B.R. Ambedkar, one of India’s most influential leaders and the architect of the Indian Constitution, was no stranger to the hostile and derogatory cartoons that depicted him throughout his lifetime. These cartoons, which often mocked his stature and ideologies, were not only a reflection of the deeply ingrained caste biases of the time but also a tool used by the media to undermine his work. Ambedkar, however, was acutely aware of the role the media played in shaping public opinion about him, and he did not shy away from responding to these attacks, critiquing the press for its bias and hostility.
In the early years of his political career, Ambedkar was largely respected for his intellectual contributions and leadership in the fight for Dalit rights. However, as he became a national figure and assumed the pivotal role of the Chairman of the Drafting Committee of the Indian Constitution, the tone of the media changed. Cartoons began to appear that sought to diminish his stature and question his leadership. These cartoons, created by prominent cartoonists, often portrayed Ambedkar as a villain or a figure of ridicule.
One of the most significant sources of these caricatures was the press, which Ambedkar often criticized for its one-sidedness. In 1943, during a lecture on the 101st birthday of Govind Ranade, Ambedkar expressed his frustration with the media, specifically the Congress Press, which he accused of misrepresenting his actions and intentions. He described the Congress Press as a mouthpiece that could only criticize and distort his arguments, rather than engage in meaningful debate. His words were a pointed critique of how the media, which controlled public discourse, failed to fairly represent him and his contributions to the nation.
Ambedkar’s awareness of the media’s portrayal of him was not limited to verbal criticism. He recognized the power of the press in shaping public perception, and he was determined not to allow it to define his legacy. As he once stated, “With the Press in hand, it is easy to manufacture Great Men.” Ambedkar was well aware that the same press could also destroy reputations and vilify individuals, especially those challenging the status quo. His critical stance on the media was informed by his understanding of how the press could manipulate public opinion, particularly in the context of his advocacy for Dalit rights and social justice.
The cartoons on Ambedkar that emerged during this time were not simply humorous jabs; they were part of a larger effort to marginalize him and his work. These cartoons often depicted Ambedkar in a demeaning light, portraying him as an incompetent leader or a threat to the established social order. One notorious example from the 1960s, published in the NCERT textbook, showed Ambedkar being chased by Jawaharlal Nehru with a whip, symbolizing the frustration of the political elite with the slow pace of drafting the Constitution. While the cartoon was meant to reflect the political dynamics of the time, it also reduced Ambedkar to an object of ridicule.
Ambedkar’s response to such depictions was measured yet firm. He understood that these attacks were rooted in a deep-seated animosity toward the lower castes and their demand for equal rights. He believed that the hostility from the press and the political establishment was a manifestation of the caste hatred that prevailed in Indian society. Ambedkar’s own words on this subject, “This animosity of the Congress Press towards me can to my mind, not unfairly, be explained as a reflex of the hatred of the Hindus for the Untouchables,” highlight his understanding of the systemic forces at play. He saw the press’s hostility as a reflection of broader social dynamics, where the demands for Dalit rights were perceived as a challenge to the traditional social order.
Despite the vitriol he faced, Ambedkar remained steadfast in his mission. He chose to address the media’s attacks head-on, often using his own publications to bypass mainstream media channels that he felt were hostile to his ideas. Ambedkar launched several publications, including Mook Nayak (The Voice of the Voiceless), Bahiskrit Bharat (Excluded India), and Prabuddh Bharat (Enlightened India), to present his ideas and counter the negative narratives being propagated in the mainstream press. However, due to a lack of resources, these publications struggled to compete with the large, business-backed newspapers that dominated the media landscape.
Ambedkar’s criticisms of the press and the media’s portrayal of him were not just about defending his own image but also about challenging the larger social order that sought to suppress the voices of the marginalized. He understood that media, in its various forms, could either elevate or destroy individuals and movements. In his case, the media’s portrayal of him was a direct reflection of the caste-based discrimination he was fighting against.
The issue of how Ambedkar was depicted in cartoons and the media has continued to be relevant long after his death. In recent years, the publication of cartoons about Ambedkar has sparked controversy, most notably with the 2012 incident involving a cartoon in the NCERT textbook. The cartoon, which depicted Nehru with a whip chasing a snail labeled ‘Constitution,’ was seen by some as offensive to Ambedkar and the Dalit community. The controversy led to the cartoon being removed from the textbook, but it also underscored the ongoing tension surrounding Ambedkar’s legacy and the way he is portrayed in the media.
Ambedkar’s awareness of how the media depicted him, and his efforts to respond to and challenge those depictions, remain an important part of his legacy. His criticisms of the press, his creation of alternative media platforms, and his unflinching commitment to his principles in the face of public ridicule are a testament to his resilience and foresight. Today, as Ambedkar’s iconography continues to be celebrated and debated, his response to the media’s portrayal of him serves as a reminder of the power of representation and the importance of controlling one’s own narrative in the fight for justice and equality.
(With inputs from The Print)
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