Movements organised by Women, Students and Marginal People in the 20th Century India: Characteristics and Analyses

1.Write a note on the Gandhi-Ambedkar debate regarding the Dalit movement. 

Answer: Differences in perspective were observed between Gandhiji, the lifeblood of India’s national movement, and Dr. B. R. Ambedkar, the greatest leader of the Dalit movement, regarding Dalit ideology and rights.
The Gandhi-Ambedkar Debate on Dalit Rights: Firstly, Ambedkar believed that the Varna system prevalent in Hindu society was the cause of all atrocities and untouchability against the Dalit society.

On the other hand, Gandhiji was a supporter of the Varna system but strongly opposed untouchability. While keeping the Varna system intact, he focused on the eradication of untouchability and the welfare of the Dalit community. In this way, a debate arose between these two personalities on the question of supporting and opposing the Varna system.

Secondly, Gandhiji wanted to establish coordination and unity among all classes based on nationalism. But Ambedkar said that this was not possible because the Dalits were already in a very bad condition due to the exploitation of the Brahmins.

Thirdly, Gandhiji emphasized Indian nationalism as a whole. He did not want sensitive issues to weaken the national movement.

Ambedkar’s perspective was different. He said that nationalism would be properly transmitted only when Dalits were given due respect and accepted into the mainstream of society. Ambedkar opined that giving them equal rights was very necessary.

Fourthly, Gandhiji wanted to explain India’s past history brightly. But Ambedkar said that there were many scandalous chapters in it, such as the centuries-long persecution of the Dalits.

Fifthly, Gandhiji viewed the eradication of untouchability and the upliftment of Dalits from a religious perspective. On the other hand, Ambedkar judged the Dalit problem from a socio-economic perspective.

2.What role did Dipali Sangha play in the armed revolutionary movement? 

Answer: The name ‘Dipali Sangha’ is particularly noteworthy in the context of the participation of women in the armed revolutionary movement.

Establishment: Revolutionary nationalist leader Lila Nag (Roy) founded Dipali Sangha in Dhaka in 1923.

Objectives: The main objectives of this organization were women’s awakening, women’s self-establishment, and above all, involving women’s society in the armed revolutionary movement.

Activities:

Expansion of Women’s Education: Study circles were formed in neighborhoods by Dipali Sangha. Many schools were established, industrial institutions were set up, and adult education centers were developed through this initiative.

Initiation into Armed Revolutionism: Training in stick fighting, physical exercise, and the use of weapons was provided by Dipali Sangha to increase the courage and strength of women. Virangana Pritilata received her initial weapons training here.

Dipali Exhibition: ‘Dipali Exhibition’ was started in 1924 under the initiative of Dipali Sangha. Efforts were made to make women economically self-reliant by selling the goods they made here.

Dipali Chhatri Sangha (Dipali Women Students’ Association): Dipali Chhatri Sangha was established in Calcutta in 1926. Notably, this was the first women students’ organization in Bengal and India. Renuka Sen, Pritilata Waddedar, Binapani Roy, and others were its notable members.

Dipali Chhatri Bhavan (Dipali Women Students’ Hostel): Dipali Chhatri Bhavan, a residence for women workers and students, was established in Calcutta in 1930 under the initiative of Dipali Sangha. Later, it became one of the meeting centers for women revolutionaries.

Publication of Magazine: A magazine under the editorship of Lila Nag began to be published by Dipali Sangha from 1931. This magazine promoted the overall development of women and women’s education along with the spread of revolutionism. Inspired by Rabindranath Tagore, Lila Nag named this magazine ‘Jayasree’.