APPROACH TO STUDY HISTORY

1. Critical Analysis of Traditional Narratives Ambedkar’s study of

history involved challenging dominant narratives that glorified caste
hierarchies and perpetuated inequality. He sought to uncover the
realities of social and economic oppression that were often concealed
in historical accounts. His approach was to question the validity of
historical texts and examine their implications for the marginalized
sections of society.
2. Focus on the Oppressed :Ambedkar approached history from the
perspective of the oppressed classes, particularly the Dalits. He
believed that traditional histories often ignored or misrepresented the
experiences of marginalized communities. By highlighting their
struggles and contributions, Ambedkar aimed to rewrite history from a
more inclusive perspective.

Ambedkar was primarily concerned with the question of the origin of

untouchability and how the struggle between Buddhism and
Brahmanism has shaped the history.Ambedkar's conception of
history was shaped by the amalgamation of materialism and idealism.

3. Interdisciplinary Approach Ambedkar’s analysis of history was

not confined to historical texts alone. He drew from sociology,
anthropology, economics, and religious studies to develop a holistic
understanding of historical processes. This interdisciplinary approach
allowed him to connect historical events with social structures and
economic systems.

Key Themes in Ambedkar’s Study of History

Origin of Untouchability:-

In his work titled "The Untouchables: Who Were They and Why They
Became Untouchables", Ambedkar put forth the premise that the
untouchables were historically "broken men', i.e. primitive tribes that were
conquered and they broken into segments and became a floating
population roaming in all directions: In order to guard their settlements
against invaders, the settled tribes allowed such broken men to inhabit the
outskirts of their habitations.Ambedkar provided parallels from Sir Henry
Maine's description of the Irish primitive village and Seebohm's description
Welsh settlement. However, in both these cases, the separate settlements
disappeared and they were absorbed in the host people. But such
absorption did not happen in India. Ambedkar pointed that the broken men
of India were earlier of Buddhism before.the Brahmanism triumphed over
Buddhism: This along with their persistence in eating beef resulted in them
being regarded, as 'untouchables’.Ambedkar pointed out that since the
prohibition on cow slaughter got imposed in Gupta period, so untouchability
emerged around 400 A.D. The emergence of untouchability was the
outcome of the struggle for ascendancy between Buddhism and
Brahmanism. He pointed this struggle had completely moulded the history
of India and yet its study is ignored by the students of Indian history.In
proposing this premise he was trying to prove secular alternative to the
religion-transcendental history propounded by the Hindu dharma shastras
on origin of caste system and untouchability.

REGARDING INDIAN HISTORY

Ambedkar argued that only the period of Maurya Empire can be considered
as a period of freedom, greatness and glory as it annihilated the
Chaturvarna system and the Shudras became the rulers of the country.
He associated all other periods as the time when the country suffered from
defeat and darkness.

STAGIST CONCEPTION OF HISTORY

Gail Omvedt highlights Ambedkar’s belief in progress and his view of
history as advancing human welfare, aligning with Liberal Enlightenment
ideals. Like Marx, Ambedkar opposed exploitation but diverged in his
approach to economic accumulation. While Marx criticized accumulation as
inherently exploitative, Ambedkar legitimized ethical and sincere efforts of
individuals in work and earnings, emphasizing dignity and self-reliance.
Ambedkar’s conception of history reflects an evolutionary and stagist view,
suggesting that societies progress through stages toward greater equality
and justice. However, his perspective does not fit strictly within Marx’s
historical materialism. Unlike Marx, Ambedkar emphasized the role of
ideas, morality, and social reforms, such as education and constitutional
democracy, in driving historical change, alongside material conditions. He
also prioritized the eradication of caste, a form of oppression that Marxist
analysis often overlooks due to its focus on class. Ambedkar believed in
the agency of individuals and collective action to transform society,
integrating cultural and ethical dimensions into his understanding of history.
While influenced by both Marxism and Enlightenment thought, Ambedkar
developed a distinct framework for interpreting history, centered on
achieving social justice and human welfare through a balance of material
and moral progress.

In his essay entitled,” Revolution and counter revolution in indian history”

he classifies indian history in stages in religious terms : brahmanism,
buddhism and hinduism.

APPROACH TO STUDY POLITICS

 ★ 1.Politics as an Instrument of Social Justice
Dr. B.R. Ambedkar regarded politics as a powerful means to achieve
social justice and equality. He believed political empowerment was
key to dismantling the caste system and addressing systemic
discrimination. Through his leadership in drafting the Indian
Constitution, Ambedkar ensured provisions like the abolition of
untouchability (Article 17) and the reservation system for Scheduled
Castes and Tribes, offering these communities a platform for
representation and progress. These measures aimed to correct
historical injustices and integrate marginalized groups into
mainstream society. Ambedkar saw political power as essential for
redistributing resources and ensuring social mobility for the
oppressed, marking a significant step toward building an egalitarian
India.
★ 2. Protest Movement
Ambedkar’s protest movements were instrumental in challenging
caste-based oppression and asserting Dalit rights. The Mahad
Satyagraha (1927) symbolized the fight for equality, where Dalits
demanded access to the Chavdar Tank, a public water resource.
Similarly, the Kalaram Temple Entry Movement (1930) confronted
religious discrimination by demanding Dalit entry into the temple.
These non-violent protests were not only acts of resistance but also
declarations of dignity and equality. Ambedkar’s leadership in these
movements mobilized the oppressed, inspiring them to challenge
systemic inequalities and advocate for their rightful place in society.

★ 3.Educate, Agitate, and Organize

Ambedkar’s triad of "Educate, Agitate, and Organize" was a call to action

for marginalized communities to rise against oppression.°Ambedkar very
well understood the significance of education not only as a means to gain
awareness but also as a route to access high positions in politics and
economy. He believed that it is because of lack of education amongst
untouchables, that the upper castes have been able to secure their
domination. in all spheres of life.He emphasized education as the
foundation for empowerment, agitation as a peaceful means to demand
rights, and organization as a strategy to build collective strength. For
instance, his establishment of institutions like the People’s Education
Society aimed to provide quality education to Dalits and other
underprivileged groups

★ 4.Good Government
Ambedkar argued that in stratified society like India, self-government is
inadequate
unless it is complemented with good government. In the first edition of
Mooknayak, Ambedkar wrote, "While one cannot object to the principle
involved, we would not be able to support this change unless we know
whose self-government this is going to be and what will be its practical
goals-for practice is important Than principle"."Ambedkar was responding
to the change of goal of Indian National Congress (under the influence of
extremists) from the achievement of good government to the attainment of
self-government."

★ 5. Revolutionary Potential of Democracy

According to Ambedkar, democracy is a form and method of government
whereby revolutionary changes in the economic and social life of the
people are brought about without bloodshed".In one of his Writings, he laid
down seven preconditions for democracy to exist. He lists the following as
the preconditions for democracy: the society should be free of glaring
inequalities and oppression; existence of opposition; equality in law and
administration; observance of constitutional morality: absence of tyranny of
the majority; moral order in society; public conscience.

★
★
★ 6. Disillusionment with Politics
After the enforcement of the Indian constitution, Ambedkar felt that he was
successful in gaining the form but not the substance of what he sought for his
people and stressed that the fight would have to.continue both within the
legislature and outside it. After the electoral debacle of his party in the first
general elections, he was convinced that a party solely committed to the cause of
untouchables will not ensure the substantial number of votes in a system of joint
electorates. He realized that even in the reserved constituencies, it would be the
scheduled castes standing on Congress ticket, who would be able to secure
victory.This disillusionment led to his decision to embrace Buddhism in 1956, as
he believed it offered a spiritual and social framework for equality and justice.