Regarding the education of the masses, the great Indian philosopher Swami Vivekananda once said, “A nation is advanced in proportion as education and intelligence spread among the masses.” The word ‘mass’ is very significant; without the downtrodden, the poor, the backward, and the marginal communities, the concept of the masses cannot be fulfilled. From ancient times, the ruling class consistently provided educational opportunities only to the higher and middle classes.
To them, education was meant only for the privileged, and for this reason, power was always held by these classes. Consequently, backward and marginal people were pushed to the lower positions of the state and society. They have historically had to depend upon the consideration of the upper classes and castes. This situation pained Ambedkar, and he tried to eradicate these differences. Ambedkar’s social and educational thoughts remain surprisingly neglected in Indian educational discourse. Education was assigned a revolutionary role in Ambedkar’s conception of social progress.
This essay attempts to understand Dr. Ambedkar’s thoughts on the education of the backward classes in particular and the masses in general. Swami Vivekananda wanted to erase the differences between the upper and backward classes in every sense. In the same vein, Ambedkar also cherished the goal of uplifting the backward classes through education. He tried his level best to impart education among these classes and created various facilities to support them. He realized that without education, the future of the backward classes would not change. Based on his own life experience, he said: “I came from the lowest strata of Hindu society; therefore, I fully realize the importance of education.
It is a misconception that the emancipation of the lower classes is solely an economic problem. That is a big mistake. The emancipation of the downtrodden does not mean merely providing them with enough food, clothes, and shelter while leaving them to serve the higher castes. The real issue is to make them aware of the importance of their existence for the progress of the nation; to make them aware of the reasons for their backwardness, which has made them subservient to the higher castes; and to make them aware of the reasons for their inferiority complex.
These problems cannot be solved without proper higher education. In my opinion, higher education is the only remedy for our social ills.” Here, we find that Ambedkar never segregated the interests of the backward classes from the interests of the nation. He wanted to educate the backward classes in particular and the nation in general. Ours is a class-ridden society, and a society like this has many evils and vices. Ambedkar very rightly said that these evils and vices could be erased only through education. Thus, he emphasized education for a better and more enlightened society and nation.
Education is essential not only for social justice and the upliftment of the mind but also for political and economic power. In a public meeting organized by the Scheduled Castes Federation on December 9th, 1945, he stated clearly: “We should give the same importance to the spread of education as we give to our political movement. Because unless we get educated, we cannot capture key positions of power; and unless key positions are in our hands, we cannot say that real political power has been achieved by us.” He linked education here to the achievement of real political power and status. He correctly pointed out the problem of the backward classes: without political power, a true position in either society or the state cannot be achieved.
To attain and hold political power and position, they must educate themselves properly. Thus, we see that education is the foundation of all kinds of power. If they can educate themselves, then true mass education will be complete, and this mass education can make the nation advanced and modern. The questions and problems of primary education were also within his purview. In 1927, he delivered a speech in the Bombay Legislative Council on March 12th. In his speech, he argued that the Primary Education Act was a great wrong. While the government took some steps for the educational development of the Mohammedan community, Ambedkar argued: “I think there is an equal urgency for special inspecting staff to look after the education of the depressed classes…
I feel that this Council, in transferring education to local bodies, has practically postponed the spread of education among the masses sine die and, in doing so, has gravely erred… the people who are the greatest sufferers of this wrong are the depressed classes.” He carefully observed that students from backward and depressed classes were unable to access scholarships or opportunities provided by the Government in primary or higher education. He identified three primary reasons. First, a child from a depressed class grows up in an underprivileged environment; consequently, the child and their parents may not understand the utility of scholarships, often using the funds for their immediate livelihood instead.
This was a great setback. Secondly, according to him, “…the responsibility of education is transferred to the hands of those who are not enlightened enough to understand that education is a great necessity.” Uneducated members of Local Boards failed to realize the importance of education, leading to the deterioration of mass education infrastructure. Thirdly, in higher education, students from depressed classes suffered due to the university examination system. In a caste-ridden society, students from backward classes were not on par with those from higher castes. Quoting Dr. Ambedkar’s speech to the Bombay Legislative Assembly on July 27, 1927: “I say that the policy of Bombay University… has not been encouraging to the backward or depressed classes.”
He argued that raising examination standards was not equivalent to raising the standard of education, but rather served to keep backward communities out of the university’s “portals.” Dr. Ambedkar examined the causes which kept the backward classes out of the educational field, and he argued for the removal of these hindrances. To him, mass education would not be complete if women did not get the chance for education. From his early days, he realized that women’s education is essential for the betterment of the community as well as for the nation.
During his studies in New York, he wrote a letter to his father’s friend, where he wrote, ‘We shall see better days soon and our progress will be greatly accelerated if female education is pursued side by side with male education.’ He emphasized female education for the development of society and the nation, and overall for the progress of the female domain. On 18th July 1927, he addressed a meeting of about three thousand women from the depressed classes.” He clearly said, “I measure the progress of a community by the degree of progress which women have achieved… Never regard yourselves as untouchables… send your children to school. Education is as necessary for females as it is for males.”
To him, education was the primary weapon to break the bonds of social servitude and the economic dominance of male partners. Only education can empower women in every respect. It is the most powerful tool for the empowerment of the individual. For generations, marginalized sections and women in Indian society were denied the opportunity for education. For this noble cause, he dedicated all his efforts to guaranteeing educational opportunities without discrimination to all citizens of the country. He realized that without education, political power cannot be achieved. Education was a key factor in his Dalit movement.
“Education was assigned a revolutionary role in Ambedkar’s conception of social progress and in his vision of a just and equal society.” It was identified as a key instrument of liberation from oppressive structures—specifically the Hindu caste system—as well as for the reconstruction of a new social order. Women were integral to this visionary egalitarianism and were mobilized as political factors in the Dalit liberation movement led by Ambedkar in the early decades of the twentieth century. In fact, Ambedkar’s thought, participation, and leadership in the Dalit liberation movement constituted the bedrock of Dalit women’s education. The arena of formal education was a significant focus of women’s political movement and empowerment.
To Ambedkar, the question of women’s empowerment was paramount. He realized that without the empowerment and liberation of women, society cannot achieve any progress. Therefore, he placed great emphasis on women’s education programs. However, researchers have often failed to recognize Dr. Ambedkar as an ardent spokesperson for the women’s liberation movement in India. This is a great misfortune for India and its people. Finally, we can say that the backward, depressed, downtrodden, and untouchable classes, as well as the women of India, realized the importance of education for upliftment and empowerment in society and the state due to the lifelong struggle of Dr. Ambedkar. They raised their heads as equal human beings; herein lies the success of Dr. Ambedkar.