B. R. AMBEDKAR’S PERSPECTIVE ON WOMEN EMANCIPATION AND EMPOWERMENT
Relevance: Sociology: Women Empowerment: Violence against Women: Women rights: Education and social change: Women movements: Patriarchy and sexual division of labour. & G.S paper I: Society and social issues & Women Empowerment & G.S paper II: Governance: G.S paper IV: Ethics
Empowerment and Emancipation:
Conceptual Foundations Empowerment can be defined as a person’s capacity to make effective choices and to transform choices into desired actions and outcomes.
The extent to which a person is empowered is influenced by the capacity of the person to make a choice and the degree of opportunities that exist in the context of making choice.
For women, these could be the capacity to choose a marriage partner, a livelihood, or whether or not to have children.
For this power to come about, three interrelated dimensions are needed: access to and control of resources; agency (the ability to use these resources to bring about new opportunities) and achievements (the attainment of new social outcomes).
Empowerment, therefore, is both a process and an end result.
This understanding differs greatly from instrumentalist interpretations which view empowerment purely in terms of measurable outcomes.
Instrumentalist interpretations are problematic because they convey the belief that social change can be predicted and prescribed in a cause and effect way and undermine the notion that women’s empowerment should be about the ability of women to make self-determined choices.
The empowerment of women requires the challenging of patriarchal power relations that result in women having less control over material assets and intellectual resources.
Women participate in their own oppression so that they must first become aware of the ideology that legitimizes male domination. The empowerment process starts from within but access to new ideas and information will come from external agents.
However, there exists no common understanding regarding the measurement of women’s empowerment. There are debates over basic concepts, lack of disaggregated data for analysis, and limited information on household dynamics.
Two key factors in the process of empowerment are identified:
- control over resources (the conditions for empowerment) and
- agency (the ability to formulate choices.
- Thus, in order to say being empowered women must have equal capabilities such as education and health, and equal access to resources and opportunities such as land and employment.
However they must also have the agency to use these capabilities and resources to make strategic choices.
Education is often seen as the key to women’s empowerment. Girls’ access to schooling is often correlated to women’s participation in the formal social, political and legal system.
However, this assumes that the experience and knowledge attained in schooling automatically prepares girls to assess their worth and envisage new possibilities
Emancipation is a term used to describe various efforts to obtain political rights or equality, often for a specifically disenfranchised group, or more generally in discussion of such matters.
Marx’s views of political emancipation in this work were summarized as entailing “equal status of individual citizens in relation to the state, equality before the law, regardless of religion, property, or other “private” characteristics of individual persons.”
In a civil society, that is in modern social realm of individual self-interest, economic competition, etc. individuals are liberated from determination of their lives and identities by social position.
Social mobility becomes possible; rags-to-riches through pursuit individual self-interest. Modern Individuals should be able to choose for themselves occupation, consumption, and lifestyle.
Human emancipation can lead toward freedom in fullest sense of social self-determination.
The earliest drive towards emancipating women was advocated first by Plato, he was regarded as the first feminist in the history of political thought.
He is of the view that men and women differ in degree and not in kind, that is why he condemned seclusion of women to the households. According to him, women like men have the three elements of reasons, courage and appetite, though in different degree, women can also become rulers and soldiers by receiving the right type of education
The liberal feminism of the l81 h century is known as the age of reason or enlightenment where the first serious and systematic work for the cause of women was done.
Status of Women in Ambedkar’s era:
- The common thread that ran across the presence of these diverse social reform movements was primarily re-examination of social customs and institutions from a rational perspective.
The British followed a policy of non-interference in customary practices and thus realization of women’s right in private sphere remained a difficult task. Legal enactments during British Raj were limited to those customs that were grossly unacceptable from the view-points of western rationality.
The position of women in their private spheres, that is the core issues with respect to gender relations within family and society, generated voices of protest against customary practices like ‘Sati’, “Widow remarriages”, “‘Female education” etc. The use of English language as a medium of instruction significantly affected the education system. The newly emerging middle class made use of English language as a gateway to the ideology of liberalism which enshrined the values of liberty, equality, respect for individual, secularism etc
- The educational development during the late 18th century and early 19th century led to a number of socio-religious movements in 19th century. The social reform movement has been regarded as a key to the intellectual process that went into the making of modern India. The issues which attracted the attention of the 19th century social reformers were sati, the ill treatment of widows, the ban on widow marriage, polygamy, child marriage, denial of property rights and education to women
Women Emancipation and Empowerment: Ambedkar’s Ideas and Vision
In the preceding chapter, the social and political ideas of Ambedkar was analysed in detail.
It was discussed that Ambedkar examined in great detail the norms, values and the state of ‘Hindu Social Order’ affecting the Hindu society. He attempted to identify the root causes for the social discrimination of dalits and untouchables.
Subsequently, he tried to prescribe solutions for rectifying the problems associated with the social Issues.
He adopted a similar causal approach for identifying the problems of women in the existent contemporary society, the historic reasons for decline in the status of women and finally he recommended social and political measures for their emancipation and empowerment in the Indian society.
As a scholar, Ambedkar wanted to go to the root of the problems of women. He knew that without understanding the root cause of the prevailing Hindu social order, it would be difficult to address the issue of women empowerment.
Thus, he made an in depth study of the Hindu scriptures, smritis and shastras which are the fundamentals of Hindu faith that ordained graded socio, religious, economic and cultural status to the chaturvamas (four classes) where women was equated with the shudra category.
He realised the irrationality, inhumanity and hollowness of Manusmriti (200 BC), where women had no power and they were not equal partners in life with men .
Ambedkar explained that the inferior position and the subhuman treatment given to women is deeply embedded in the very nature of Hindu social order which does not respect the value of the equality among the individuals and does not recognise the worth of human dignity as according to the Hindu social order even though men are the children ‘of Prajapati, the creator of the universe still they are created from different parts of the body of Prajapati.
Thereby refusing to recognise that men no matter how profoundly they differ as individuals in capacity and character they are equally entitled as human beings
- As against the principle of equality and fraternity the Hindu social order is based on the three different principles of which Ambedkar finds the first principle of graded inequality as most significant as there is no sphere of life which is not regulated by the principle of graded inequality, women as part of their sex must suffer from this principle and remain as victims of such inequality.
Thus, the inferior position as granted to women and the sub-human treatment given to them, can be explained, according to Ambedkar, in terms of very nature of social order which does not respect the value of equality among individuals and which does not recognise the worth of human dignity.
The social order, as fallout of Manusmiriti, aimed at establishing dominance of Brahmans through a system of graded inequality. While this system of graded inequality gave rise differences in class, Ambedkar was of the firm opinion that Manu was also responsible for the fall of Hindu women during post-Vedic era. Criticizing Manu he said “A women in the eyes of Manu was a thing of no value ….. All the responsibility for the decline and fall of women in India must be fastened upon Manu”
- In his book ‘The Rise and fall of Hindu Women’ (1988), he quoted verses of Manusmiriti to explain the social understanding of the position of women such as women should be looked upon as objects for seducing men (11.213) because they were able to lead astray in this world not only a fool but even a learned man, and were capable of making man a slave of desire and anger (11.214).
Thus it would be necessary for men to exert themselves to guard women (IX.16). He also pointed that Manusmiriti painted a picture of women as creatures known for their disposition-love for ornaments, impure desires, wrath, dishonesty, malice and bad conduct (IX.17), which the Lord of creature laid in them at the creation to be such (IX.16).
Thus, Manusmiriti pointed out that day and night they must be kept in dependence by the males of their family and if they attach themselves to sexual enjoyments they must be kept under ones control (IX.2).
They needed to be controlled vigilantly by their guardians. Manusmiriti did not offer the right to divorce to women (IX.45).
A wife did not enjoy right over property, women were reduced to the level of a slave in the matter of property by Manu (IX.416). The husband had the right to beat his wife (VIII.299).
She had no right in selecting a spouse of her own choice and she had to worship her husband faithfully (V.l54). Manu made a new rule that killing a woman was only an upapataka that is only a minor offence.
A woman had no right to knowledge, the study of Vedas was forbidden to her. She should not perform the daily sacrifices prescribed by the Vedas or else she will go to hell. He also prohibited inter-marriage, women from being nuns to strengthen the roots of Brahmanism.
Thus, Ambedkar argued that the social principles put forward by Manu resulted in degrading the status of women in Hindu society.
Ambedkar vehemently criticised the way Manu positioned the status of women.
Ambedkar’s frame of mind put Buddha above Manu in placing women in the social hierarchy in a constructed hierarchy which could provide sufficient protection to women in their social position.
He was of the firm opinion that the reasons for inferior position and the subhuman treatment given to women were deeply embedded in the very nature of prevailing social order which did not respect the value of the equality among the individuals and did not recognise the worth of human dignity.
Being a liberal in his approach, he believed that individual is the ultimate goal of the society and thus growth of the individual is the most important pre-requisite of a free social order that can ensure rights for women.
He, therefore, took the risk of challenging the established traditions of Hindu society because he had firm conviction that the society could not be changed unless it was challenged.
However, the underlying rationale of changing prevailing society was the betterment of downtrodden sections including women. As a student “Castes in India” was the first attempt of Ambedkar to understand and analyse the nature of Indian society and its systematization through the caste structure from the Anthropological point of view.
He points out that the caste system was responsible for women’s subordination and exploitation.
In order to maintain caste Ambedkar points out that it is essential to prevent marriage from outside the group which shows that a group desirous of making itself into a caste must have the maintenance of numerical equality between marriageable units of the two sexes as the ultimate goal as without it endogamy can no longer be kept intact.
The death of one of the partners creates a surplus man or a woman. “Thus both the surplus man and woman constitute a menace to the caste if not taken care of.
For not finding suitable partners inside their prescribed circle very likely they will transgress the boundary, marry outside and import offsprings that is foreign to the caste. ”
while going into the deep analysis of the mechanism of caste Ambedkar tried to find out the root cause of the sati pratha, early marriage of girls and the prohibition of widow remarriage in India.
He attributed the downfall of women due to the caste system. Ambedkar points out that the Hindu society presents the above stated three singular uxorial customs that were ‘primarily intended to solve the problem of the surplus man and woman in a caste to maintain its endogamy.
Strict endogamy could not be preserved without these customs, while caste without endogamy is a fake.’ but he was unable to find out the scientific explanation of the causes of the origin of caste. Even though he could find out plenty of philosophy to tell why these customs were honoured.
However, his concern was not limited to Hindu women only. He observed that even the Muslim women were also not getting their due which was provided to them under the Islamic Shariah as they were influenced by the Indian environment. He also criticized the denial of rights to Muslim women for divorce .
Ambedkar even opposed the Indian Muslim purdah system which he believed was contrary to the real purdah system of Islam. He was of the opinion that as a consequence of the purdah system a kind of segregation is brought about in the Muslim women which has deteriorating effect upon the physical constitution of the Muslim women thereby depriving her of a healthy social life. The isolation of males and females is sure to produce bad effects on the morals of men
- He believed that a system, if based on worth, can not justify the permanent denial of education and religious right to women. In a way, what appears from Ambedkar’s own perception of the Indian social order, Hindu or Muslim was one of a system where women were denied in various ways, their dues in the society.
He was frantically in search of a solution to their evil systems and sought to usher a society based on equality, justice and fraternity.
Ambedkar realised that there was no other way to reform the society except challenging the foundation, Manusmiriti and the principle of graded inequality, the society was built upon.
He also argued that all problems related to women were manifestation of the system of caste and thus nothing short of a revolutionary step aimed at annihilation of caste could only prove beneficial for women.
Here, we find the difference in philosophical foundations of Ambedkar with other contemporary social reformers. Instead of bringing superficial changes and addressing secondary issues like child marriage, sati system, he wanted to attack and destroy the backbone of the menace, the caste system.
He wanted to attack the caste and thus bring about change not only for downtrodden but also for women.
Ambedkar was conscious of the socio-economic and political inequalities among men and women in Indian society.
Though, he attempted to find the root cause of decline in the status of women in social order, his idea of women empowerment was not confined to social arena.
Broadly viewed, Women Empowerment can be taken as a tool for social, economic and political equality between men and women and developing capability of women by assigning rights that were not available earlier.
As has been discussed in the previous chapter, Ambedkar believed that individual is the ultimate goal of the society and growth of every individual is the most important pre-requisite of a free social order.
That was the motivation behind his taking the risk of challenging the established traditions of Hindu Society.
Having the wider purpose of changing society for the betterment of the down-trodden society including women, Ambedkar found no other way except changing the very mechanism of the social order.
He wanted to attack caste and thus bring about change not only for low caste people but also for women. The contents of Ambedkar’s concept of social justice include unity and equality of all human beings, equal worth and respect for men and women.
His social idea was to remove man made inequalities of all shape through law, morality and public conscience.
A Critical examination of his writings reveal that he wanted to establish an ‘ideal society ‘, a “casteless society ” or a society based on the “principle of justice “.
Ambedkar tried to find out the evils of the existing social order and then offered his own alternative model of an “ideal society” or a “just society” which could bring complete change in society. This ideal society would be based on “liberty, equality and fraternity”.
He was convinced that there was not genuine possibility to change Hindu Society from within. He felt it would be necessary to bring about changes through the help of law.
Thus, he wanted the involvement of state for social welfare and upliftment of women in society . Through, his submission before Simon Commission ( 1928), he wanted that Government be made responsible to ensure the spread of the education among the masses without any discrimination on the basis of religion, caste, sex and creed.
The greater emphasis on law and legal measures for firinging about a just social order was a prominent feature of Ambedkar’s social and political idea.
The vision of Ambedkar in regard to women’s emancipation and empowerment is not limited to provision of adequate legal safeguards, he felt that though law is one of the most effective measures of bringing social change, there are constraints in applying the same.
He was concerned about educating people towards favouring the desired changes in the society that would empower women and emancipate them. Law according to Ambedkar, unless backed by social morality would not be sufficient to change the plight of women.
He argued that rights are not protected by laws but by social and moral conscience of society. The people who were mentally enslaved for generations together by deep rooted social values would not accept radical changes in laws that challenge the very nature of social and customary values
- Thus, Ambedkar’s vision of equality of women through legal reforms was intertwined with raising social ‘conscience through social re-engineering and through education.
Ambedkar while discussing the meaning of liberty said that it should include social equality, economic equality and there must be knowledge (education) made available to all. All these social conditions were restricted to a particular class in the old social order but form an important part in the new social order
- This can be considered as the cornerstone of his ideas of women emancipation and empowering them for better future. Here, it can be noticed that he prescribed the same measures for upliftment of women what he recommended for upliftment of untouchables.
However, his ideas about women empowerment were not restricted to social and political arena. He put due emphasis on economic rationale also. He postulated two superstructures upon the structure of society namely the economy and the polity but he gave more weight to the economy than to the polity.
This is why even though he had obvious differences with Marxism he found himself so close to Marxism. He conceded the need to modify the liberal ideals to suit the developmental stage of a society
- He knew that the position of women could not be improved without proper education and economic well being. Thus he advocated for equal economic rights for women, to be granted by the State, through an adequate means of livelihood, equal pay for equal work for women and equal right to work for women.
Ambedkar laid stress on the concept of capacity building of women as the first step towards women empowerment. He made a multi-dimensional contribution to the empowerment of women by advocating girl’s education, removal of adverse social attitudes towards women.
He considered education for women to be as essential as for men because children usually emulate both their parents. He advised women to mould their children that they led a life of virtue.
He wanted women to be bold and fearless like men. He argued that history proved that Indian women could fight on the warfront, if the situation demands so.
To him, in this process of empowerment, the state should have a direct role. He wanted to position women as not only a member of the family, also of society. His aim was to re-engineer the society from the grass-root level.
He involved state for this purpose through Hindu Code Bill which sought to confer on women the right to property and adoption. These are enabling rights to women, not granted previously in the domain of economy, which was to be conferred through legal means. Although, he attempted, through this bill to put men and women on an equal level in all legal matters, he remarked that “this is in no sense a revolutionary measure; this is not even a radical measure”.
In an attempt to formalise and institutionalise his efforts, such a legislative move was taken by him. It is equally interesting to note that Ambedkar while admitting the limitations of the step accepted this to be the basic foundation of empowerment of women.
Ambedkar’s idea on women empowerment was not confined to political or economic domain. He also believed in equal status of husband and wife.
He advised that women should be on friendly tenns with their husbands. He did not agree that there should be a master slave relation between the husband and the wife.
In this context, he advocated active participation of women in political activities. He involved women in all his social struggles. His arguments on maternity benefit bill, abortion and on the birth control were quite relevant to recognize the dignity of women. He supported the maternity bill.
On the issue of abortion he opined that attempts at abortion resorted to for the prevention of unwanted progeny, exacted a heavy toll of female lives. Therefore abortion was dangerous for the life of women.
Thus, it implies that the vision of Ambedkar in regard to women’s emancipation and empowerment is not limited to provision of adequate legal safeguards, he felt that though law is one of the most effective measures of bringing social change, there are constraints in applying the same.
He was concerned about educating people towards favouring the desired changes in the society that would empower women and emancipate them. Law according to Ambedkar, unless backed by social morality would not be sufficient to change the plight of women.
The people who were mentally enslaved for generations together by deep rooted social values would not accept radical changes in laws that challenge the very nature of social and customary values.
His vision of equality of women through legal reforms was intertwined with raising social conscience through social re-engineering and through education. Social awareness and social responsiveness appeared to him to be the basic ingredient of women empowerment.
Thus conceived, the emancipation of women would mean their liberation from religious, legal, economic oppression and their escape from narrow gender roles. The principle of equality and positive discriminations are key towards attaining women emancipation.
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