As articulated in the Preamble, the term ‘fraternity’ embodies a sense of collective brotherhood amongst all Indians. It serves as a critical element for national unity and social cohesion. Fraternity assumes paramount significance in reinforcing the ideals of equality and liberty, both of which are integral facets of the Preamble.
In order to have a holistic understanding of what fraternity as an ideal encompasses, it is integral to examine the meaning of ‘fraternity’ as envisaged by the drafters of the Constitution, as well as in terms of other jurisdictions which also employ the notion. Delving into the Constituent Assembly Debates would not only shed light on the ambit of fraternity but would also reveal a consensus that the principles of equality, liberty and fraternity are to be perceived as an indivisible whole.
Discussions in Constituent Assembly
The word ‘fraternity’ was initially not included as a part of the Objectives Resolution, which had been proposed by Jawaharlal Nehru on 13.12.1946 and thereafter adopted by the Constituent Assembly on 22.01.1947. In fact, this very resolution provided the basis for the inclusion of the Preamble to the Constitution of India.
Dr. B.R. Ambedkar, however, emphasized the significance of adding the term fraternity into the Preamble, defining it to mean a sense of shared brotherhood among all Indians, and highlighted that it was imperative for national unity and social solidarity.
In pursuance thereto, Dr. Ambedkar stated as follows:
“What does fraternity mean? Fraternity means a sense of common brotherhood of all Indians— if Indians being one people. It is the principle which gives unity and solidarity to social life. It is a difficult thing to achieve. The sooner we realise that we are not as yet a nation in the social and psychological sense of the world, the better for us. For then only we shall realise the necessity of becoming a nation and seriously think of ways and means of realising the goal.”
Dr. Ambedkar introduced the term ‘fraternity’ into the preambular values of the Constitution with the objective of advancing his vision of democracy and eradicating the issues posed by caste distinctions. His vision encompassed fostering a societal framework characterised by shared interests and interconnectedness amongst all Indians. Notably, neither the deliberations within the Constituent Assembly nor Dr. Ambedkar’s conceptualisation of fraternity suggests any inherent restriction of this principle to a specific community or segment of citizens. Instead, it was conceived as a concept intended to cultivate a sense of brotherhood amongst all individuals within society.
Dr. B.R. Ambedkar elucidated this core idea of fraternity in the following words: “…What is your ideal society if you do not want caste is a question that is bound to be asked of you. If you ask me, my ideal would be a society based on Liberty, Equality and Fraternity. And why not? What objection can there be to Fraternity? I cannot imagine any. An ideal society should be mobile, should be full of channels for conveying a change taking place in one part to other parts.
In an ideal society there should be many interests consciously communicated and shared. There should be varied and free points of contact with other modes of association. In other words, there must be social endosmosis. This is fraternity, which is only another name for democracy. Democracy is not merely a form of Government. It is primarily a mode of associated living, of conjoint communicated experience. It is essentially an attitude of respect and reverence towards fellowmen.”
The Idea of Fraternity
The idea of fraternity was therefore envisioned as a deep sense of well-being for others and understood as essential to counterbalance individualism, thereby preventing anarchy and sustaining moral order in society. It emphasized that a thriving democracy could be achieved through fraternity, which enabled the notions of liberty and equality to support each other rather than undermine one another.
Further, it gave rise to the belief that the ideals of equality, liberty and fraternity could not be divorced from each other, as equality and liberty without fraternity would result in the supremacy of the few over the many.
During the deliberations of the Constituent Assembly, the concepts of equality, fraternity, and liberty were perceived as constituting a trinity, forming the very bedrock of democracy. The notion of equality was afforded considerable impetus on account of the prevailing graded inequality within Indian society, characterized by affluence for some and abject poverty for many. Recognizing that various approaches might not eliminate disparities in social and economic aspects of the citizens’ lives, they formulated the principle of “one man, one value”, intending to create a level playing field for all.
However, the framers believed that equality devoid of liberty could lead to the forfeiture of individuality. Moreover, they recognized that in the absence of fraternity, the harmonious coexistence of liberty and equality would not be inherent or natural, necessitating external enforcement measures. The genesis of the very notion of fraternity can be traced back to the French ideal of fraternity or fraternité, originating from the French Revolution and intricately connected with the principles of liberty and equality.
This period in French history reflected a marked shift from feudalistic societies governed by hereditary status to a society aspiring to be a democratic ideal. This evolution was recognised as not just a political concept but as a period that emphasised collective rights over the individual.
The emergence of fraternity as a concept in the French context began to see recognition with the Declaration of the Rights of Man and Citizen, which prescribed communal participation in contrast to individual rights in the interests of society. This was, in essence, a clarion call for the notion of fraternity, though it had not been fully articulated at that point in time. It was only with the emergence of the Third Republic and the formation of the Paris Commune in 1871 that fraternity was articulated more clearly and reflected the people’s need for a society based on collective welfare and shared interests.
The Constitution of the Third Republic then included and recognised the principles of liberty, equality and fraternity as cornerstones of French society. In this context, fraternity was not restricted to the idea of social cohesion but also extended to ensuring the dignity of each individual in a manner in which national unity and integrity were fostered. The evolution of fraternity, from a mere idea encompassing social values into a principle now embedded into the fabric of a nation’s identity, is indeed fascinating.
Within the French context, fraternity transcended mere brotherhood, expanding to encompass a collective sense of solidarity among citizens. This journey of fraternity from a mere idea into a fundamental value shows the deeply entrenched political and social transformation that occurred in France. Fraternity, therefore, came to be understood as a sense of collective consciousness that unified individuals in their need for an equitable society.
Fraternity in Indian Constitution
Although fraternity is embedded in the constitutional fabric of both India and France, the manner in which they have come to be construed inherently differs. A nuanced differentiation can be discerned by examining them through the lenses of French and Indian perspectives. In the French context, the principle of fraternity was initially envisaged to symbolize a commitment towards the collective well-being of citizens and to showcase a bond that unified them in their aspirations for a just society.
However, over time, the notion of fraternity in France came to be somewhat eclipsed by equality, which was perceived to be paramount, with a heightened emphasis on individual rights.
Conversely, in India, fraternity was perceived by the Constituent Assembly, as seen in Dr. Ambedkar’s speeches, as a means to realize equality and uplift marginalised groups. The divergence in the interpretation of the term fraternity by these two nations in relation to equality is thus distinctly evident.
In the Indian context, the meaning of fraternity has thus entirely diverged from the French sense of the term and is intricately woven into the fabric of fostering social solidarity, uplifting marginalised groups, and achieving a more equitable society.
Dr. B.R. Ambedkar’s introduction of the term ‘fraternity’ into the constitutional Preamble reflects a deliberate intention to use this principle as a means to promote unity and brotherhood.
In light of Dr. B.R. Ambedkar’s persistent efforts towards eradicating caste discrimination, his subsequent advocacy for fraternity among individuals appears to mirror his commitment to inclusivity. Unlike some Western perspectives, where fraternity may be overshadowed by an emphasis on individual rights, in India, fraternity is distinctly perceived as a vital instrument for realising equality and harmonising the diverse segments of society. It serves as a conduit for transcending societal disparities and working towards collective well-being.
Therefore, in the Indian constitutional context, fraternity assumes a dynamic and inclusive role, aligning with the broader goals of social justice, equality, and upliftment.
Reference
In re: Section 6(a) of the Constitution of India, 1955 (2024)