How do we reconcile the idea of the non-violent Gandhi, the gandhi who spoke truth to power, gandhi the nemesis of injustice, the gentle gandhi, the androgynous Gandhi, gandhi the mother, the gandhi who (allegedly) feminised politics and created space for women to enter the. What do we do with this structure of moral righteousness that rests so comfortably on a foundation of utterly brutal, institutionalised injustice? Is it enough to say gandhi was complicated, and let it go at that? There is no doubt that Gandhi was an extraordinary and fascinating man, but during Indias struggle for freedom, did he really speak truth to power? Did he really ally himself with the poorest of the poor, the most vulnerable of his people? It is foolish to take solace in the fact that because the congress is fighting for the freedom of India, it is, therefore, fighting for the freedom of the people of India and of the lowest of the low, Ambedkar said.
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Ambedkar pointed out the absurdity of this idea: How are you going to compel people who have achieved a higher status television based on their birth, without reference to their worth, to vacate that status? How are you going to compel people to recognise the status due to a man in accordance to his worth who is presentation occupying a lower status based on his birth? 9, he went on to ask what would happen to women—whether their status would be decided upon their own worth or their husbands worth. Notwithstanding stories and anecdotes from Gandhis followers about Gandhis love for untouchables and the inter-caste weddings he attended, in the 98 volumes of his writing, gandhi never decisively and categorically renounced his belief in chaturvarna, the system of four varnas. Though he was given to apologising and agonising publicly and privately over things like occasional lapses in his control over his sexual desire, 10 he never agonised over the extremely damaging things he had said and done on caste. Still, why not eschew the negative and concentrate instead on what was good about Gandhi, use it to bring out the best in people? It is a valid question, and one that those who have built shrines to gandhi have probably answered for themselves. After all, it is possible to admire the work of great composers, writers, architects, sportspersons and musicians whose views are inimical to our own. The difference is that Gandhi was not a composer or writer or musician or sportsman. He offered himself to us as a visionary, a mystic, a moralist, a great humanitarian, the man who brought down a mighty empire armed only with Truth and Righteousness.
Caste does not allow a person to transgress caste limits in pursuit of his enjoyment. That is the meaning of such caste restrictions as inter-dining and inter-marriage These being my views i am opposed to all those who are out to destroy the caste system. 8, is this not the very antithesis of ever-widening and never ascending circles? Its true that these statements were made 25 years apart. Does plan that mean that Gandhi reformed, that he changed his views on caste? He did, at a glacial pace. From believing in the caste system in all its minutiae, he moved to saying that the four thousand separate castes should fuse themselves into the four varnas (what Ambedkar called the parent of the caste system). Towards the end of Gandhis life (when his views were just views and did not run the risk of translating into political action he said that he no longer objected to inter-dining and intermarriage between castes. Sometimes he said that though he believed in the varna system, a persons varna ought to be decided by their worth and not their birth (which was also the Arya samaj position).
Thus every village will be reviews a republic or panchayat having full powers. It follows, therefore, that every village has to be self-sustained and capable of managing its affairs even to the extent of defending itself against the whole world In this structure composed margaret of innumerable villages there will be ever-widening, never-ascending circles. Life will not be a pyramid with the apex sustained by the bottom. But it will be an oceanic circle whose centre will be the individual always ready to perish for the village Therefore the outermost circumference will not wield power to crush the inner circle but will give strength to all within and derive its own strength. 6, then there is his endorsement of the caste system in 1921. It is translated from Gujarati by Ambedkar (who suggested more than once that Gandhi deceived people, and that his writings in English and Gujarati could be productively compared 7, caste is another name for control. Caste puts a limit on enjoyment.
Narendra modi loves him and so does Rahul Gandhi. The poor love him and so do the rich. He is the saint of the Status quo. Gandhis life and his writing—48,000 pages bound into 98 volumes of collected works—have been disaggregated and carried off, event by event, sentence by sentence, until no coherent narrative remains, if indeed there ever was one. The trouble is that Gandhi actually said everything and its opposite. To cherry pickers, he offers such a bewildering variety of cherries that you have to wonder if there was something the matter with the tree. For example, theres his well-known description of an Arcadian paradise in The pyramid. The Oceanic Circle, written in 1946: Independence must begin at the bottom.
All Essay: Short Essay on mahatma gandhi (200 Words)
He is chosen more for the part he played in drafting the Indian constitution than for the politics and the passion that were at the core of his life and thinking. You definitely get the sense that his presence on the lists is the result of positive discrimination, a desire to be politically correct. The caveats continue to be murmured: opportunist (because he served as Labour Member of the British Viceroys Executive council, between 19 British stooge (because he accepted an invitation from the British government to the first round Table conference, in 1930, when Congressmen were being imprisoned. 5, notwithstanding the name-calling, the fact is that neither Ambedkar nor Gandhi allows us to pin easy labels on them that say pro-imperialist or anti-imperialist. Their conflict complicates and perhaps enriches our understanding of imperialism as well as the struggle against. History has been kind to gandhi.
He was deified by millions of people in his own lifetime. His godliness has become a universal and, it seems, eternal phenomenon. Its not just that the metaphor has outstripped the man. It has entirely spondylolisthesis reinvented him (which is why a critique of Gandhi need not automatically be taken to be a critique of all Gandhians). Gandhi has become all things to all people: Obama loves him and so does the Occupy movement. Anarchists love him and so does the establishment.
Their differences were (and remain) irreconcilable. Both are deeply loved and often deified by their followers. It pleases neither constituency to have the others story told, though the two are inextricably linked. Ambedkar was Gandhis most formidable adversary. He challenged him not just politically or intellectually, but also morally.
To have excised Ambedkar from Gandhis story, which is the story we all grew up on, is a travesty. Equally, to ignore gandhi while writing about Ambedkar is to do Ambedkar a disservice, because gandhi loomed over Ambedkars world in myriad and un-wonderful ways. The indian national movement, as we know, had a stellar cast. It has even been the subject of a hollywood blockbuster that won eight Oscars. In India, we have made a pastime of holding opinion polls and publishing books and magazines in which our constellation of founding fathers (mothers dont make the cut) are arranged and rearranged in various hierarchies and formations. Gandhi does have his bitter critics, but he still tops the charts. For others to even get a look-in, the father of the nation has to be segregated, put into a separate category: Who, after Mahatma gandhi, is the greatest Indian? 4, ambedkar (who, incidentally, did not even have a walk-on part in Richard Attenboroughs. Gandhi, though the film was co-funded by the Indian government) almost always makes it into the final heat.
A very short essay on mahatma gandhi
Among Ambedkars contemporaries in the anticaste tradition were. Ramasamy naicker, known as Periyar in the madras Presidency; Jogendranath Mandal of Bengal; and Babu best mangoo ram, who founded the Ad Dharm movement in the punjab that rejected both sikhism and Hinduism. These were Ambedkars people. Gandhi, a vaishya, born into a gujarati bania family, was the latest in a long tradition of privileged-caste hindu reformers and their organisations: Raja ram Mohan roy, who founded the Brahmo samaj in 1828; Swami dayananda saraswati, who founded the Arya samaj in 1875; Swami. 3, putting the AmbedkarGandhi debate into context for those unfamiliar with its history and its protagonists will require detours into their very different political trajectories. For this was by no means just a theoretical debate between two men who held different opinions. Each represented very separate interest groups, and their battle unfolded in the heart of Indias national movement. What they said and did continues to have an immense bearing on contemporary politics.
Both men were their generations emissaries of a profound social, political and philosophical conflict that had begun long ago and has still by no means ended. Ambedkar, the untouchable, was diwali heir to an anticaste intellectual tradition that goes back to 200100 bce. The practice of caste, which is believed to have its genesis in the purusha sukta hymn 2 in the rig Veda (1200900 bce faced its first challenge only a thousand years later, when the buddhists broke with caste by creating sanghas that admitted everybody, regardless. Yet caste endured and evolved. In the mid-twelfth century, the veerashaivas led by basava challenged caste in south India, and were crushed. From the fourteenth century onwards, the beloved Bhakti poet-saints—cokhamela, ravidas, kabir, tukaram, mira, janabai—became, and remain, the poets of the anticaste tradition. In the nineteenth and early twentieth centuries came jotirao phule and his Satyashodhak samaj in western India; Pandita ramabai, perhaps Indias first feminist, a marathi Brahmin who rejected Hinduism and converted to Christianity (and challenged that, too swami Achutanand Harihar, who led the Adi hindu. Achhut, the first Dalit journal; ayyankali and Sree narayana guru, who shook up the old order in Malabar and Travancore; and the iconoclast iyothee thass and his sakya buddhists, who ridiculed Brahmin supremacy in the tamil world.
unlike the writings of Gandhi, nehru or vivekananda, does not shine out at you from the shelves of libraries and bookshops. Of his many volumes, Annihilation of Caste is his most radical text. It is not an argument directed at Hindu fundamentalists or extremists, but at those who consider themselves moderate, those whom Ambedkar called the best of Hindus—and some academics call left-wing Hindus. 1, ambedkars point is that to believe in the hindu shastras and to simultaneously think of oneself as liberal or moderate is a contradiction in terms. When the text of, annihilation of Caste was published, the man who is often called the greatest of Hindus—Mahatma gandhi—responded to Ambedkars provocation. Their debate was not a new one.
Reading Dr Bhimrao ramji Ambedkar bridges the gap between what most Indians are schooled to believe in and the reality we experience every day of our lives. My father was a father's hindu, a brahmo. I never met him until I was an adult. I grew up with my mother, in a syrian Christian family in ayemenem, a small village in communist-ruled Kerala. And yet all around me were the fissures and cracks of caste. Ayemenem had its own separate parayan church where parayan priests preached to an untouchable congregation. Caste was implied in peoples names, in the way people referred to each other, in the work they did, in the clothes they wore, in the marriages that were arranged, in the language we spoke. Even so, i never encountered the notion of caste in a single school textbook. Reading Ambedkar alerted me to a gaping hole in our pedagogical universe.
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