Vol. 5 · pages 256–260

241 FROM MILLIONS TO FRACTIONS The same Committee in its final report 1 said : “The classes which are commonly regarded as Untouchables are Chamar, Busadh, Dom, Halalkhor, Hari, Mochi, Mushahar, Pan Pasi.......The majority of the Committee, however consider that there is no need for special representation as the Depressed Classes as their grievances are not so acute here as in Bombay or South India”. Why did the Hindus suddenly turn to reduce the population of the Untouchables from millions to fractions ? The figure of 50 millions had stood on the record from 1911. It had not been questioned by any one. How is it that in 1932 the Hindus made so determined an effort without any regard to the means to challenge the accuracy of this figure ? The answer is simple. Up to 1932 the Untouchables had no political importance. Although they were outside the pale of Hindu Society which recognizes only four classes namely Brahmins, Kshatriyas, Vaishyas and Shudras, yet for political purposes they were reckoned as part of the Hindu Society. So that for political purposes such as representation in the Legislature etc., the question of the population of the Untouchables was of no consequence. Up to 1932 the political question was one of division of seats in the Legislature between Hindus and Musalmans only and as there was no question of the seats that came to the lot of the Hindus being partitioned between the Touchables and the Untouchables and as the whole share went to the Touchables they did not care to inquire what the population of the Untouchables was. By 1932 the situation had completely altered. The question of partition was no longer a question between Hindus and Musalmans. The Untouchables had begun to claim that there should not only be a partition between the Hindus and Musalmans but that the share allotted to the Hindus should be further partitioned and the share of the Untouchables given to them to be enjoyed by them exclusively. This claim to separation was recognized and the Untouchables were allowed to be represented by members of their own class at the Indian Round Table Conference. Not only was the separate existence of the Untouchables thus recognized but the Minorities Sub-Committee of the Indian Round Table Conference had accepted the principle that under the new Constitution the depressed classes should be given representation in all Legislatures in proportion to their population. It is thus that the population of the Untouchables became a subject of importance. The less the population of the Untouchables the greater the share of the political representation that would go to the Touchable Hindus. This will explain why the Touchables who 1 I.F.C. Vol. III, p. 188.

242 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES before 1932 did not care to quarrel over the question of the population of the Untouchables, after 1932 began denying the very existence of such a class as Untouchables. The ostensible grounds urged by the Hindus before the Lothian Committee for reducing the population of the Untouchables were two. One was that the figures given by the Census Commissioner were for Depressed Classes and not for Untouchables and that Depressed Classes included other classes besides Untouchables. The second ground urged by them was that, the definition of the word should be uniform throughout all India and should be applied in all Provinces in determining the population of the Untouchables. In other words they objected to a local test of untouchability. The first contention was absolutely untrue. The term Depressed Classes was used as a synonym for Untouchables and the term Depressed Classes was used instead of the term Untouchables because the latter, it was felt, would give offence to the people meant to be included under the term. That, it was used to denote only the Untouchables and it did not include the Aboriginals or the Criminal Tribes was made clear in the debate that took place in the Imperial Legislative Council in 1916 on the Resolution moved by the Honourable Mr. Dadabhoy. The second contention of the caste Hindus was that the test of untouchability should be uniform. The object of putting forth this contention was to reduce the number of Untouchables. It is well known that there are variations in the forms which untouchability assumes in different parts of India. In some parts of India, Untouchables are unseeables i.e. they cause pollution if they come within the sight of a Touchable Hindu. In some parts Untouchables are unapproachables i.e. they cause pollution if they come within a certain distance of a Touchable Hindu. Of these unapproachables there are two classes. There is a class of unapproachables who cannot come within a certain fixed distance of a Touchable Hindu. There is another class of unapproachables who cannot come so near a Hindu as to let his shadow fall upon him. In some parts of India an Untouchable is not an unseeable or unapproachable. It is only his physical contact which causes pollution. In some parts an Untouchable is one who is not allowed to touch water or food. In some parts an Untouchable is one who is not allowed to enter a temple. With these variations it is clear, that if unseeability was taken as the only test of untouchability, then the unapproachables would have to be excluded from the category of Untouchables. If unapproachability was taken as a test, then those whose touch only caused pollution will have to be excluded from the category of

243 FROM MILLIONS TO FRACTIONS Untouchables. If causing pollution by touch be taken as a test, then those whose disability is that they are not allowed to touch water or food or those whose only disability is that they are not allowed to enter the temple, shall have to be excluded. This is what the Hindus wanted to do. By insisting upon uniform test they wanted to eliminate certain classes from the category of Untouchables and thereby reduce the population of the Untouchables. Obviously their point of view was fallacious. Untouchability is an outword expression of the inner repulsion which a Hindu feels towards a certain person. The form which this repulsion takes is comparatively a matter of small moment. The form merely indicates the degree of repulsion. Wherever there is repulsion there is untouchability. This simple truth the Hindus knew. But they kept on insisting upon uniformity of test because they wanted somehow to reduce the population of the Untouchables and to appropriate to themselves a larger share of political representation. VI This struggle between the Hindus and the Untouchables constituted undoubtedly the main episode. But within this episode there was another which, though of a smaller character, was yet full of significance. It was the struggle between the Backward Classes and the Untouchables. The representatives of the Backward Classes contended that the category known as Depressed Classes should not only include Untouchables in the strict sense of that term but should also include those classes which are economically and educationally backward. The object of those that wanted, that not only the Untouchables but also those who are educationally and economically backward shall also be given separate representation, was a laudable one. In putting forth this contention they were not asking for anything that was new. Under the reformed constitution that came into operation in 1920, the right of the economically and educationally backward communities was recognized in the two provinces of India namely Bombay and Madras. In Bombay the, Marathas and allied castes and in Madras the Non-Brahmins were given separate representation on the only ground that they were economically and educationally backward. It was feared that if special representation was not given to those communities, they would be politically suppressed by the minority of high caste Hindus such as Brahmins and allied castes. There are many communities in other Provinces who are in the same position and who need special political representation to prevent their being suppressed by the higher castes. It was therefore perfectly proper for the representatives of the Backward

244 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES Classes from the Hindus to have claimed special representation for themselves.1 If their point of view had been accepted the total number of Depressed Classes would have swelled to enormous proportions. But they received no support either from the Untouchables or from the high caste Hindus. The Hindus were opposed to the move which was calculated to increase the population of the Depressed Classes. The Untouchables did not want to be included in their category any class of people who were not really Untouchables. The proper course for these backward communities was to have asked to make a division of Touchable Hindus into advanced and backward and to have claimed separate representation for the Backward. In that effort the Untouchables would have supported them. But they did not agree to this and persisted in being included among the Depressed Classes largely because they thought that this was easier way of securing their object. But as the Untouchables opposed this the backward communities turned and joined the Hindus in denying the existence of Untouchables, more vehemently than the Hindus. In this struggle between the Touchables and Untouchables the latter did not get any support from the Mahomedans. It will be noticed that in the Punjab Provincial Franchise Committee, only one Mahomedan supported the representative of the Untouchables in his assertion that there are in the Punjab communities which are treated as Untouchables. The rest of the Mahomedan members of the Committee did not join. In Bengal the Hindu and the Mahomedan members of the Bengal Provincial Franchise Committee agreed not to express any view on the matter. It is rather strange that the Mahomedans should have kept mum. It was in their interest that the Untouchables should be recognized as a separate political community. This separation between the Touchables and the Untouchables was to their benefit. Why did they not help the Untouchables in this struggle for numbers? There were two reasons why the Mahomedans took this attitude. In the first place the Mahomedans were asking for more than their population ratio of representation. They were asking for what in Indian political parlance is known as weightage. They knew that their weightage must involve a loss to the Hindus and the only question was which section of the Hindus should bear the loss. The Touchable Hindus would not 1 The necessity for making such provision for the Backward Classes in U. P. from which this demand mainly came was amply demonstrated by what the Government of U. P. said in its Memorandum to the Simon Commission. Regarding the composition of the U. P. Legislature it said — “In the Province as a hole the four leading Hindu Castes, Brahman, Thakur, Vaishya and Kayastha form 21.5 per cent of the total Hindu population, but these four castes have supplied no less than 93 per cent of the Hindu Members of Council. The Jats, with 1.8 per cent of the population, have contributed another 5 per cent to the Hindu Membership; and all the millions included in the multitude of other Hindu Castes, including the real agricultural castes, though they amount to over 76 per cent of the Hindu population have only succeeded in supplying 2 per cent of the representation”, p. 560.

245 FROM MILLIONS TO FRACTIONS mind the weightage if it could be granted without reducing their share. How to do this was the problem and the only way out of it was to reduce the share of the Untouchables. To reduce the share meant to reduce the population. This is one reason why the Mahomedans did not help the Untouchables in this struggle for numbers. The second reason why the Mahomedans did not help the Untouchables was the fear of exposure by the Hindus. Although Islam is the one religion which can transcend race and colour and unite diverse people into a compact brotherhood, yet Islam in India has not succeeded in uprooting caste from among the Indian Musalmans. Caste feeling among the Musalmans is not so verulent as it is among the Hindus. But the fact is that, it exists. That this caste feeling among the Musalmans leads to social gradation, a feature of the Muslim Community in India, has been noticed by all those who have had an occasion to study the subject. The Census Commissioner for Bengal in his report says: ( The quotation is not recorded in the MS. —Ed.) These facts are quite well known to the Hindus and they were quite prepared to cite them against the Muslims if the Muslims went too far in helping the Untouchables in this struggle for numbers and thereby bringing about a dimunition of the seats for Caste Hindus in the Legislature. The Mahomedans knew their own weak points. They did not wish to give an excuse to the Hindus to rake up the social divisions among the Musalmans and thought that their interest would be best served by their taking a non-partisan attitude. The Untouchables were thus left to themselves to fight for their numbers. But even they could not be depended upon to muster for the cause. When the Hindus found that they could not succeed in reducing the number of the Untouchables, they tried to mislead the Untouchables. They began telling the Untouchables that Government was making a list of the Untouchable communities and it was wrong to have a community’s name entered in such list because it would perpetuate untouchability. Acting on this advice, many communities who were actually an Untouchable community would send a petition stating that it was not classed as Untouchable and should not be listed. Much effort had to be made to induce such communities to withdraw such petitions by informing them that the real purpose was to estimate their numbers in order to fix their seats in the Legislature. Fortunately for all, this struggle is now over and the controversy is closed and the population of the Untouchables can never be open to dispute. The Untouchables are now statutorily defined. Who are Untouchables is laid down by a schedule to the Government of India Act 1935 which describes them as Scheduled Castes. But the struggle