Nitesh Kumar Yadav
Babasaheb’s educational ideas and philosophy were devoted to the ‘mind’s emancipation’ as he once said “the ultimate goal of man’s existence is not reached unless and until he has fully cultivated his mind”(BAWS_vol9_p312). He gave much importance to education and saw it as the ultimate goal for human existence. He said that education was an instrument to liberate the Dalits from illiteracy, ignorance, and superstitions, enabling them to fight against injustice, exploitation, and oppression”(Verma and Sohrot, 2004, p 25).
In this article, the history of education and the ideas of environmental justice, primary, and university education are explored from the perspective of Ambedkar’s writings.
Why Marginalized Histories Matter in Education
Babasaheb said, “They cannot make history who forget history.” (Babasaheb’s speeches,p262). Unfortunately, the discourse on marginalized people from their perspective is absent in academic discussions.
Critical theorists claim that knowledge is a social construct, the product of agreement or consent between individuals (McLaren, 2015). If we elaborate on this statement, knowledge is made by social and political forces deemed valuable or important. It may also mean that certain social groups and individuals have greater influence over legitimate knowledge. This implies that knowledge must also be seen in the historical and cultural context in which it is constructed. Historicity also has a big role in knowledge construction as Carr (1961) says “History is not only about the past but it also talks about the present situation. Any conception of history, consciously or unconsciously, reflects our own position in time, and forms part of our answer to the broader question, what view do we take of the society in which we live.”
According to Carr, history helps us understand current social, economic, and political problems. Then our own experiences and beliefs also help us understand historical events. But it requires that “History teaching should be directed at critical inquiry and dialogue about crucial historical events.”(Barton, 2006)
National Curriculum Framework (NCF) 2005 also says history education is necessary in a pluralistic society like India and all regional and social groups can relate through the textbooks.
If we critically examine the social science book of class 8, the oral culture of marginalized communities has not been given a place in the NCERT textbook.
Until the contribution of every segment of society is acknowledged, we will not be able to fulfill our constitutional and moral responsibility. This can only be achieved when the historical struggles of the lower and marginalized sections of society are given a place in education, and their stories become part of classroom discussions in the schools.
Environmental Justice and Exclusion of Dalits
Ambedkar’s ideas are very relevant from the perspective of environmentalism. His ideas are useful in understanding the nexus between environmental problems and social exclusion in India. Intellectual ecological history deals with individuals’ significant contributions to conceptualizing and disseminating eco-sensitive philosophy (Worster,1977), particularly persons who have contributed to creating a philosophical perspective that prioritizes environmental issues and spreads these ideas to a wider audience. To create an equitable environmental discourse, inclusive participation from all social groups especially Dalits is required. Ambedkar writes: “ The Jats of the village not only refuse to let them (Chamars) draw water out of the village wells but do not let them make wells of their own.”(BAWS_Vol_5_P,53)
Ambedkar believed that the caste system is not just exploitative for human beings but also nature. He mentions in his book ‘Annihilation of caste’ that control over material resources through religious books is the main reason for the poor condition of Dalits and the marginalized.
Ambedkar notes in Annihilation of caste: “Balais were not allowed to get water from the village wells; they were not allowed to let their cattle to graze. Balais were prohibited from passing through land owned by a Hindu, so that if the field of a Balai was surrounded by fields owned by Hindus, the Balai could have no access to his own field. The Hindus also let their cattle graze down the fields of Balais. The Balais submitted petitions to the Darbar against these persecutions; but as they could get no timely relief, and the oppression continued, hundreds of Balais with their wives and children were obliged to abandon their homes in which their ancestors lived for generations and to migrate to adjoining States, viz. to villages in Dhar, Dewas, Bagli, Bhopal, Gwalior and other States.”
Ambedkar illustrated how the caste system excludes lower caste persons from mainstream society. The reason for the deprivation of the rights of tribal people is said to be the long rule of the British. Ambedkar believed that the colonial power and upper caste people both had exploited marginalized people. He says that:
“When the agricultural season is over the Untouchables have no employment and no means of earning a living. In such seasons they subsist by cutting grass and firewood from the jungle and sell it in a nearby town. Even when it is open it depends upon the forest guard. Only if he is bribed will he let them take some grass and firewood from the Government forest. When it is brought to the town they always have to face a buyer’s market. The Hindus who are the main body of buyers will always conspire to beat down the wages. Having no power to hold out, the Untouchables have to sell their stuff for whatever is offered to them. Often times they have to walk 10 miles each way from the village to the town and back to sell their stuff.(BAWS,vol5,p39)
Ambedkar has given many references from various sources that equal access to natural resources like water was not available to lower castes. The caste system has not only denied equal access to the natural resources of Dalits but they are prohibited from building the source of resources.
“The untouchables cannot draw water from the wells of the Hindus. They cannot make a well for themselves, even if they have the money for it. Making a pucca well means that they want to elevate themselves and make them equal to Hindus, which is contrary to the established system.”
Babasaheb’s views are very important to understanding the ‘socio-ecological dynamics’ within Indian society. His findings demonstrate that discrimination based on caste affects not just society but also the environment, as marginalized sections are often denied access to natural resources.
Primary and University Education as a means to create knowledge society
While discussing the grants for education in the Bombay Legislative Council, Babasaheb emphasized that primary education is important for a good educational base and intellectual development.
He presented his views that ” The object of primary education is to see that every child that enters the portals of a primary school does leave it only at a stage when it becomes literate and continues to be literate throughout the rest of his life” (Narke, 2014,p35). Babasaheb understood the importance of primary education. He also focussed on higher education and emphasized ‘the need to create a knowledge society’. In his opinion, a university should “provide facilities for bringing the highest education to the doors of the needy and the poor”(Narke, 2014).
Babasaheb Ambedkar saw the university from a larger perspective. In his written reply to the University Reforms Committee on 15th August 1924, he mentioned that – “The aim and functions of university education should be to see that the teaching carried on there is suited to adults; that it is scientific, detached and impartial in character; that it aims not so much at filling the mind of the student with fact or theories as at calling forth his own individuality, and stimulating him to mental effort; that it accustoms him to the critical study of the leading authorities, with perhaps, occasional reference to first hand sources of information, and that it implants in his mind a standard of thoroughness, and gives him a sense of the difficulty as well as the value of reaching at truth.” (Narke, 2014, p. 290).
But in higher education, apart from the responsibility of University, he emphasized the role of state – “This gulf between the education of Brahmans and non-Brahmans will not end just by primary and secondary education. The difference in status between these can only be reduced by higher education. Some non-Brahmins must get highly educated and occupy the strategically important places, which has remained the monopoly of Brahmans since long. I think this is the duty of the state. If the government cannot do it, institutions like ‘Maratha Mandir’ must undertake this task.” (Sowbhagya, 2014, p. 179)
The university should not limit itself to examining bodies. He imagined the University as a producer of good research. Undergraduates and postgraduates must be on the same campus otherwise the research part could be harmed. He said ‘The division of the pre-degree education and the post-degree education meant the partition of education and research from each other, which itself proved that when the research is separated from education then the former is immeasurably harmed’’ (Sonpimple & Mohankumar, 2014).
University plays an important role in creating a knowledge society. There is a need to remove the great disparity between the educated and uneducated masses. Till now we have followed the ” idea of equality” but this notion does not give us an insight into how we are equal. We should follow the “Principle of inequality” in a diverse country like India. Babasaheb emphasized that India is “Composed of different communities. All these communities are unequal in their status and progress. If they are to be brought to the level of equality then the only remedy is to adopt the principle of inequality and to give favored treatment to those who are below the level.”( Narke,2014,p.37)
Ambedkar viewed education as a means to liberate marginalized communities. His ideas strongly emphasize social justice, equality, and inclusion. His perspectives compassionately address the issues faced by the Dalit community. Now is the ideal time to integrate his philosophical vision into education, enabling us to implement inclusive and transformative education truly.
References:
- Ambedkar, B. R. (2014). Annihilation of caste. Verso Books.
- Ambedkar, B. R. (2020). Who were the Shudras. GENERAL PRESS.
- Bryde, J. F. (1969). A rationale for Indian education. Journal of American Indian Education, 8(2), 11-14.
- Freire, P. (1996). Pedagogy of the oppressed (revised). New York: Continuum, 356, 357-358. Freire,P.(1975), education for liberation
- Ilaiah, K. (2009). Post-Hindu India: A discourse in Dalit-Bahujan, socio-spiritual and scientific revolution. SAGE Publications India.
- Kavenuke, P. S., & Muthanna, A. (2021). Teacher educators’ perceptions and challenges of using critical pedagogy: A case study of higher teacher education in Tanzania. Journal of University Teaching & Learning Practice, 18(4), 10.
- Kumar, K. (2004). What is worth teaching?. Orient Blackswan.
- National curriculum framework,2005 National curriculum framework for school education,2023
- Shepherd, K. I. (2019). Why I am not a Hindu: A Sudra critique of Hindutva philosophy, culture and political economy. SAGE Publications India.
- Sta, P. (2021). The Critique of the Critical Critique of Critical Pedagogy: Freire, Suchodolski and the materialist pedagogy of emancipation. Critical Education, 12(4).
- Stroud, S. R. (2016). Pragmatism and the pursuit of social justice in India: Bhimrao Ambedkar and the rhetoric of religious reorientation. Rhetoric Society Quarterly, 46(1), 5-27.
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Nitesh Kumar Yadav holds a Master’s degree in Education from Azim Premji University and has over a decade
of experience, he specializes in pedagogy and curriculum material development.
