Mathiupuang Gonmei
Researcher & Social Worker
Introduction
Dr. B.R. Ambedkar, one of the foremost social reformers and the principal architect of the Indian Constitution, developed a deeply transformative vision of social justice rooted in equality, liberty, and fraternity. While his advocacy is often primarily associated with the upliftment of Dalits (Scheduled Castes), his philosophy has significant relevance for Scheduled Tribes (STs) as well. Both groups have historically faced systemic discrimination, exclusion, and marginalization. This article will explore Dr. Ambedkar's concept of social justice and examines its contemporary relevance to the conditions and aspirations of India's Scheduled Tribes.
The Scheduled Tribes (STs) in India are indigenous communities recognized in the Indian Constitution as historically disadvantaged and marginalized groups of people. They are listed in a schedule (list) under Article 342 of the Constitution, hence the term "Scheduled Tribes." The word "Scheduled" in Scheduled Castes (SCs) and Scheduled Tribes (STs) comes from the fact that these communities are officially listed in a “schedule” (i.e., an appendix or list) of the Indian Constitution.
Reasons for using the word, “Schedule” in the context of Scheduled Cates and Schedule Tribes in India:
(1) Legal Listing in the Constitution.
When India was drafting its Constitution, the framers wanted to identify and protect socially and educationally disadvantaged communities, particularly those who had suffered centuries of discrimination or marginalization. So, they included official lists of such communities in Schedules (annexes) of the Constitution. These communities are “Scheduled” — meaning, listed in a schedule.
(2) Relevant Constitutional Provisions
Scheduled Castes are defined under Article 341 and Scheduled Tribes are defined under Article 342. Both articles empower the President of India (in consultation with Governors for states) to specify which castes or tribes shall be deemed SCs or STs for a particular State or Union Territory, through a notification.
(3) Why use a Schedule?
A “schedule” is a common legal term for an official appendix or list attached to a legal document or law. The Indian Constitution includes multiple such schedules for organizing lists, like the Union and State Lists, languages, and recognized communities. So, Scheduled Castes and Schedule Tribes are simply those castes and tribes that are included in these official constitutional schedule lists.
The schedule tribes often live in remote, forested, or hilly areas and have distinct cultures, languages, customs, and social practices. They are the indigenous communities in areas where they live except for some very few tribes. In many cases, some other advance communities use to dominate them in social, economic and political spheres.
Some of the key features of Scheduled Tribes are given below:
(1) Constitutional Recognition.
According to Article 366 (25) “Scheduled Tribes” means such tribes or tribal communities or parts of or groups within such tribes or tribal communities as are deemed under Article 342 to be Scheduled Tribes for the purpose of the Constitution of India. Article 342 allows the President of India to specify tribes as Scheduled Tribes in a State or Union Territory.
(2) Criteria for Recognition. Though there is no fixed constitutional definition, but some common characteristics of schedule tribes include:
(i) Geographical isolation
(ii) Distinct culture, language, or religion
(iii) Primitive traits or livelihood
(iv) Social and economic backwardness
(v) Low literacy rate
(vi) Shyness of contact with the mainstream societies
(3) Examples of Major Scheduled Tribes.
The major Scheduled Tribes of India are Gond, Bhil, Santhal, Oraon, Munda, Meena, Bodo, Khasi, Naga, and Mizo, among others.
(4) Legal and Policy Protections.
(i) Reservations in education, jobs, and legislatures.
(ii) Protective laws like the Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Act, 1989.
(iii) Developmental programs under Tribal Sub-Plan (TSP).
(iv) Creation of Ministry of Tribal Affairs for focused policy implementation.
(5) Population.
As per the 2011 Census, Schedule Tribes constitute about 8.6% of India’s population, spread unevenly across the country, with high concentrations in states like Madhya Pradesh, Odisha, Chhattisgarh, Jharkhand, and the North-Eastern states of India.
Ambedkar’s Concept of Social Justice.
Ambedkar’s idea of social justice went beyond formal legal equality and called for a radical restructuring of social relations based on the following:
1. Liberty, Equality, and Fraternity Ambedkar believed that the above three pillars were essential for true democracy. Without these three key pillars, political democracy would be hollowed.
2. Annihilation of Caste Ambedkar saw the caste system as a primary obstacle to social justice. He called for its total eradication, not just reform. While caste oppression primarily affected Dalits, tribal communities too suffered from social exclusion, land alienation, and economic marginalization.
3. State Intervention and Affirmative Action Ambedkar emphasized the proactive role of the state in ensuring justice for the oppressed communities through reservations, legal safeguards, and welfare measures.
4. Economic Justice
He advocated for land reforms, redistribution of resources, and access to education and employment to create a level playing field.
5. Cultural respect and dignity
Ambedkar expounded cultural respect and dignity for all communities Scheduled Tribes: Historical and Contemporary Challenges.
Scheduled Tribes in India, recognized under Article 342 of the Constitution, comprise around 8.6% of the population. Despite constitutional protections, they face enduring challenges on the following areas:
(i) Land alienation and displacement, especially due to mining, dam projects, and industrialization.
(ii) Lack of access to quality education and healthcare.
(iii) Cultural marginalization and erosion of traditional knowledge systems.
(iv) Underrepresentation in decision-making bodies.
(v) Increased vulnerability to violence, particularly in resource-rich tribal areas.
(vi) Caste system did not structure tribal society in the same way as with the Scheduled Castes; however, tribal communities have suffered from social neglect and economic deprivation.
Relevance of Ambedkar’s Vision for Scheduled Tribes
1. Constitutional Safeguards and Reservations Ambedkar played a crucial role in incorporating reservations for Schedule Tribes in education, jobs, and legislatures. This remains a cornerstone of tribal empowerment today.
2. Legal Protection Ambedkar’s advocacy led to the establishment of legal mechanisms to protect the rights of marginalized groups, such as:
(i) The Fifth and Sixth Schedules for tribal administration.
(ii) Later laws like the Panchayats (Extension to the Scheduled Areas) Act, 1996
and the Forest Rights Act, 2006 reflect the spirit of Ambedkar’s justice- oriented approach.
3. Democratization of Governance Ambedkar’s stress on political representation has enabled greater tribal participation in governance through Panchayati Raj Institutions, particularly in Scheduled Areas.
4. Recognition of Identity and Dignity Ambedkar’s emphasis on dignity and social recognition applies powerfully to tribes, whose distinct cultures and identities are often marginalized.
5. Education as a Tool of Liberation Ambedkar famously said, “Educate, Agitate, Organize.” This mantra is vital for tribal empowerment, given their historically low literacy rates and limited access to quality education.
Challenges in Realizing Ambedkar’s Vision for Scheduled Tribes
Despite the constitutional provisions for the welfare and safeguards of schedule tribes, these communities continue to face inequalities in many areas. Many of them are still finding it very hard to overcome from the centuries-old social and political discrimination they have been enduring. Major challengers remain on the following major areas:
(i) Implementation Deficits: Many protective laws exist only on paper.
(ii) Continued Land Displacement: Development projects often override tribal rights.
(iii) Cultural Erosion: Developmental policies rarely incorporate indigenous knowledge systems.
(iv) Violence and Exploitation: Schedule Tribes are disproportionately affected by police violence and human rights abuses in many cases.
Case Study: Ambedkar’s Concept of Social Justice and its Ramification for the North East People
Dr. B.R. Ambedkar’s concept of social justice, anchored in liberty, equality, fraternity, and dignity, has served as a blueprint for inclusive nation-building. While his primary focus was on the caste-based oppression of Dalits, the broader philosophical and constitutional framework he advocated also has deep relevance for other marginalized groups — particularly the indigenous and tribal communities of North East India. The North East, with its diverse ethnic groups and tribal communities, has historically experienced political exclusion, economic neglect, cultural marginalization, and underrepresentation in the Indian mainstream. This case study examines how Ambedkar’s vision of social justice informs and impacts the lives, rights, and governance of the people in this region.
The North East Context: Challenges and Specificities
The North East is home to a large population of Scheduled Tribes and distinct ethnic nationalities, including Nagas, Mizos, Khasis, Bodos, and others, numbering more than 200 tribes. Despite being constitutionally recognized, these communities face unique challenges:
1. Historical Isolation: British colonial policies and post-independence integration left many of these ethnic groups feeling alienated.
2. Ethnic Marginalization: Cultural practices and identities often clash with dominant national narratives.
3. Armed Conflicts and Insurgency: Prolonged militarization, especially under the AFSPA (Armed Forces Special Powers Act), 1958 has led to human rights violations.
4. Underdevelopment: Poor infrastructure, limited education access and unemployment are rampant.
5. Land and Resource Exploitation: Traditional land systems are often bypassed in the name of development.
Ambedkar’s Concept of Social Justice and the Legal Safeguards for Schedule Tribes including large section of North East people.
1. Constitutional Safeguards and Political Representation
Ambedkar ensured special provisions for tribal regions through:
(i) Reservation of seats in Parliament and State Assemblies for Schedule Tribes.
(ii) Sixth Schedule (Articles 244(2) and 275(1)): Autonomous District and Regional Councils in Assam, Meghalaya, Tripura, and Mizoram.
(iii) Fifth Schedule for other tribal areas.
Impact: The Sixth Schedule has empowered tribal communities with self-governance and
cultural autonomy, a practical embodiment of Ambedkar’s idea of political justice.
2. Protection of Customary Laws and Land Rights
Ambedkar’s recognition of tribal distinctiveness is visible in provisions allowing:
(i) Tribal communities to maintain their customary laws.
(ii) Protection against land alienation.
Impact: North Eastern tribes enjoy legal protection of traditional land holdings — a core issue in tribal identity and economic justice.
3. Education and Empowerment
Ambedkar emphasized education as the foundation of social change. Today, various affirmative policies, such as ST quotas in higher education and scholarships, etc. reflect this principle. However, literacy rates in some parts of the North East remain low, and especially access to higher education & quality institutions are uneven, especially in remote areas.
4. Challenges to Fraternity and National Integration
Ambedkar warned that fraternity must not come at the cost of cultural homogenization. The North East continues to struggle with identity politics, ethnic tensions, and a perceived lack of inclusion in the national discourse.
Relevance: Ambedkar’s concept of unity in diversity provides a guiding framework for addressing alienation through respect for pluralism.
5. Legal Frameworks and State Intervention
Ambedkar believed that law should be an instrument of justice. While laws like the AFSPA contradict his vision of civil liberty, legislations like the Forest Rights Act and PESA (though not extended to the Sixth Schedule areas) align with his ideals.
Conflict: Continued use of AFSPA in the North East undermines Ambedkar’s call for state accountability and human dignity.
Conclusion
Dr. B.R. Ambedkar’s philosophy of social justice, though shaped in the context of caste, offers a robust framework for understanding and addressing the injustices faced by India’s Scheduled Tribes. His insistence on structural change, state responsibility and human dignity is deeply relevant in today’s context, where tribal communities continue to struggle for their rights over land, livelihood, and identity. Realizing Ambedkar’s vision requires political will, grassroots mobilization and policy innovation that place tribal voices at the centre of development and justice in India. Therefore, to truly fulfil Ambedkar’s ideals, India must address the following issues in more seriousness:
(1) Strengthen the implementation of constitutional safeguards.
(2) Re-assess laws like AFSPA in light of human rights.
(3) Promote inclusive development that respects tribal identity.
(4) Foster national integration through cultural pluralism, not uniformity.
(5) In the name of development the land and resources of the scheduled tribes should not be compromised.
(6) Decentralize democracy and protect indigenous identity.
(7) More tribal women should be politically empowered, etc.
Even though, Dr. Ambedkar’s vision of social justice was born in the context of caste oppression, it is also profoundly applicable to the schedule tribes all over the country including the ethnic and tribal complexities of North East India. His commitment to constitutional protections, affirmative action, self-governance, and human dignity finds strong resonance in the aspirations of North Eastern communities for equality, autonomy, and recognition. Thus, the concept of social justice propounded by Dr. B.R. Ambedkar has an overwhelming relevance to the Scheduled Tribes in contemporary India.
References:
• Ambedkar, Dr. B.R., The Annihilation of Cast, India, 15th May, 1936 (First Edition).
• Bakshi, P.M., The Constitution of India, 14th Edition, Universal Law Publishing, Gurgoan, 2017.
• Basu, Durga Das Introduction to the Constitution of India, 27th Edition, LexisNexis, Gurgoan, 2024.
• Xaxa, Virginius, State, Society, and Tribes: Issues in Post-Colonial India, Pearson, New Delhi, 26th May, 2008.
• Baruah, Sanjib, India Against Itself: Assam and the Politics of Nationality, Oxford University Press, New Delhi, 1999.
• Reports from the Ministry of Tribal Affairs (The Year End Review 2024 highlights MoTA’s key achievements during 2014–15 to 2022–23).
• North Eastern Council Reports (NEC publishes Monthly Achievement Reports).
• PESA Act, 1996; Forest Rights Act, 2006.
• Bezbaruah Committee Report of 11th July, 2014.
The writer can be contacted @: pmgonmei@gmail.com
