Social justice / social reform

Social Justice / Social ReformSocial Justice / Social Reform

Social Reforms and social JusticeSocial Reforms and social Justice
• Social Reform is a historical category. It is
an evolving and widening concept. It represents
the spirit of modernity to establish “JUST SOCIAL
ORDER” based on RATIONALITY and
EQUALITY. It is not a neutral but a loaded
phrase.
It implies social change because social
good presupposes a living, changing society.

Social Reforms and social Justice…Social Reforms and social Justice…
Modern Social Reform in Maharashtra commenced soon
after 1818 i.e. the establishment of British rule.
The stimulating forces were exclusively western in the
beginning :- I British law and administration,
II English Education and,
III Ideas of rationalism,
liberalism and humanism,
IV Missionary activities,
V Indological researches,
VI Science and material elements
of Western Civilisation.

• The concept of ‘Social Justice’ is a historical
category.
• Its evolution is to be traced through the
recorded human experience in time &
space. Being an evolving and ever
widening concept, it defies a precise
definition.

More importantly, it is not a neutral but
loaded term. Its meaning and content vary from nation
to nation, from society to society, and even within the
same society from time to time.
some essential features of ‘social justice’ as
commonly accepted by the modern society are:
Right to life; liberty; equality; and
pursuit of happiness for all
without discrimination, for discrimination on account of
caste, creed, and colour is affront to human dignity.

The notion of equality in a social &
economic sense, which constitutes the
essence of social justice, was practically
unknown in this country through out its long
history.
Pandit Jawaharlal Nehru in his
“Tryst with Destiny” speech delivered on
August 14, 1947, set out the principal goals of
free India.

“To bring freedom and opportunity to the
common man, to the peasants and workers of
India, to fight and end poverty and ignorance
and disease; to built up a prosperous,
democratic and progressive nation, and to
create social, economic and political institutions
which will ensure justice and fullness of life to
every man and women”.
…Jawaharlal Nehru [14:08:1947]

• Buddha and his Dhamma, as interpreted by
Dr Babasaheb Ambedkar, stood for social
justice. Dr Ambedkar tells us that Buddha
never cared to enter into a discussion, which
was not profitable to men’s welfare.
SAMATA (that is equality) and KARUNA
(love or comparison) are the key words in the
Buddha’s social philosophy.

• The Buddha reconised that misery (DUKKHA) is
operative on various levels.
• First level is physical misery caused by poverty, &
• Second level is mental misery caused by disregard of
human dignity.
• Preservation of human dignity, development of self-
respect among people, and attainment of self-
salvation – according to Dr Ambedkar is the essence
of Buddha’s teachings.
• It was a man-making philosophy.

• Teachings of medieval saint poets, belonging
to different communities and strata of society
from various parts of the country did express
ideal of equality. They spoke of spiritual
equality mainly.
• M.G. Ranade says their work modified “the
strictness of the old spirit of caste
exclusiveness, gave sanction to family
relations and raised the status of women. It
helped the nation to develop mental tolerance”.

• Religious dissent and social protest movements
was led by heterogeneous sects:
Satnamis, appaparthi, Shivnarayan (UP)
Karthabajas (Bengal)
Charandasin (Raj)
Virabrahmas (AP)
‘Sant mandali’ (Maharashtra)
in 18th
century during British rule indicating
emerging idea of social equality denouncing
the caste distinction.

• The idea of social justice became a motivating
force for the social reform movement in the 19th
century India.
• The mission and message of all the 19th century
reform movement, starting with Raja Ram
Mohan Roy’s ‘Brahmo Samaj’, according to
justice Ranade, was to:
Humanize, Equalise and Spritualise
the Indian Society.

Education
It is intellectual search for truth. It is a matter of
mental and social training.
Etymologically the word ‘Education’ means, “to
lead out”. It’s primary objective is “to evoke
faculties of mind”.
The concept of Education is expressed by two
Sanskrit words VINAYA and SAMSKARA.
These words denote the training of the feelings
and faculties: a well ordered and disciplined
mind, good manners and humility.

Education teaches to observe correctly, compare
and criticise, and arrive at correct premises.
Education also helps to liberalise the mind: to free
it from narrowness.
The proper training of mind, and promotion of
social righteousness leading to the
establishment of a moral order should
constitute the aims and end of education.

End product and aim of all education
must be Man-Making.
There is an apt Chinese saying in this regard:
“ When planning for a year: sow corn
When planning for a decade: plant trees
When planning for a life-time:
educate men and women.”
Kwan – TSU.

Excerpt from Dr S. Radhakrisnan ‘The Hindu View of Life’
“There has been no such thing as a uniform unalterable
Hinduism whether in point of belief or practice.
Hinduism is a movement, not a position; a process,
not a result; a growing tradition, not a fixed
revelation”.
Because of its elasticity and flexibility, Hinduism
occupies a unique position in the religious world. It
never defined itself in a rigid set of dogma. Its flexibility
permitted it to embrace within itself “many attitudes and
conceptions of God and man”.

Excerpt from Dr S. Radhakrisnan…(contd.)
Theism, pantheism, monotheism, monism, the path
of knowledge and the path of Bhakti or
devotion, all flourished side by side.
Hinduism created within India enough spiritual
space for different religions to co-exists and
flourish in creative interaction and draw the
common folks into purposive union with one
another.

Emergence Of Indian Nationalism
The British in pursuit of their own imperial interests
unwittingly created conditions that gave rise to Indian
nationalism.
Beginning as traders, the British gradually established
their political authority in different parts of India.
With the overthrow of Maratha power in 1818 they secured
political supremacy in the country.
The unity that the British imposed on India was external.
It was dictated largely by administrative
requirements of a foreign government.

The introduction of new education, a common
pattern of administration and the growth of
modern means of transport & communication
were some of the factors, which contributed to
the process of centralisation and political
unification of India.
Regardless of whatever else the British did in India,
they served as a potent instrument in the
creation of modern Indian state. Secured Indian
frontiers, fulfilled an essential pre-condition for
nationhood.

The British, thus, in pursuit of their own political and
economic interests brought about the political
unification of India. But, political unity can only
be sustained and strengthened by a deeper
cultural and spiritual unity.
Modernity is a state of mind with its features
as rationality, secular ethics, and respect for
private world of individual.

Mt. Stuart Elphinstone, The Governor of ‘Mumbai
Ilaka’ since 1819 with the help of superintendent
George Risto Jervice decided to take
education to grass root in 1823.
Established “The Engineering School” ‘Ganit Shilp
Vidyalaya’ . Translated 13 subjects including
calculus, trigonometry, geometry, algebra in
Marathi and Gujarati.
Pupil with vernacular medium fare better, he said.

The advent of famous Macauley’
Minutes in 1835 English language
was made necessary condition for
medium of instruction in
educational institutions.
English as the medium of instruction
not only delayed but also distorted
the process of social reform in India

The 35 years between the foundation 1822 and 1857 was
a period intellectual history of Mumbai and the country:
1. Bombay Native School Book and School Society,
1822 renamed Bombay Native Education Society, 1827
2. Engineer Institution, 1823
3. Bombay Medical School,1826
4. Bombay Branch of Royal Asiatic Society, 1831
5. Free General Assembly Institution: Wilson Institution, 1832
6. Bombay Medical and Social Society 1835

7. Bombay School of Industry (1835),
8. Elphinstone Institution and College (1836),
9. Board of Education (1840),
10. Native General Library (1845)
11. Grant Medical College (1845)
12. Bombay Mechanics Institution:
David Sassoon Library (1847)
13. Paramahansa Sabha (1847)
14. Students' Literary and Scientific Society (1848)
and it's branches: Marathi and Gujrati
Upayukta Dnyan Prasarak Sabhas (1849)

15. Sir Jamshetjee Parsee Benevolent Institution,1849
16. Buddhivardhak Hindu Sabha, 1851
17. Juvenile Improvement Library, 1852
18. Sir J J. School of Art, 1857
19. University of Bombay, 1857
Following the lead given by Bombay some such institutions
began to spring up in other parts of Western India,
especially in Pune. Each of them contributed in some
measure to a new awakening in Maharashtra which is
generally characterised as "Renaissance".

35 years between 1822 to 1857 saw the rise and growth
of vernacular press for dissemination of knowledge
and social criticism.
Following the lead by Gujarati Weekly the Bombay
Samachar, 1822, number of periodicals came into
existence.
Balashastri Jambhekar, a product of Elphinstone College
started three movements 1] Journalism to
dissimination of knowledge. He started Bombay
Darpan, 1832 & Digdarshan, 1840 – the views paper.
2] Widow marriage in 846, and 3] Reconversion to
Hinduism movement (Narayan and Sripad Sheshadri).

Bhau Mahajan's Prabhakar,1841;
Dhumketu,1853; Dnyan Darshan, 1854 started
serial publication of first Marathi novel ‘Eka Pragandha zalelya
Grahastachi Kanya’ 1857.
Anglo-Marathi Paper by Christian Missionary–
Dnyanoday, 1842
Krishnaji Trimbak Ranade's Dnyan Prakash,
1849
Dadabhai Navroji's Rast Gaftar, 1854

Many Social Legislations were enacted during this period by the British:
1. The Charter Act, 1813, granted establishment of
Christian Missionaries in India
2. Equal Punishment for Equal Offences irrespective of
caste & class Act, 1817
3. Abolition of Sati Act, 1829
4. Abolition of Slavery Act, 1843
5. Right to Inherit Property even after conversion Act, 1850
6. Hindu Widow Marriage Act, 1856
These legislations had direct effects on Indian Society.

The crucial factor that contributed to the relaxation of
social rigidity and orthodoxy was the application of
western Science and Technology for material
progress.
The first Cotton Mill in India was started in Mumbai in
1851.
The first railway line in the whole of India was laid in
Bombay from Colaba to Thane in the year 1853.
The new means of transport and communications,
migrant labour in search of livelihood, restaurants
and such other related things became the important
instruments of social change.

Dadoba Pandurang Tarkhadkar (1814-1882) wrote
Marathi book Dharmavivechan in 1843 under a pseudonym
"Ek Jagadwasi Arya" (A Cosmopolitan Arya) -- rational
statement of his theistic humanism.
The treatise enumerates seven principles :
1. God is One
2. The real Religion is devotion to God based
on love and good moral conduct
3. The spiritual religion of mankind is one
4. Every individual must have freedom of thought
5. All our daily work should be consistent with reason
6. The whole mankind is one caste:
merit & not birth should determine one's status
7. Right kind of knowledge should be imparted to all.

These tenets reveal that Dadoba's religion
was thought out basically in secular terms.
He categorically denied divine authority to
scriptures.
To translate his religious and social
philosophy into action Dadoba inspired
founding of the earliest reform associations
in Western India namely the Manava
Dharma Sabha, 1844 at Surat along with
other – Durgaram Mancharam, Dalpatrai &
Dinmani Shankar.

Having got transferred in Bombay as the Principal of
Normal School, he constituted Paramahansa
Sabha, 1847 as another reform association in
Mumbai.
This reform association adopted the tenets of
Dharmavivechan for their reform programme by
abolition of the distinction of caste, creed and
customs, they aimed at uniting all in one
fraternity and in the worship of one God.

After 1860, the Paramhansa Sabha, which
was a secret society became moribund. In
1867 it was resuscitated in the Prarthana
Samaj with it's emphasis shifted from
material to spiritual : from man to God. The
origins of Phule's Satyashodhak Samaj
are also to be traced to Paramhansa
Sabha, in 1873.

Mahatma Jyotirao Phule was influenced by
Thomas Paine: “Rights of Men” and abolitionist,
Theodore Parker.
Phule dedicated his book ‘Gulamgiri’ to Theodore
Parker for his struggles against black slavery.
Theodore Parker while giving a sermon in a church
on ‘ Crisis of American Civilization in 1840 said
“we should create a society of the people, by the
people, and for the people”.
A friend of Abraham Lincoln, William Hendon,
informed Lincoln about it. President Lincoln used
it to define democracy in his famous 264 word
Gettysburg speech.

Knowledge can be acquired by four different
ways:
i) by Intuition: Goodman
ii) by Inspiration: Eklavya style
iii) by Aspiration: Traditional craftsmen
iv) by Achievement: Training in skills under
proper supervision otherwise
it would lead to perverse achievement.
Means should be as important as the ends.

First batch of B.A. of Bombay University in 1862:
1. MAHADEV GOVIND RANADE
2. WAMAN ABAJI MODAK
3. RAMKRISHNA GOPAL BHANDARKAR
4. BAL MANGESH WAGLE
Were all members of first Socio-religious
reform movement THE PRARTHANA SAMAJ
started on 31st
MARCH, 1867.

“The Character of this Country is in your
hands…”
…Sir Bartle Freir
Chancellor of the University of Bombay in his
Convocation Address held in Darbar Hall of
Asiatic Society of Bombay in 1862 .

Sir Ramkrishna Gopal Bhandarkar
“…. By keeping our women in ignorance, we
have lost half of our moral and intellectual
resources”.
When man educates that individual gets
transformed but when a woman educated; the
whole family gets educated.

Phiroza --- a postmaster’s daughter had applied for
university education in 1884, but the admission was
denied for want of rules.
Two years later Rev. Sorabjee from Pune argued in favour
of university education for girls. Accordingly, petition
was sent to Briton through the Governor of Bombay for
sympathetic consideration. And, university Statutes
were amended to include women– He/She, his/her–
for the university course.
Cornelia Sorabjee of Ferguson College Pune became the
1st
lady in University of Bombay to Graduate in
1888.

Methods of Social Reform
1. Interpretation of Tradition
2. Rationalist Method
4. State Intervention, oversee method
3. Making a Sect

Theories of Justice
• First: Social Contract Theory
Associated with Hobbes, Rousseau, John Rawls
It supports political liberty & equality
• Second: Utilitarian Theory
Propounded by Mill & Bentham
Advocates greatest happiness of greatest numbers
• Third: Respect Theory
Associated with Emanuel Kant, Martin Luther King
Mahatma Gandhi, Phule, Naicker, Naran Guru & Ambedker
Opposes discrimination based on
Caste, Creed, Sex & Religion .

‘Manuski’, means dignity, is one of Ambedkar’s key
words. His claim to equality is based on the
dignity of human being. Ambedkar declared that
equality implied
1. The right to equal opportunity to all
2. The freedom from wants & fear
3. The freedom from oppression & dictatorship
of individual, social group or nation.
‘Positively he said, my philosophy is enshrined
in three words: Liberty, equality, and fraternity’.

Mahatma Gandhi
Introduced a unique weapon of Satyagraha & Ahimsa.
Initiated a non-violent-revolution against oppression
– be it political, social, economic, cultural or racial. Non-
cooperation he defined as attempt to raise the
masses to dignity & power.
He pointed out that there can be no oppression unless
the oppressor and the oppressed cooperate with
each other.
He aimed at creating an egalitarian society based on
mutual love and harmony. He wished for an
economic order where the weakest will have the
same opportunity as the strongest.

• Avoid these seven
Social sins to
have “Social
Justice” in our
society.
---- Gandhiji said while
commenting on need
for Social Reform in
India.

THE CONSTITUTION ON INDIA
Preamble
We, the people of India
having solemnly resolved to constitute India into a
SOVEREIGN SOCIALIST SECULAR DEMICRATIC REPUBLIC
And to secure to all its citizens:
JUSTICE, social, economic and political
LIBERTY of thought, expression, belief, faith & worship
EQUALITY of status and of opportunity
And to promote among them all
FRATERNITY assuring the dignity of the individual &
The unity and integrity of the Nation;
In Our Constituent Assembly on this twenty-sixth day of November
1949, do hereby ADOPT, ENACT AND GIVE TO OURSELVES
this Constitution.

The scheme for achieving Social Justice is
provided in the following parts of the
Indian Constitution.
Part III : Fundamental Rights
(Arts 12-35)
Part IV : Directive Principles of State Policy
(Arts 36-51)
Part XVI : Special Provisions relating to certain classes
(Arts 330-342)

Knowledge can be acquired by four different ways:
i) by Intuition: Godmen
ii) by Inspiration: Eklavya style
iii) by Aspiration: Traditional craftsmen
iv) by Achievement: Training in skills under
proper supervision otherwise
it would lead to perverse achievement.
Means should be as important as the ends.

University ….Jawaharlal Nehru
A university stands for humanism, for
tolerance, for reason, for adventure of
ideas, and for search of truth.
It stands for the onward march of the human
race towards even higher objectives.
If the Universities discharge their duties
adequately, it is well with the people and the
nation.

Despite acknowledged achievements
and strengths, the present system of
higher education is limited in its
ability to meet the moral, social and
economic demands of our society.
Hence the role model of teacher
becomes extremely important in present
society.

S/he has to fulfil four-fold responsibility:
1. Moral sensibility-- to lead by example
2. Criticality to deconstruct--
social dynamic (Darida)
3. Gentle anarchy-- to search truth
in a systematic manner
4. Reflexibility-- to understand cultural
dynamics in pluralist India.

Shared International Development Framework
Five Freedoms Component:
1. Political Freedom
2. Economic Facilities
3. Social Opportunities
4. Transparency Guarantees
5. Protective Security.

Despite human irrationality and passion,
human reason can still be harnessed –
through Science, Nonviolent action and historical reflection--
to solve basic problems of Social Organisation
and to improve human welfare.
Let the future say to our generation that we sent
forth mighty currents of hope, and that we
worked together to heal our society.

Social justice then is a matter of people's
internal development.
For achieving social justice all segments of
the Indian classic plural society – religion,
caste, Community language, region, culture, class
or social stratification -- need to be coalesced
in a pattern of unity in diversity.

Unity in diversity should mean :
1. Cohesion not fusion
2. Unity and not uniformity
3. Recognition and not merger
4. Agglomeration & not assimilation
5. Solidarity & not regimentation
of people constituting this nation.
Social Justice will always remain an ideal
to be pursued.

Call it a dayCall it a day

Cleaning chocked gutter !
BMC Safai
Kamgar
caught by legs
to clean the
chocked
underground
gutter in
Mumbai
Photo: Goregaon Rly Stn
appeared in
LOKSATTA
Monday 17:02:03

Social justice / social reform

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