INTRODUCTION:

Whenever any country faces difficult situations and, challenges, whether they are political or economic, the intellectuals and politicians at some point or other need to search their own country's history for the solutions. The historical events, people and their thoughts that have shaped the country prove to be the vital elements for solving the current challenges of the country.¹Dr Babasaheb Ambedkar was one of our greatest jurists, economists, crusading champion of human rights, and social reformer. What is well known about Dr. Ambedkar's fights against social prejudices in India, but what is little known is how he had also impacted his impression on the economy through his views and thoughts.

Ambedkar's identity as an economist might have escaped mass notice it’s because of his fame as the Chairman of the Drafting Committee of the Constitution and as a leader of the backward and downtrodden sections of Indian society. Prof. Amartya Sen, the first Asian winner of the Nobel for economics, claimed during delivering Sir Dorabji Tata Memorial Lecture Series in May 2007 that "Ambedkar is my father in Economics. He deserves more than what he had achieved today. However, he was a highly controversial figure in his home country, though it was not the reality. His contribution in the field of economics is marvellous, and will be remembered forever."²

As an economist, Dr Ambedkar propagated that the state is the owner of the land. To him, the basic industries should be state monopolies and rest should be controlled by the private owners. He thought that the "democratic state socialism" can be achieved by state control over land, some basic industries, religions, caste and through an elaborate scheme of the constitutional method. According to him, caste consciousness hampers all the economic systems.³Surprisingly, enough Dr Ambedkar had also suggested free economy, globalization, liberalization and privatization as early as in 1923 side by side with state-owned basic industries, land and insurance. He had stressed that the value of a rupee must be kept stable if the policy of the free economy is to be successful. Hence, one can say that Dr Ambedkar, a man educated in USA and UK, was "not an armchair economist" but he was "an economist in thought and action with a rare vision".⁴

How one can expect that the problems and challenges posed by poverty, population growth, agricultural decline and economic degradation had not caught his attention. Ambedkar realised very earlier that the increased population would be a burden on the growing economy of free India’s future development. Therefore, to eradicate poverty, unemployment, and safeguard reproductive health, Ambedkar favoured proper birth control policies and measures to be implemented by the government for progressive and stabilised growth and development.

If we talk about India, it has the youngest population in the world with 472 million children⁵ still globally India contributes about 21% of the total global burden of child death. The current population of India as per the census of 2011 is 1210.2 million.⁶This increased population is a burden on the economy and the future development of India. Dr Ambedkar was quick to acknowledge this problem when on behalf of Dr B. R. Ambedkar, the speech delivered by Shri P. J. Roham on 10th November, 1938 in Mumbai Provincial Assembly on a non-government resolution was to be considered, it is a fundamental base to understand the thoughts of Dr B. R. Ambedkar on family planning and population control. Of course, B. R. Ambedkar himself wanted to present the resolution, but due to some unavoidable circumstances, he could not attend. The resolution was comprised of the limited size of the family and also the urgent need for proactive measures among the masses regarding birth control. According to Ambedkar there were “few people have an adequate idea of the immense loss sustained by children born of persons who are handicapped either physically, mentally or financially. The prevention of the births of such children would reduce the death-rate among mothers who succumb to child-birth and its concomitant diseases, lower infantile mortality, improve public health by removing the many diseases due to want of even the prime necessaries of life felt by many persons, check the offences perpetrated by persons suffering from intense poverty and would bring about an all-round uplift of society by affording full scope to its spiritual advancement.”⁷

Dr B. R. Ambedkar emphasised that some measures to control the population such as the ban on child marriage system, increasing the age of marriage, economic empowerment of women are also limited, ineffective and impractical. Thus to avoid the unexpected births and to maintain control of various diseases, he emphasised upon the use of scientific instruments of birth control. He advocated that family planning is the only one measure to control the population. He considered the problem of population in respect of family, child development, female health and food grain supply. The following pages will discuss Ambedkar’s views, and thoughts on the necessity of population control policies by the government and the problems our country is subjected to due to increased rate of population.

OBJECTIVES:

The following are the chief objectives of this study-

a. To explore the vision of Ambedkar with special reference to population-control policy.

b. To document Ambedkar’s ideas on birth-control in colonial settings and its impact on post-colonial India.

METHODOLOGY:

The methodology of the paper is, qualitative as well as exploratory. With the help of Dr. B.R. Ambedkar’s speech which was delivered by P. J. Roham on 10th November, 1938 in Mumbai Provincial Assembly on a non-government resolution, which was later published in the form of collections of his thoughts and speeches, books and articles which studies the Dr. Ambedkar as reformer, are used to explore the Ambedkar’s insistence on scientific measures in India with comprehensive economic development of the country.

REVIEW OF LITERATURE:

Extensive literature contributed towards Dr Ambedkar’s as a social reformer and as an economist.⁸By analysing various aspects of Ambedkar’s thoughts on population control, Dr Rajendra (2014) studies the opinion of former on birth-control and highlights that Ambedkar emphasis on population-control was to bestow on people the equal standard of living and for that population control is inevitable. Similarly, taking his speech in the assembly, Bhadarge (2017) shows Ambedkar’s insistence on the need for birth-control measures in the country. He studies the propagation of birth-control through his journal Samajswathayay to educated people on the problems of over-population. This work, however, in colonial setting attempts to explore the significance of Ambedkar’s ideas of birth-control when the infant and maternal health was higher in India. The paper thus studies Ambedkar as a visionary who understood the complexities of over-population as an obstacle in economic growth of the country and thus suggested birth-control both for colonial and post-colonial India.

FREEDOM OF WOMEN ON CONCEPTION:

Dr Ambedkar was equally sympathetic with the women as with the downtrodden class of Indian society. He not only recognised the freedom of women from the superstitions of religion and higher classes dogmas but also keen for her independence on childbirth. Together with the young lives, Ambedkar was concerned for the health and well-being of the females of society. As he writes, “The present keen struggle of life renders timely marriage impossible for many and thus exposes them to various diseases and habits. Many women become invalid for life and some even lose their lives by the birth of children in their diseased condition or in too great numbers or in too rapid succession.”⁹ Availability of data on maternal mortality and morbidity in colonial India is not sufficient to assess the loss of lives during childbirth, assessment made by our great leader’s open doors to understand the need reformation in healthcare. Ambedkar emphasised that “attempts at abortion, resorted to for the prevention of unwanted progeny, exact a heavy toll of female lives. Unwanted children are often neglected by their mothers and hence they become nothing but a burden to society which is further deteriorated by the addition of defective progeny from diseased persons. Birth-control is the only sovereign specific that can do away with all these calamities. Whenever a woman is disinclined to bear a child for any reason whatsoever, she must be in a position to prevent conception and bringing forth progeny which should be entirely dependent on the choice of women. Society would in no way profit by the addition of unwanted progeny. Only those children, who are welcomed by their parents, can be of social benefit and hence every woman must be enabled to resort to prevention of conception quite easily.”¹⁰

Even today also the increased infant mortality is a serious concern to the government. Dr Ambedkar not only emphasised on the reduction of infant mortality rates in India but was also concerned with the percentage of survival of the children, as he suffered the loss of four out of five children which according to him he never regretted. He argued, “due to excessive child-mortality, the rate of growth of the population of countries like India is not equal to that of countries like England though the birth-rates in countries of the former type are higher than those in the latter type. The birth-rate of England is nearly half that of India. Yet we find that the population in England increased by nearly 23 per cent. Between 1901 and 1931, while the population in India rose by only 17 per cent in the same period. This will show that even for a rapid growth of numbers, the better way is to adopt the practice of birth-control and thus cut down infantile mortality.”¹¹

In contrast to people who were condemning western medicine and considered it a threat to indigenous medical practices, Dr Ambedkar welcomed the new development wholeheartedly. He advocated the movement of reformers who raised voices for women’s freedom of contraception as “the experience of several scientists from different places has proved that the higher the birth-rate, the higher is the death-rate also and no sooner the birth goes down, the death-rate also declines. The result is that not only is the survival-rate not adversely affected but very often it even rises. Dr Maria Stopes has found from the experience gained in “The Mothers’ Clinic” that the greater the number of conceptions the higher is the rate of maternal and infantile mortality.”¹²

POVERTY AND BURDEN OF POPULATION:

Poverty is the cause of overpopulation in our country, unfortunately, today also. The poor people have a notion that the more children you have, the more hands to work and earn. But what they ignore is the fact that those earning hands have the mouth too. It’s because of poverty that the poor parents fail to rear their children properly. As Ambedkar himself born in a low-income family, he understood the lack of facilities whether it is food or education, a child faces because of poverty. But this challenge, he considers was because of the parents who for the purpose of economic strengthening of the family gave birth to more children. Thus he emphasised that eradication of poverty is essentially more than the introduction of measures to control overpopulation. For he opined, “in our country, the same condition prevails in cities like Bombay. A few exceptions apart, it is observed that virtue is palsied where poverty prevails. Further on it will be shown how it is well-nigh impossible to uproot poverty without the aid of birth-control. The aphorism, CkqHkqf{kr % fde~ u djksrhikie~, is well known.”¹³

He further by exemplifying countries like China explained that parents are forced to abandon their children on the streets because of utter poverty and distress. He criticised poverty as “it is bitter and terrible poverty that makes the parents expose their infants. In the light of such instances, it is futile to hope that ordinary persons will be able to avoid progeny merely through self-control.”¹⁴ Furthermore, Dr. Ambedkar on the urgency of family planning gave the example of Western nations where “modern contraception is utilised by persons of all races, religions and strata. For instance, it is found that the notion that the Roman Catholics are against birth-control is unfounded. France is a Roman Catholic country and still it is notorious that the birth-rate in that country is quite low…….”¹⁵

GANDHI AND AMBEDKAR ON BIRTH CONTROL:

The chief difference between the philosophy of Gandhi and Ambedkar was that the former inclined towards religious and spiritual approach while the latter emphasised upon the western or scientific approach.

The birth control activist Margaret Sanger and Marie Stopes visited India; they desired that Gandhi should extend his support to the birth control measures in India. While ‘he strongly advocated brahmacharya, by which he meant control over all senses, including the sexual. Because he believed that women were sexually passive and apathetic, he primarily addressed men while speaking of the ideal of attaining control over one’s senses, betraying an underlying masculinist premise that informed his understanding.’¹⁶ Gandhi in his interviews was against the use of contraceptives by the Indian women, which according to him “contraceptives are an insult to womanhood.”

Though, Tagore, Nehru, Ambedkar and Bose, advocated the birth control measures in the country yet three of them failed to bring this movement at ground level. He said, “When we have realised that birth-control is the sine qua-non for every progress, we must consider the means to attain that end. To be satisfied with only that much of sexual enjoyment that is necessary for getting the desired number of children and to banish sexual thoughts from one’s mind when progeny is not required is one of the ways. The use of modern contraceptives is the other way. As for the first way, it must be remembered that while continence in the unmarried state may be possible, it is nothing but displaying ignorance about human nature to expect that young and healthy married couples, living together and fond of each other, can observe continence for years together. The cases of strong-willed persons, whose minds are not affected in the presence of objects of enjoyment, apart, there is no doubt that ordinary human beings are bound to fall a prey to the influence of enticements. Is it not strange, therefore, that this fact, which is as clear as daylight, is denied by some.”¹⁷

He further criticises the spiritual thoughts of Gandhi in the following words, “Self-control has been proved to be absolutely useless for birth-control from the experience of several countries and ages. Even the advocates of continence cannot claim that ordinary persons will be able to eschew sexual intercourse altogether throughout their lives. The laying aside of continence even for a single day every year may lead to an annual conception. Even, if we assume that self-control enables certain persons to bring about birth control, we cannot draw the conclusion that others will be able to follow them. It is necessary to remember that just as appetite for food differs in the case of different persons, so sexual appetite also varies from person to person.” In his speech, he emphasised “strict observance of certain rules laid down in Hindu scriptures necessitates the neglect of the ideal of family-limitation. For instance, verse 8, Chapter 54, of “Vishnu Smriti” enjoins sexual intercourse on certain specified days. As a doctor has wisely remarked if men had to bear the pangs which women have to undergo during child-birth none of them would ever consent to bear more than a single child in his life. It is wrong to hold that because the ideal of large families is before society up to this time nobody wishes to limit his family.”¹⁸

As a champion of female health and birth control measures, Ambedkar enthusiastically asserted“...it is, therefore, established that there is no go without recourse to modern contraceptives. To deny the necessity of those remedies is to show one’s preference for abortions, infanticides, etc.”¹⁹ He was, thus, one of the chief advocators of western medicine in the country paving the way for the freedom of women on contraception and decline in the child mortality rates in the country.

SOCIETY AND POPULATION:

Dr B. R. Ambedkar further recognised that the common people even illiterate were sensible enough to understand the significance to modern medicine and if proper promotion of latest research executed properly and birth control measures were made available to them by the colonial government they would use them at a greater extent, than expected.

Ambedkar was against the politicisation of welfare measures for personal gains by political parties. He criticised about the people who in order to increase their mass base and the political base does not strengthen the institutions promoting contraceptive measures. For he said, “Some people think that they would be losers if the numbers in their particular race, religion, or region are lessened. They are afraid that their adversaries would thereby be enabled to gain ground over them. In the first place, it is necessary to remember in this connection that the rate of increase of a population does not necessarily dwindle down as soon as family limitation is resorted to. That rate is dependent not merely on the birth-rate but chiefly on the survival-rate with the exception of London, all the (above) towns are solidly Roman Catholic, yet they all have a lower birth-rate than London. Three of them are in Mussolini’s Italy. It will be thus seen that the fear, that other communities will neglect birth-control and will thus become stronger in numbers, is altogether a baseless one.”²⁰

He thus kept the country’s progress above personal gains and appealed from masses for promoting birth-control for better women and child healthcare in colonial days. He feared that the birth-control propaganda will fail to filter down to the masses and outcome of this movement would be ‘dysgenic instead of eugenics, is also groundless’. In his speech in Legislative Assembly of Bombay Presidency he considered that the “lower classes do take advantage of contraceptives as soon as they are made cognizant of them, the need being greater in their cases. The masses in our country, though illiterate, are intelligent enough to know in what their own interest lies and hence there is no doubt that they will fully utilise this invention also as soon as they are made aware of its existence. Vasectomy would be found to be useful in the case of such persons and hence Government and municipalities must provide facilities in this respect in their hospitals, etc.”²¹

In his answer to the political contentions on birth control measures, Ambedkar refuted their arguments by his own logical argument that “the opponents of this movement try to show its futility by pointing out the examples of France, Germany and Italy but they forget that we cannot follow these countries unless it is proved that their attempts at the increase of their populations are justified. In the first place, it must be kept in mind that the birth-rates of these nations are much lower than the birth-rate of our country.”²²

MARRIAGE AND BIRTH-CONTROL:

Marriage reform campaigns relied heavily on official maternal and infant mortality rates and medical professionals spoke out publicly in favour of rasing the age of consent and against the practice of child marriage, calling it ‘barbarous’.²³ Two significant legislations for marriage reform were ‘Age of Consent Bill 1891’ and the ‘Sarda Act of 1929’. These campaigns led to the confluence of medical opinion, official attitude and nationalist agitation with the demand of increasing the age of marriage from 12 to 14 years.

Social reformers asserted that the high rate of maternal and child mortality was due to child marriage which led to mothers producing weak babies. Thus they claimed that child marriage accelerated the moral and physical decay in Indian society. For reformers, the practice of child marriage though part of the historical background to India’s yet they considered it as backwardness developing in the country and would unlikely to hamper progress in the post-colonial India.

But the condemnation of child marriage was a double-edged sword- it was equally open to appropriation by nationalists and to appropriation by apologists for the colonial regime. While nationalists argued that colonial rule weakened India morally, physically and economically, colonial apologists countered that the high rates of maternal and infant mortality were due to the widespread practice of child marriage and that this was evidence of the continued inability of Indians to govern them.²⁴ Journals focusing especially for women healthcare like Madhuri, StriDarpan, StriSubodhini, had articles on domestic hygiene, negligent child care practices, childbirth, pregnancy and infertility. These articles addressed the issues of high maternal mortality and need for better women’s healthcare for healthy babies. This paved the way for hygiene promoting different kinds of literatures which raised not only the health issues but also ‘influenced in elaborating gender, class, caste, religious and national identities.’²⁵ These articles and magazines made the women and mothers realize their duties towards the nation, which will need healthy children after independence, for a successful economy. Thus the nationalist sentiments were invoked through vernacular literature among the women of the province.

Critics of birth control measures thus considered lowering of child marriages in India as a means to reduce the infant mortality rate and keep a check on overpopulation. Ambedkar denied this remedy too as he apprehended that “... years must elapse before the ages at which girls are married would be sufficiently raised in our country...when we notice the difficulties in the enforcement of the Sharda Act, fixing the minimum age of marriage of a girl at 14, we can easily see that it is almost useless to hope that in the near future women in our country will postpone their marriages up to 22 and population will be checked thereby.”²⁶Dr. Ambedkar quoted the conclusions drawn by Mr. P. K. Wattal on the fertility-enquiry based on the 1931 census that “even when late marriages would come into vague generally, there is no chance of population being appreciably checked thereby. More children would live up to mature ages and hence there is a chance of an increase and not a decrease in the rate of growth of our population.”²⁷ He emphasised on the birth-control even when the government increased the age of marriage for girls and for people being unable to marry at proper ages.

ECONOMY AND BIRTH-CONTROL MEASURES:

India’s economy primarily rests on agriculture. Even today agriculture is the mainstay of our economy as about 70% of our population depends on this industry. Thus, it increases the burden on land which forces the people to withdraw and look for other sources else thrown to the mouth of utter poverty. As an economist, our expectations increase on how Dr Ambedkar visualised the role of population control policy in the development of the country further maintaining the economic balance of the state. He considered that the economic independence of women has nothing to do with family planning as women working on fields still have many children.

It was believed that independence would change the then situation, but Ambedkar disagreed with them. By comparing the situations in America and other western countries asserted that due to overpopulation countries like Holland, America, Britain failed to feed its population with proper diet. Hence the rate of malnutrition is higher among the children and people of the state and thus failed to prepare for health policy for all. He considered that India could gain economic development and maintain the standard of life of the masses only if there is a comprehensive policy for population control as “with every opportunity afforded for its expansion, population begins to grow rapidly and thus nullifies all the advantages secured through great efforts.”²⁸

He suggested that the post-colonial government must take into account the rising poverty which not only a cause of over-population but also a means of high rates of malnutrition in the country. As poor could not afford nutritious food, it will increase the prevalence of diseases and anaemia among women, who on the other hand will produce weak bodies. Emphasising the need and advantages of the implementation of birth control measures, he exemplified the western countries where such measures had brought not only prosperity but also economic advancement. Ambedkar explained that the main object of the movement for birth-control is to reduce birth-rate so that to maintain population decently with the aid of its self-sufficiency.

People were under the impression that modern scientific discoveries will solve the problems of food. According to Ambedkar, it is mal-distribution that is the root cause of the economic difficulties in the country. He highlighted that it is necessary to remember that equal distribution would never bring a permanent and material amelioration of the condition of the people unless the growth of population is controlled by means of family-limitation. For he said, “Land being the chief source of all wealth, there cannot be plenty for all unless plenty of fertile land falls to the share of each individual. In India, there is only three-quarters of an acre of cultivable land for each individual and, as has been already pointed out, according to the opinion of the Royal Commission on Agriculture, much of the uncultivated land in this country is practically useless.”²⁹

CONCLUSION:

Ambedkar asserted that “Birth control movement has afforded such an opportunity to our provincial government and it is hoped that they will not let it slip but will fully utilize it to the benefit of themselves and the people.”^30-37Unfortunately, his resolution was defeated, only eleven members voted in favour and fifty-two opposed it.

It is unfortunate that we have still not focussed towards the problem of overpopulation highlighted by Dr. Ambedkar. It is a high time when if we underestimat the suggestions and warnings of the great leaders and intellectuals of our country we would face utter disorder, poverty, unemployment and ill-health. Ambedkar advocated birth control measure to be a prominent and sole measure through which a country can beat the consequences of over-population. He propagated the modern scientific investigations of twentieth century in the country for the welfare of women and children which failed to attract attention of leaders and masses. His vision for the new India was the path of continuous and comprehensive economic progress which could be achieved by checking the growth of population through birth-control measures.

ACKNOWLEDGEMENT:

I am very grateful to Indian Council of Historical Research (ICHR) JRF fellowship, for this work was made possible by their grant

CONFLICT OF INTEREST:

The author declares no conflict of interest.

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11. Dr. Babsaheb Ambedkar Writings and Speeches, Vol. II, p-268.

12. Dr. Babsaheb Ambedkar Writings and Speeches, Vol. II, pp-267-68.

13. Dr. Babsaheb Ambedkar Writings and Speeches, Vol. II, p-264.

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15. Dr. Babsaheb Ambedkar Writings and Speeches, Vol. II, p-269.

16. Sanjam Ahluwalia, Reproductive Restraints- Birth Control in India, 1877-1947, Permanent Black, Ranikhet, 2008, p-71.

17. Dr. Babsaheb Ambedkar Writings and Speeches, Vol. II, pp-264-65.

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19. Dr. Babsaheb Ambedkar Writings and Speeches, Vol. II, p-267.

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21. Dr. Babsaheb Ambedkar Writings and Speeches, Vol. II, p-270.

22. Ibid.

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27. Dr. Babsaheb Ambedkar Writings and Speeches, Vol. II, pp-272-73.

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29. Dr. Babsaheb Ambedkar Writings and Speeches, Vol. II, p-275.

30. Dr. Babsaheb Ambedkar Writings and Speeches, Vol. II, p-276.

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Received on 05.03.2019 Modified on 10.05.2019

Res. J. Humanities and Social Sciences. 2019; 10(3):875-881.

DOI: 10.5958/2321-5828.2019.00144.X