The survey, carried out by volunteers from the Dalit rights organization Navsarjan Trust and covering a total of 1,811 families, examined the presence of photos of figures like Dr. Ambedkar. It revealed that Dr. Ambedkar was the most widely recognized figure, with 63.17% of families displaying his image. Lord Buddha’s photo was found in 22.47% of households. However, representation for Savitribai Phule and Jyotiba Phule was significantly lower, with their images present in only 5.25% and 4.03% of households, respectively.
In a conversation with me, Navsarjan founder Martin Macwan—one of Gujarat’s most prominent Dalit rights leaders—said the survey indicates a lack of awareness among Dalit households about the legacy of social justice and equality as represented by Lord Buddha and the Phule couple. Notably, Ambedkar, a household name among Dalits, converted to Buddhism on October 14, 1956. His decision was rooted in deep dissatisfaction with the caste system entrenched in Hinduism, which he saw as a major obstacle to equality and freedom.
Ambedkar believed that conversion was essential for Dalits to escape the oppressive social hierarchy and to secure dignity, liberty, and equality. After years of reflection, he chose Buddhism because its principles of rationality, morality, and justice aligned with his vision for social reform. He also reinterpreted Buddhism to emphasize values like equality and fraternity, which were central to his philosophy.
Ambedkar's reinterpretation of Buddhism was transformative. It blended traditional teachings with a strong emphasis on social justice. He embraced Buddhism as a means to empower marginalized communities, particularly Dalits, who faced systemic oppression under the Hindu caste system.
In his seminal work, The Buddha and His Dhamma, Ambedkar emphasized liberty, equality, and fraternity—core values of his ideology. He highlighted the rational and scientific aspects of Buddhism, presenting it as a path aligned with modern ideals of justice and human rights. His version of Buddhism rejected ritualism and superstition, advocating instead for a practical, compassionate, and ethical way of life.
Savitribai Phule, recognized as India’s first female teacher and a trailblazer in women's education, also inspired Ambedkar. Her work to uplift women and educate girls deeply resonated with his vision of an egalitarian society. Ambedkar often cited the Phules' contributions as foundational to the broader social reform movement he later led. Their legacy stands as a powerful testament to the transformative impact of education and the ongoing struggle for social justice.
Giving an example of how a lack of awareness and the influence of superstition are common among Dalit households, Macwan told me that some of them spend huge sums on what are called "mandaps"—traditional structures or canopies typically used during social, cultural, and religious ceremonies, where meals are served to every member of the community.
He said, "I know of households that organise ten mandaps, spending on average Rs 1 lakh on each... I was talking to a teenage girl. With tears rolling down her cheeks, she told me her father spent Rs 4 lakh on mandaps in a year, but was reluctant to spend Rs 4,000 on her education..."
Macwan added that the most important image Navsarjan volunteers observed in Dalit households was that of Meldi Mata, a significant folk goddess in Gujarat, particularly among Dalit and other marginalized communities. She is often associated with "impure" spaces, such as cemeteries, and is believed to inhabit realms that "mainstream" deities avoid. "The image of this goddess is present in almost every household," he said.
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