Brief Biography

to his appointment as free India’s first law minister, and the Depressed Classes hinged on their being independent of
chairman of the committee responsible to draft a constitu- the Government and the Congress” both: “We must shape
tion. Ambedkar’s work would guarantee political, economic our course ourselves and by ourselves... Political power can-
and social freedoms for untouchables and other ethnic, not be a panacea for the ills of the Depressed Classes. Their
social and religious communities of India. His polemical salvation lies in their social elevation. They must cleanse
condemnation of Hinduism and attacks on Islam would their evil habits. They must improve their bad ways of liv-
make him unpopular and controversial, although his conver- ing.... They must be educated.... There is a great necessity to
sion to Buddhism sparked a revival in disturb their pathetic contentment and to

During the Second World War,

interest of Buddhist philosophy in instill into them that divine discon-

Babasaheb was appointed Labour

India. In 1926, he became a tent which is the spring of all ele-
nominated member of the vation.”

Minister by the Viceroy. Yet he

Bombay Legislative Council. Born in a class considered

never lost contact with his

By 1927 Dr. Ambedkar decid- low and outcast. Dr. Ambedkar

roots—he never became corrupt

ed to launch active movements fought untiringly for the down-

or crooked.
against untouchability. He did trodden. The boy who suffered
begin with public movements bitter humiliation became the first
and marches to open up & share Minister for Law in free India, and
public drinking water resources to shaped the country’s Constitution. A
which until then untouchable communities had no access; determined fighter, a deep scholar, human to the tips of his
also he put up a struggle for entry in Hindu Temples which fingers.
was not allowed by upper caste communities. We Need Dharma—But Casteism Should Go:
Poona Pact:Ambedkar had become one of the most ‘Undouchablity’ is a branch of casteism; until casteism is
prominent untouchable political figures of the time. He had wiped out ‘untouchability’ will not go – this was Ambedkar’s
grown increasingly critical of mainstream Indian political firm belief. He argued that to wipe out casteism, political
parties for their perceived lack of emphasis for the elimina- power was very necessary. He believed that Dharma was
tion of the caste system. Ambedkar criticized the Indian essential for men. But he revolted against those who, in the
National Congress and its leader Mahatma Gandhi, whom he name of Dharma, treated some of their fellowmen like ani-
accused of reducing the untouchable community to a figure mals. Many people criticised him. Some newspapers also
of pathos. Ambedkar was also dissatisfied with the failures wrote against him. There were many occasions when his life
of British rule, and advocated a political identity for was in danger. Also, Ambedkar knew from his own experi-
untouchables separate from both the Congress and the ence that even a bright man could not come up in life vacuse
British. At a Depressed Classes Conference on August 8, of casteism. People give his cast importance and make him
1930 Ambedkar outlined his political vision: “...Safety of powerless. Ambedkar fought casteism. He was disgusted to
find how difficult it was to secure jus-
tice and to find how many men were
still narrow minded. He even said that it
would be better to give up the Hindu
Dharma itself.
Muslim and Christian priest and
missionaries learnt about this declara-
tion; they tried very hard to attract
Ambedkar. They met and assured him
that the ‘untouchables’ who changed
their religion would be given equal sta-
tus in their society.
(Courtesy: ENCYCLOPAEDIA OF INDIAN
WAR OF INDEPENDENCE, Vol. 9, Edited by
M.K. Singh, Anmol, 2009)

Body of Dr BR Ambedkar at his residence, 26 Alpore Road, Delhi on December 6, 1956

94 Organiser n Collector’s Edition