respect Buddha, Buddha is their religions. ancient god etc.but Buddhist are saying, we are not Hindus and we have nothing do with According to BJP and RSS, there is no caste Hinduism. If Buddhism is like Hinduism, among the non-Hindus like Muslims and then Buddhism abolishes caste within itself, Christians. The argument for Muslims is that, untouchable can become monks and even whether Sachar Committee, Dr Mehmoodur Vihara heads. In Hinduism, it is not possible, Rehman Committee in Maharashtra or people we all know. So how can they say that like me who always speak for the need of are one and the reservation for Muslims – casteis a very same? historical thing, generationally people carry caste. If somebody converts to Islam,his or Sikhismalso, yes some streams of Hinduism her occupational status does not immediately are there, but it is not the same, they have a change. Of course, their name changes, their Guru Granth, everybody can read it, all of access to God changes, they get to read Quran them have one food cultural practice. If that is etc. When a Hindu barber converts to Islam, the case, why are RSS, VHP and other his occupational status does not change organizations talking about vegetarianism, immediately, everything else changes,the which is only a Brahmin-Baniya food occupational status doesn't change easily. practice? It has never been all caste practice, Therefore, I argue that Muslims should be so they seem to actually be practicing given reservation on the basis of their caste Brahmanism and projecting as Hinduism as and occupational identity considering the monolithic religion, which is not true. backwardness. Reservation in education is We have seen the trend of Hindu right also important, here Muslims are a wing forces co-opting of everything and community that is historically now being everyone after the new government came treated after the partition as second-class to the power. Will they be able to co-opt citizens, and there is double oppression. everyone? Muslims first, as the second-class Indian citizens, and then, the oppression according to Yes, BJP and Hindu Right require to co-opt their caste status. certain things. Once they have come to power, if they behave as they behaved earlier, than their legitimacy to rule the country will Page | 65 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

go. Muslims are not a small community, they happens, it’s not like Vajpayee’s times. need somebody to negotiate with Muslims. During his time, it was a coalition They need negotiation without giving government. Some unpleasant things had Muslims the substantial share, ok! If they happened then also, but now they are in full want to give equal share to Muslims in all power and they are straight away coming on respects than that would have been a different minorities. thing. How do you see the Muslim politics in this Here, BJP wants Muslims to be with them context? without giving substantial share from state and society; they are using different tactics See, the Muslim political leadership is really (for it). Of course, in appointments of weak, those who existed as Muslim leaders in University heads and other strategic positions, the Congress were not connected to the poor they have to find someone who is palatable to and marginalized Muslim masses. The mass them, who works for them. There are Muslim leadership did not get politicized. positions in Universities and other places Recently MIM is a party which is trying to where persons from only the Muslim spread across the country. Asaduddin Owaisi community has to be appointed. So, for that is definitely a modern Muslim leader in India. they will try to co-opt several sections. They Neither Congress nor BJP want a leader like have already co-opted many sections of him, who organizes his own people. So, in Muslims and admitting a lot of Muslims into my view, a time will come when Muslims the BJP. will have to form their own national party or a national coalition of all the Muslim parties by There is also a section of Muslims who think retaining their political and social identity. that, ok, if they go there and live a normal That will give them much more strength than life, if they get some political benefit, or at working from within the other parties. They least, if there is no communal riots. But, we tried that in Congress, and except Abul will have to see what implications this will Kalam Azad, I don't think anybody else got have for the larger community’s life. Right significant space in the Congress system. now, Muslim share in power has come down, There may be ministers but they were not Muslim parliamentary share has come down. having significant powers. How much Muslim share is there in business and other sectors is an issue, because In one of your interviews, you said Nehru Muslims do not have much share in had used Ambedkar at the same time and agriculture. They survive largely on urban thrown out when his role was over. informal economy. But they (BJP) will attempt to co-opt even Muslims. My re-reading of early independent days is that, Jawaharlal Nehru had global vision and Now, the Maharashtra government is saying western education, who was also a model that they will send Christians for pilgrimage, leader in many ways. If Dr Ambedkar would government will finance them. But Christians not have been allowed to become the are saying they don't want anyone to send chairman of Constitution Drafting them for pilgrimage, they say, instead they Committee, the Constitution might have had want right to propagate their religion, they are many loopholes. Only Ambedkar could work asking for security and protection. BJP is in a out that kind of a Constitution. real contradiction now. Let’s see what

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If Nehru was not allowed to be first Prime will someone expect to work out one’s own Minister, then who would have been the real theory when the theory building process ruling person at that time? Gandhi's role in itself is fully controlled by the Brahmins administrationwas minimal, Gandhi agreed and the upper castes? upon Ambedkar's name to be the chairman of drafting committee, Gandhi said he should Yes, my strong belief is that, if all Indian play a key role and Nehru supported and he children are given same quality education, became chairman of the drafting committee. preferably in English language, given the vast That has really helped the nation. The expansive space that we have, the kind of combination of Nehru being the first Prime experience that rural children gain, the kind Minister and Ambedkar heading the drafting of exposure that they have with nature, committee of the Constitution created a production and so on, we would produce positive situation to experiment the adult better intellectuals. India is capable of franchise, it is not that easy to experiment producing indigenous theory, which can be adult franchise in an illiterate country like used by the rest of the world. India. If Shyamaprasad Mukherjee or Sardar Vallabhai Patel or someone else from right I don't mean any indigenous theory only we wing would have been allowed to become the can use, but theories that emerge out of social first Prime Minister, India would have ended practices, social convergences, social up in dictatorship. So the so called Patel's changes. Indians are capable of producing legacy should not be taken seriously by new books and theories which even other people like us. countries are not able to. Buddha is an example, he constructed a religion, he formed Is that the reason why Patel is getting Sanghas; there is so much literature around it. much more importance now a days? The world is now using it. China, Japan Korea, all are using it. For example, two Yes, they will give lot of prominence to Patel. prophets came from Asia – Jesuscame from Firstly he is a Gujarati and Modi might also Israel and Muhammad came from Arabia. It’s be considering him as a Shudra and he has not that, the world is against Asian thinkers also used the military force. So, there are but Brahmanical forces didn't produce such certain combinations in him which are liked talent and a God who could be worshiped by by RSS and VHP. But what would have been the whole world. The only god India the situation of the country if Sardar produced is Buddha, the world is willing to Vallabhai Patel would have been the first engage with him. So my feeling is that, Indian Prime Minister? If he were to be the first social sciences should examine the strength of Prime Minister perhaps KM Munshi, during the native social thinking. After all, we are a that time, would have been appointed the big society when compared with Europe. We chairman of the drafting committee of the have lot of new ideas, the only thing is that Constitution, then we need not say what we should read, write and ask questions. In all would have been the situation. India would my writings I make an attempt not to imitate have been Hindustan in the likeness of anyone but to produce original thoughts from present day Pakistan. our own lives.

You have been arguing that the Western People like Amdekar become central even theories will not fit for our realities and we within the right wing discourses. So how have to work out our own theories. How difficult it is for the people like you to

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defend yourself?Because, you all created otherwise there would have been more and another kind of knowledge which more violence. They are basically the challenged the dominance of upper castes worshippers of violence, but when it comes to and the nature of Hindu religion. moral and ethical issues, the Buddhist morality has a very strong base. Yes, it is a difficult struggle. When I wrote ‘Why I Am Not a Hindu’ there was a lot of Does the electoral politics played by BJP opposition, backlash, criticism and even possess a direct threat to small/regional threats. But luckily the Dalit movements parties, how do you see this whole extended their support to me and the Bahujan dynamics of state making? Samaj Party was almost in power in Uttar Pradesh. I managed to get the support from Yes, there is, you are right. One is that the within the civil society also in this regard. BJP putting Narendra Modi with a specific Also, either for Mahatma Phule or Ambedkar OBC identity in our national politics as a and people like me, we all took to very non- Prime Ministerial candidate. Congress never violent form of dissent, we took up that line. fielded either an OBC or a Dalit candidate After all, historically India has the tradition of forthe post of the PM. BJP put up such a non-violence. The dalits/backward castes candidate with his own ambitions and never fought with upper castes with violence. organizational base. So, they came to power And Buddhism, which emerged here, also in the Center. Now they are gradually coming created a space with a theory of ‘Middle Path’ into power in different states, but there, they (Madhya Marga). Hence Buddhism became a are also compromising and they are also big cushion for people like Phule, Ambedkar going for manipulative methods. and even for me, because when I wrote my book ‘God as a Political Philosopher’ I had to In Maharashtra’s case, they were thinking that struggle a lot, going back to the ancient texts they would not come to power (as) Shiv Sena and comparing them withWestern thinkers, was weakened after the Lok Sabha elections. Indian Brahminic thinkers like Kautilya and Though BJP could not come into power on its Manu. own but now they are the ruling party. In Jammu and Kashmir, PDP aligned with BJP, So we all are positioned in terms of reform, and the PDP seems to think that Modi’s but even that was not acceptable to the approach is different from RSS. Modi wants Brahminical forces. There were many to carry some history with him, that Kashmir attempts to suppress my voice in the Osmania he cannot leave behind, so let it be and PDP University. Even now some sections of should go for a compromise. They will try people want my writings and speeches to be with this model, if the PDP model works. banned. Well, they will say that we solved the problem. I think, we should create new knowledge, sometimes you may risk. (But) this risk factor In any case, they are trying to expand, but cannot completely be ruled out. I think it is a where they are failing is on the front of talks social reform struggle. Luckily, first Buddha with Christianity. Their attacks on churches is carried out, then came Jyotibha Phule, then giving a badimpression of BJP across the Ambedkar, Periyar, Kanshiram have also globe. If investment does not come, then done some kind of serious work. So now the Modi’s development agenda itself will be in a Brahminical forces are on defensive mode crisis.

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So they have not calculated the implications regional parties are family-oriented parties of attacking Christians or forcing them to except BSP. But BSP, its leader Mayawati, reconvert. That is where the President of did not show the required courage and America had to say that religious freedom is confidence in handling the post-election universal in nature, it cannot be violated. crisis. She is not building up SC-OBC unity; During the BJP’s rule,it will globalise the she is also not building up the leadership in caste and untouchability issue much more. If all stages. they want to address it, reconcile and tell the Brahmins and other priestly communities that I think the parties like APP will remain as a you have to give equality to all people whom regional party, I don’t think that they can you define as ‘Hindu’, then may be Hinduism really challenge the BJP. The real challenge may reform. should be from the Congress and other political forces united, particularly the I find problem with their books in this regard, Leftists. The Leftists are in terms of caste, are things like God created human beings with the upper caste and in terms of class they hierarchically. I think these kinds of writings say that they are with working class. So the in the texts itself pose challenges, for this, Left has absolutely failed in understanding either they have to delete it or reject it. In any the caste structure/religion in this country. case, these five years will be a testing period.Because, this is the first time they got In this context how do you see the caste power on their own. If they create social annihilation programmes proposed by tensions, if they go after people, the beef ban Leftist organizations such as Communist has created a strong negative feeling among Party of India (Maoist)? the people, that signal is not going to keep quite.If they don’t allow the power to slip out No, they would not have a major role in of their hands, they will go for some time like annihilation of caste. Annihilation of caste this and then, they may try to transform and was the agenda of Ambedkar but in those change themselves. Or, if they use this status days dalits were not very well educated. Now for establishing Hindu Rashtra, then there will dalits want to survive, they need identity and be a huge ‘civil war’ that I have been talking power. Among dalit leaders there is hunger about for some time now. It all depends on for power. They are making alliances with their approach in the next four years. At this parties such as BJP and Shiv Sena, leaders stage, it is very difficult to predict. like Ramvilas Paswan and Athawale are best examples.So, the power without thinking Simplenumbers in Parliament does not make about social reforms, ideological struggles any sense. had much more and concrete writing of new theoretical numbers but he could not sustain. formulations is not useful. I think BJP can finish them off but if they take them in, they If this is the case, how do you look at don't get any prominence. I have not seen any parties such as AAP and other regional role for Ramvilas Paswan and Athawale after parties? forming of the new government. Paswan has just become as an insignificant minister. You If small regional parties don’t use powerful see only a few ministers nationally visible tools such as English education and integrate like Arun Jaitly, NirmalaSeetharaman, Smriti their thinking with national level and give up Irani, Prasad, Peeyush Goyal. their family control on parties, BJP will Where is who played such swallow them. That is possible. Most of these Page | 69 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

a role? So, the dalit leaders are working with the PM of India. From here, where does it go? them only for power. I think it is self- Already the negative results are coming out. degradation. I don’t want to see dalit leaders Maharashtra banning beef and Haryana suffer that kind of self-degradation. banning beef, it will definitely create crisis in agriculture. Recently,dalit leader Jitan Ram Mahji has been sacked from the post of CM paving Now, Democratic Youth Federation of the way for Nitish Kumar to take up the India (DYFI) is also trying to organize beef same post. In Telengana, the ruling party festivals across the country to challenge the TRS leadership was criticized for ban. But the discourse on food culture betraying dalits. So how do you see these initiated by dalits/ OBCs especially political upheavals? students in academic institutions was ideological in nature. They articulated it in This dialogue will go on. Dalits are not a distinct way and it was not just about the definitely a block, and there is an intellectual intervention of state on the food choice of blossom. All of us came together and made citizens. So what do you think about these these issues international; it went to the US Leftist interventions? Congress, British Parliament, European Union etc. So through internationalization of The Left has committed a blunder earlier by caste, untouchability and women trafficking not giving the power positions to dalits and and so on, we will have to have impact on this OBCs. The upper caste hang on to the power new style. But OBCs do not have that visible in the party. But now, after communal party space, whereas OBCs have state power. like BJP,there is re-working on the issue of Dalits do not have state power, except caste, and then there is lots of debates and Mayawati, there is no other dalit leader, who writings coming from the new intellectuals could become Chief Minister on her own. from dalit/OBC background. So, the Left leadership is now rethinking its position. So this is a phase where all new experiments are taking place and BJP has given up the On food culture, it is totally different. After classical demand that Hindu-Brahmin- Osmania beef issue came up, they also fed Kshatriya should rule. They have tried it with participants with beef during the party Vajpayee, but they seem to have shifted from Congress recently in Telengana. I think, some that stand and brought a so called lower caste positive steps have been taken by them, but person as the prime ministerial candidate and yet, the leadership remains the same. My now he is the Prime Minister. Within the next feeling is that we should really take the four to five years there will be a new Leftist along with us, though they are castiest, combination of political forces; alliances and despite their limitations, it is better to take re-alliances will takes place, so we could see them along because they have at least a some kind of new unfolding is likely to theoretical position. happen. In terms of financial corruption, they are not Mulayam Singh is saying that he doesn't mind very corrupt. Let us negotiate with them, let joining Congress, we haveto fight it. In 2002, us have a healthy relationship with them. when I predicted that Narendra Modi would Dalits, OBC’s and the women intellectuals become the Prime Minister if the Congress should come together. Even for the feminist and Left behave in the same way, theydidn't discourse, the Leftists opposed it initially. take it seriously, and in reality, Modi became (But) later they accommodated it.Now they Page | 70 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

are ready to debate cultural rights, food themselves. Today dalits are not competing culture and so on. So, we need to educate the with Brahmins, Baniyas and other traditional Leftists more and more and communist can capitalist. If Mahars are growing, the Matangs re-educate us more through Marxism, get angry, this is a transitory phase. Leninism, etc. They are re-thinking now. In CPIM when the road blocks like Prakash See, during British period, the Brahmins Karat and Sitaram Yechuri go, if they do fought more severely among themselves than away, may be some changes will come. I feel, they fought others, even than with British. we should work in friendly relations with the They gotempowered by that. So, my point is Communists. I think it’s inevitable and lets us that, let each dalits, Bahujan groups compete hope something better will emerge. with each other among themselves and to others.Identities do not change easily and Despite the strong dalit movement in now-a-days dalit issues are being found in Maharashtra atrocities against Dalits most of the political parties’ discussions and continues? documents. This is a positive change.

Atrocities also take place when oppressed The writings and creative interventions of fight for equality and equal rights, the upper Dalit-Bahujan intellectuals have contributed caste get enraged with this. Secondly, atrocity to this. It’s important that we need to engage happens because upper caste can commit in the thought process and creating more atrocity and get away. It is like, there is books of our own. It’s not that dalits, adivasis resistance to rape. There are state battles but and backwards too could not fight with upper there is also response to this resistance. So it’s castes and Brahmanism, but they could not a transitory situation in a culture of rape and fight with their brains. They could not fight religious relationships which are projected with their writings and books. Tukaram was into sexual relations and so on. told to burn his books in those days, who can remove my books “Why I am not a Hindu" Caste group and cultural relationships are also from Internet today? More critical writings changing. There are castes that get mobility and thinking should be produced by the youth through education and employment. There are and students and I am hopeful about these also castes, their status remains constant or new generations. goes down. When one caste’s status increases due to education and employment, the other ----- gets angry with them and fights emerges (Ajmal Khan and Anish are doctoral students at between them. They are competing within Tata Institute of Social Science, Mumbai.)

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18. The RSS won’t be able to internalize Ambedkar Interview with Raosaheb Kasbe

By Makrand Gadgil

The Ambedkar and Dalit movements expert on ongoing fight to appropriate Ambedkar’s legacy and how young India can embrace his modernist views

Raosaheb Kasbe, maharashtrian dalit intellectual photographed in Nashik, Maharashtra, on April 15, 2015. Photograph: Abhijit Bhatlekar/Mint

Raosaheb Kasbe, a former professor of Both the Congress and the RSS, with political science at the Pune which Ambedkar had political as well as University, is a leading scholar on Bhimrao ideological differences, are trying to Ramji Ambedkar and the Dalit movements appropriate his legacy in the year of his in India, and is best known for his seminal 125th birth anniversary. How do you work,Ambedkar ani Marx (Ambedkar and explain this? Marx), in which he tried to correlate the Let me explain this with an anecdote. When works of Ambedkar and Karl Marx. In an (Maharashtra) chief minister Devendra interview in Nashik, where he now lives, Fadnavis was expanding his government for Kasbe spoke about the ongoing fight for the first time, a Dalit legislator, Ambedkar’s legacy between various groups, Badole, was sworn in the cabinet. After including the Rashtriya Swayamsevak Sangh taking the oath, a tradition in Maharashtra (RSS), the ideological parent of the ruling requires the oath-taker to recite salutations (BJP), and the like Jai Hind and Jai Maharashtra. Badole Congress. Edited excerpts: also added Jai Bheem to it. This is a Page | 72 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

salutation normally associated with the and so on. But the RSS is a clever Republican Party of India—the party that organization; it does not hesitate in Ambedkar wanted to form, but died before denouncing VHP’s statements if the need its formal announcement—or those who are arises and trying to project itself as different active in the Dalit movement, and not from it. someone who is shaped by RSS traditions. The RSS won’t be able to internalize This clearly shows Ambedkar is revered not Ambedkar till they give up their core belief only by Dalits, but across ideologies, that there is a need to rewrite the Indian including the RSS, Congress and even Constitution. They believe there is hardly Naxalites. In the recent past, many young anything Indian in the Constitution and it is people arrested by police in urban areas nothing more than an attempt to cover because they were suspected to be active constitutions of various Western countries sympathizers or part of sleeper cells of the with an Indian garb. Naxal movement are from the Dalit community. Why then are the RSS and the BJP able to attract so many other backward classes But the RSS is going beyond this. They (OBC) and Dalits to their fold? are trying to project Ambedkar as a Sooner or later this dichotomy is going to messiah of Hindus, who saved Hinduism explode in the RSS’s and the BJP’s face. by converting to an Indic religion like Last year, during his campaign rally in Buddhism and not Semitic religions like Kochi, Narendra Modi, who is the OBC face Islam or Christianity. of RSS, said a very interesting thing. He said There is nothing new in these attempts of the the 21st century belongs to OBCs and BCs RSS. The attempt to project Ambedkar as (backward classes or Dalits), but I wonder anti-Muslim or anti-Christian missionaries how well his statement was received by the by quoting some of his writing out of context Brahminical leadership of RSS. At present, and then falsely propagating that he one can only say it is trying to use OBCs to sympathized with the RSS and its world gain control over political power. view have been going on for very long. One can find these attempts even in the writings Some radical Dalit activists try to point out of late Dattopant Thengdi, who was various instances of disagreement between associated with the RSS since the Ambedkar and Mahatma Gandhi, and try to organization’s early years. portray Gandhi as the prime enemy of Ambedkar and Dalits. In support of their But there is a problem for the RSS, too, argument they point to the Poona Pact when it tries to appropriate Ambedkar. It because of which Ambedkar had to give up doesn’t know how to deal with Ambedkar’s his demand for a separate electorate (for modern world view based on the principles Dalits) due to Gandhi’s fast unto death and of liberty, equality and fraternity. If it starts also Gandhi’s belief in claiming it believes in these principles, then the Chaturvarna system. Yes, there were it will drive away its core support group who differences of opinions, but one can hardly still believes in Chaturvarna, if not in the call them each other’s enemy. In fact, on caste system. It outsources this work to many occasions, both have been groups like the Vishwa Hindu Parishad complementary to each other. (VHP). On the issue of separate electorate, initially VHP leaders, attempting to keep their Ambedkar also did not support the idea of a following, make outrageous statements on separate electorate and was in favour of the caste system, women’s rights, conversion reserved seats for Dalits. But the Congress Page | 73 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology

rejected this demand. So in retaliation, reduced the role of the state in Indian life, so Ambedkar hardened his stand and demanded job opportunities in government sectors were a separate electorate for Dalits, and then reduced. Dalit youth, who are first- 1932’s communal award was declared and generation graduates or postgraduates in Dalits were given separate electorate and 76 their families, are finding it hard to get jobs seats in the central legislature. To protest in the government. this, Gandhi started his fast unto death in Pune. How can one make today’s digitally empowered generation aware of Ambedkar had to eventually negotiate with Ambedkar’s legacy? They are mostly Gandhi and Ambedkar emerged as the divorced from caste realities in India. winner as he walked away with 176 seats as This is true to some extent in the case of the against 76 seats in the central legislature. But youth in a few big metros who received those who do not care to read history or education in elite institutes and for whom those who know facts very well, but still English is the first language of want to twist facts for their own political or communication and not their mother tongue. ideological reasons, try to project that But one can’t generalize this about all urban Gandhi and Ambedkar shared some kind of youth. But even so, there is a need to present animosity and that Gandhi was against Ambedkar in a different way to today’s Dalits. youth. Most of them are aware of him as the father of the Indian Constitution, but they How has globalization affected the don’t know he was a modernist who upliftment of Dalits in India? advocated rapid industrialization and It has had both a positive and negative urbanization. He believed urbanization and impact on the Dalit community. Today’s industrialization were the first steps in Dalit youth, whose parents benefited from making India a casteless society. reservations in the 1960s, 1970s and 1980s, He was in favour of technology, and if this were ready to ride the wave of globalization aspect of Ambedkar is highlighted, he will when the doors of the Indian economy were be embraced by the young. opened in the 1990s. But globalization itself

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