Poona Pact 1932 /Gandhi Ambedkar Pact, full detail

Gandhi Ambedkar Pact:- In today’s article, we will discuss various aspects related to Ambedkar and Poona pact 1932, apart from this, we will also tell you what were the differences between the varna system of Ambedkar and Gandhi. We will see the significance of Poona Pact in Indian society and Poona Pact 1932 Impact. Why Poona Fact 1932 was important for Dr Ambedkar for the upliftment of Dalit Society.

Poona Pact 1932 /Gandhi Ambedkar Pact, full detail

Poona Pact 1932:-

On 24 September 1932, Dr Bhimrao Ambedkar and other Hindu leaders tried and made an agreement between Swarna Hindus and Dalits. The Pact was named the Poona Pact 1932. As per this agreement.

  • A separate electoral college for the Dalit class was abolished and the seats of untouchables were kept under the Hindu category in the assembly.
  • In the provincial legislatures, 147 seats were allotted for the depressed classes while in the communal tribunal they were pledged to provide 71 seats.
  • 30 locations in Madras, 30 Central Provinces in Bengal and 20-20 in United Provinces, 18 in Bihar and Orissa, in Mumbai 15, in Indus 15, 8 in Punjab and 7 in Assam were secured.
  • Sathia also claimed that a certain percentage of the seats allotted to non-Muslim constituencies would be held for the Dalit class.
  • In order to give representation to the depressed class in the Central Legislature, the process of joint election and the system of electing the representatives of the Provincial Legislature were recognized.
  • Arrangements were made to give proper representation to the downtrodden in public services and local institutions on the basis of their educational qualifications.
  • The Congress accepted that the Dalit classes would be provided adequate representation in the administrative services.
  • Under the leadership of Ambedkar, the Dalit classes accepted the principle in the joint constituency.
  • The voting in the Central and Provincial Legislatures for the disadvantaged sections will be done according to the arrangement specified in the report of the Lothian Committee.
  • In the Central Legislature, 18% of the seats provided for the general electorate of British India will be reserved for the Dalit classes.
  • No one shall be disqualified in the context of any election of the local body or appointed in public services merely on the basis of relation with the depressed class.

Poona Pact 1932 Impact on Dalits (Gandhi Ambedkar Pact) 

  • The Poona Pact 1932 Impact, made Dalits a political weapon and defeated the real Dalits in the elections and made them agents of Hindu caste organizations and only the election victory of those Dalits who were associated with the organization.
  • The Pune Accord promoted the political-ideological cultural and religious upbringing of Dalits and thus ruined the real and independent leadership of Dalits fighting the Brahminical social system.
  • They did not accept the existence of a separate and separate Dalit from the Hindu and kept it as a part of the Hindu social system.
  • This agreement created an obstacle in front of an ideal society based on equality, liberty, fraternity justice.
  • A meeting and various elements nomination to the Dalit class, it prevented the clarification of the measures related to the rights and security of Dalits and other minorities in the Constitution of India.

Difference between Gandhiji-Ambedkar on varna system

  • Both Gandhi and Ambedkar wanted to create a new society, both dissatisfied with the prevailing social conditions and environment. But in this context, due to the problem, the attitude and methodology of diagnosis and treatment were different.
  • Gandhiji was a strong supporter of the varna system, he believed that the varna system is useful for society, this promotes division of labour and adjectives.
  • The same Ambedkar was a staunch critic of the Varna system, according to him, the Varna system and the scientific invalid is an immoral injustice.
  • Gandhiji believed that untouchability is not directly related to the varna system, untouchability is not an essential distortion of the varna system, rather it is an external distortion, so there is a need to improve the varna system to eliminate untouchability.
  • According to Ambedkar, untouchability is the inevitable result of the Varna system, so untouchability cannot be removed without the abolition of the Varna system.
  • Gandhiji spoke of idealistic and long-term measures to remove untouchability. Whereas Ambedkar used to preach practical quick and former Deputy Commissioner to remove untouchability.
  • Gandhiji tried to change the attitude of Swarna Hindus to remove discrimination against untouchables.
  • The same Ambedkar Ji believes that the untouchables cannot be saved under Hinduism, so the conversion of Dalits is possible only by conversion.
  • According to Gandhiji, Hindu scripture does not support untouchability, while according to Ambedkar, the seeds of untouchability are scholars in Hindu scripture itself.

Introduction of Dr Bhimrao Ambedkar

Some scholars believe that the ideology of Mahatma Gandhi and Ambedkar was different from each other but this is not true. Bhimrao was not only an admirer of Mahatma Gandhi but also his follower. Certainly, there were differences between the two on some subjects, but their purpose was only for the welfare of human beings. An example of this can also be seen in the subject of untouchability, both of whom believed that they are like a blot in society. But both the scholars were far apart from untouchability. Dr. Bhimrao Ambedkar was the creation of modern India along with studying political, social, and caste views. Dr Bhimrao Ambedkar’s opinion and ideological differences to Mahatma Gandhi’s opinion on the untouchability.

The background of Dr. Bhimrao Ambedkar

  • Dr.Bhimrao Ambedkar was born on 14 April 1891 in a tehsil, Mhow in Madhya Pradesh.
  • Doctor Ambedkar’s father Ramji Maloji was a Subedar in the British Army while his mother Bhimabai Satpal was a housewife.
  • Ambedkar did his early education at Elphinston school in Mumbai. After this, he did his higher education at Mumbai University and later got higher education from Columbia University and the London School of Economics.
  • Dr. Ambedkar continued to fight for the right to the seats of the Dalits all his life, he basically wanted to establish equality in the society. In which there is no place for any kind of discrimination, Baba Saheb Bhimrao Ambedkar breathed his last in Delhi on 6 December 1956.

Bhimrao Ambedkar’s struggle against untouchability and Poona pact 1932

  • Dr. Ambedkar, in a concerted effort against untouchability, founded the Bahishkrit Hitkarini Sabha in the year 1924. Its main objective was to promote education and socio-economic reform as well as work towards the welfare of untouchables.
  • In order to protect the rights of Dalits, he brought out influential journals like the original excluded Bharat, Samata, enlightened India, and The Public.
  • Ambedkar organized a victory memorial ceremony on 1 January 1927 in honour of the Indian Mahar soldiers, who died during the Battle of Bhima Koregaon on 1 January 18 during the Second Anglo-Maratha War.
  • Here the names of the soldiers belonging to the Mahar community were left on a marble inscription themselves and Koregaon was made a symbol of Dalit self-respect.
  • In 1927, Dr. Ambedkar started a comprehensive and active movement against untouchability.
  • He made public movement through public movement satyagraha and procession to open public sources of drinking water to all sections of the society, as well as the right to get untouchables to enter Hindu temples.
  • Satyagraha to empower Dalits to drink water from the public Chavdar pond and use that water at a place called Mahad in Raigad district of Maharashtra Government headed by Dr. Ambedkar on 20 March 1927. This Satyagraha is known as Mahad Satyagraha.
  • On 25 December 1927, Ambedkar along with thousands of followers burnt copies of Manusmriti.

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