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Relevant bibliographies by topics / Ambedkar

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Academic literature on the topic 'Ambedkar'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 June 2025

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Journal articles on the topic "Ambedkar"

1

Cháirez-Garza, Jesús Francisco. "‘Bound hand and foot and handed over to the caste Hindus’: Ambedkar, untouchability and the politics of Partition." Indian Economic & Social History Review 55, no. 1 (2018): 1–28. http://dx.doi.org/10.1177/0019464617745925.

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This article examines B. R. Ambedkar’s dramatically shifting politics in the years prior to Partition. In 1940, he supported the creation of Pakistan. In 1946, he joined Winston Churchill in his demands to delay independence. Yet, in 1947, Ambedkar rejected Pakistan and joined the Nehru administration. Traditional narratives explain these changes as part of Ambedkar’s political pragmatism. It is believed that such pragmatism, along with Gandhi’s good faith, helped Ambedkar to secure a place in Nehru’s Cabinet. In contrast, I argue that Ambedkar changed his attitude towards Congress due to the political transformations elicited by Partition. Ambedkar approached Congress as a last resort to maintain a political space for Dalits in independent India. This, however, was unsuccessful. Partition not only saw the birth of two countries but also virtually eliminated the histories of resistance of political minorities that did not fall under the Hindu–Muslim binary, such as Dalits. In the case of Ambedkar, his past as a critic of Gandhi and Congress was erased in favour of the more palatable image of him as the father of the constitution. This essay reconfigures our understanding of Partition by showing how the promise of Pakistan shaped the way we remember Ambedkar.

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Sampath, Rajesh. "A Commentary on Ambedkar's Posthumously Published "Philosophy of Hinduism"- Part III." CASTE / A Global Journal on Social Exclusion 2, no. 2 (2021): 219–34. http://dx.doi.org/10.26812/caste.v2i2.337.

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This article forms part III of a running commentary on Ambedkar’s posthumously published “Philosophy of History” (Ambedkar, 2014a). We attempt to follow Ambedkar’s reflections on the early origins of religion and his initial distinctions of the religions of “savage society” and “civilized society” (Ambedkar, 2014a, p. 9). Using the tools of philosophical critique, we see his attempt to dissect the real “principal” (Ambedkar, 2014a, p. 10) of religion beyond the apparitional nature of rites, rituals, and taboos. This leads to a series of deductions of what constitutes the very “core,” “source,” and “substance” of religion rooted in the “preservation of life” (Ambedkar, 2014a, p. 10). However, this is also a moment that will foreshadow Ambedkar’s ultimate judgement of Hinduism’s status as a religion when founded on the unequal social structure of caste. We argue the following in this article: what Ambedkar says about the architectonic of “savage society” and the failure to undergo a profound revolution in the nature and concept of religion bears an eerie resemblance to what ultimately takes the place of “savage society” (Ambedkar, 2014a, p. 9) over time, namely the Hindu caste system. This makes modern Hinduism a strange hybrid of pre-history and a future history whose conclusion is uncertain. Whether caste can disappear from society is the burning question. And this is intertwined with profound metaphysical questions of time, life, birth, and death, which only philosophy can deconstruct if a religion, like Hinduism, were submitted for critical judgement. The article concludes with an attempt to set the stage for the next phase of the commentary: there Ambedkar will transition from a general discussion about the philosophy and history of religion as a concept to an actual engagement with the philosophical contents of the religion known and practiced by hundreds of millions of adherents as Hinduism. As we already know, his conclusion is dire: a religion can only be true if it is rooted in ‘justice’ and serves the ‘utility’ of individual freedom (Ambedkar, 2014a, p. 22).

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Sampath, Rajesh. "A Commentary on Ambedkar's Posthumously Published "Philosophy of Hinduism" - Part II." CASTE / A Global Journal on Social Exclusion 2, no. 1 (2021): 01–16. http://dx.doi.org/10.26812/caste.v2i1.300.

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This paper continues the commentary on Dr. B. R. Ambedkar’s posthumously published Philosophy of Hinduism. Utilizing resources from various modern continental European philosophers and social theorists, particularly of religion, we elaborate on several key passages within Ambedkar’s overall framework of analysis. The paper continues to explore how Ambedkar conceives relations between philosophy and religion, and how historical shifts in general human consciousness have occurred whereby altering both fields. At the core of his being, Ambedkar is concerned with a methodological justification that will enable him to venture into a penetrating critique of the immoral and amoral nature of Hinduism’s social system of caste. In Part I of the commentary, we followed Ambedkar until he arrived at the criteria of ‘justice’ and ‘utility’ to judge the status of Hinduism. He wanted to test whether this Eastern world religion, which descends from antiquity, meets those criteria, which shape the modern conception of religion. In Part II of this commentary, we expand further on Ambedkar’s thesis as to why Hinduism fails to meet the modern conception when those twin criteria are not met. This thought presupposes various underlying philosophical transformations of the relations of ‘God to man’, ‘Society to man’, and ‘man to man’ within which the Hindu-dominated Indian society forecloses the possibility of individual equality, freedom, and dignity. In making contributions to Ambedkar studies, the philosophy of religion, and political philosophies of justice, this paper sets up Part III of the commentary, which will examine Ambedkar’s actual engagement with the classics of Hinduism’s philosophy and thought in general. Ultimately, Ambedkar is undeterred in his original critique of the social and moral failures of the caste system, thereby intimating ambitious possibilities for its eventual eradication.

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Stroud, Scott R. "The Rhetoric of Conversion as Emancipatory Strategy in India: Bhimrao Ambedkar, Pragmatism, and the Turn to Buddhism." Rhetorica 35, no. 3 (2017): 314–45. http://dx.doi.org/10.1525/rh.2017.35.3.314.

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Bhimrao Ambedkar, famous for being a political ally to the “untouchable” castes and a political sparring partner to Gandhi in India's struggle for independence, is also well-known for his public advocacy for Buddhism. Starting in the 1930s, Ambedkar began arguing that he and his fellow untouchables should convert from Hinduism to escape caste oppression. Ambedkar was also influenced by his teacher at Columbia University, John Dewey. Religious conversion transformed in Ambedkar's rhetorical strategy to a meliorative program. His rhetoric of conversion operated in three stages: reflection on one's religious orientation, renunciation of a problematic orientation, and conversion to a more useful orientation. This study explicates the final phase of Ambedkar's conversion rhetoric, the stage he only expands upon in his oratorical activity during his last decade of life. His rhetorical appeals to convert to Buddhism are found to be performative in nature and to be imbued with a Deweyan ethos of religious rhetoric as an emancipatory device for individuals and communities.

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Mathew, Jaby. "Cosmopolitan Humility and Local Self-Governance." Comparative Political Theory 1, no. 2 (2021): 279–84. http://dx.doi.org/10.1163/26669773-bja10025.

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Abstract Do local or grassroots level face-to-face self-governing communities have a place in theories of institutional cosmopolitanism? I pose this question in response to Luis Cabrera’s (2020) use of B. R. Ambedkar’s ideas to defend an instrumentally oriented democratic institutional cosmopolitanism that counters the arrogance objections raised against cosmopolitanism. Cabrera interprets Ambedkar as an exponent of political humility and having an instrumentalist approach to democracy. My response expands on a connection Cabrera briefly discusses – between humility and humiliation – and makes two observations. First, Ambedkar makes a distinction between institutions of democracy and democracy as a form of society. The latter is an end-in-itself synonymous with the practice of political humility. Second, Gandhi’s vision of self-governing village republics, which Ambedkar rejects, with universal franchise and guaranteed representation for marginalized groups that Ambedkar advocated at the national level could have been spaces for practicing political humility locally.

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Yadav, Vivek Kumar, Shomik Dasgupta, and Bharath Kumar. "“All Human Beings are of Equal Status Since Birth”: Caste, Inequality and B.R. Ambedkar’s Universal Claim for Human Equality." Indian Journal of Human Development 14, no. 3 (2020): 481–92. http://dx.doi.org/10.1177/0973703020974442.

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Focusing on caste-based oppression, B.R. Ambedkar made a universal claim for human equality and dignity which appeared long before the Universal Declaration of Human Rights. Taking the case of the Mahad movement, we argue that Ambedkar developed a significant egalitarian approach by pointing out how the caste system perpetuated existing inequalities. This article, specifically, aims to explore two central questions: first, what was the central focus of Ambedkar’s concerns at Mahad? Second, how can these concerns then provide a better understanding of his approach, with inequality and articulation of human equality and dignity? This article concludes that Ambedkar offered a distinct anti-caste philosophy and charted out a new path of civic and social liberation. His actions had moral philosophical implications for the question, what it fundamentally means to be a human, and what are the social processes that lead to the coming of an egalitarian society. From this philosophical standpoint, Ambedkar formulated the ethics of everyday social life.

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Stroud, Scott. "The American Question: Ambedkar, Columbia University, and the “Spirit of Rebellion”." CASTE / A Global Journal on Social Exclusion 5, no. 2 (2024): 270–86. http://dx.doi.org/10.26812/caste.v5i2.694.

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The education of Bhimrao Ambedkar is a vital part of his complex story. His experience at institutions like Columbia University with its progressive cast of academics helped him see how scholarship and activism can matter in the battle against caste oppression. His thought—and life—would have been radically different had he exclusively attended British institutions of higher education. But how did he end up in America, the imperfect land of freedom and democracy? Why did he choose Columbia University when so many other Indian students chose educational institutions in the British Empire? This study examines the question of Ambedkar’s education and proposes some answers to these questions by starting with his relationship to an important early sponsor, the Gaekwad of Baroda. By tracing the engagement of Sayajirao Gaekwad III with the West, we can see the connections this ruler felt between Columbia University, America, and freedom. By placing the Gaekwad’s story next to Ambedkar’s—and alongside Ambedkar’s nuanced lifelong engagement with one of his most prominent professors, John Dewey—we can reveal new connections between the American experience and what Ambedkar called “a spirit of rebelliousness.” Both Ambedkar and the Gaekwad wanted an education that enshrined the right sort of rebellious freedom from oppressive external authority. This intelligent mediation of education resides in the unstable middle ground between a conservative complacency with a tradition’s customs and a radical upturning of all that is through revolution. Ambedkar, like his pragmatist teacher John Dewey, wanted a sense of education that was reflective and reconstructive.

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Talekar, P. R. "Economic Thoughts of Dr. Babasaheb Ambedkar's." International Journal of Advance and Applied Research 5, no. 17 (2024): 39–41. https://doi.org/10.5281/zenodo.12165436.

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Dr. Babasaheb Ambedkar's economic thoughts are still very important in the 21st century. Dr. Babasaheb Ambedkar not only tried to bring about radical changes in all spheres of the country like political, social, religious, educational, but actually brought about those changes. The economic and social work done by Dr. Babasaheb Ambedkar is a big credit for the development of the country that is being seen today. Dr. Babasaheb Babasaheb's economic policy is still guiding the country.

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Talekar, P. R. "The Role of Dr B.R. Ambedkar's Thoughts on Gender Equality." International Journal of Advance and Applied Research 5, no. 17 (2024): 8–11. https://doi.org/10.5281/zenodo.12161633.

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Dr B.R. Ambedkar, a towering figure in Indian history, made significant contributions to social justice, equality, and human rights. This paper explores the role of Dr Ambedkar's thoughts on gender equality, examining his perspectives, writings, and legislative efforts related to gender issues in India. Born into a Dalit family and facing discrimination from a young age, Ambedkar overcame numerous obstacles to become one of India's most influential leaders. His advocacy for legal reforms, such as the Hindu Code Bill, aimed at promoting gender equality within Hindu society. Ambedkar's critiques of patriarchal norms and his emphasis on education as a means of empowerment for oppressed communities are also analysed. Despite challenges and critiques, Ambedkar's legacy continues to inspire movements for social justice and equality, particularly in the realm of gender equality. This paper highlights the enduring relevance of Dr Ambedkar's ideas in contemporary efforts for gender justice and social transformation in India.

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KUMAR, AISHWARY. "AMBEDKAR'S INHERITANCES." Modern Intellectual History 7, no. 2 (2010): 391–415. http://dx.doi.org/10.1017/s1479244310000132.

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B. R. Ambedkar (1891–1956), the radical Indian anti-caste thinker, left unfinished a critical corpus of works on “Revolution and Counter-Revolution in Ancient India”, a fragment of which was provisionally titled “Essays on the Bhagavad Gita”. This essay engages with that corpus, situating Ambedkar's encounter with the Gita within a much broader twentieth-century political and philosophical concern with the question of tradition and violence. It interrogates the excessive and heterogeneous conceptual impulses that mediate Ambedkar's attempt to retrieve a counterhistory of Indian antiquity. Located as it is in the same Indic neighborhood from which a radical counterhistory of touchability might emerge, the Gita is a particularly fraternal and troubling text for Ambedkar. Yet his responsibility towards the Gita comes to be hinged not upon evasion but rather upon an exaggeration of its hermeneutic power; that is, upon his painstaking inflation of the Gita's willfully modern interest in instituting the universal. Ambedkar's relentless struggle to annihilate this universality of the Gita would have to be founded upon another universality, at once destructive, excessive and counterlegislative. In this unfinished attempt to recuperate the ideality of the universal, this essay asks, does Ambedkar himself become the most thorough modern practitioner of the Gita?

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Dissertations / Theses on the topic "Ambedkar"

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Jürgens, Bernd Sebastian. "B. R. Ambedkar : Religionsphilosophie eines Unberührbaren /." Frankfurt am Main : P. Lang, 1994. http://catalogue.bnf.fr/ark:/12148/cb401847633.

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Roy, Jaydip. "The Issue of caste in colonial India and the ideas and roles of Gandhiji and Ambedkar." Thesis, University of North Bengal, 2010. http://hdl.handle.net/123456789/1617.

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Kinsey, John Robert. "B. R. Ambedkar, Karl Marx, and the Neo-Buddhist revival." Connect to online resource, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:1458438.

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Tilhon, Fredrik. "Dr Ambedkar's Legacy : Indian Buddhism in Contemporary Varanasi." Thesis, Karlstads universitet, Avdelningen för humaniora och genusvetenskap, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-9308.

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During the 1950’s the Dalit leader Dr Bhimrao Ramji Ambedkar managed to revive Buddhism in India as a protest against, what he considered to be, injustices towards low-caste people that were said to be caused by Hinduism. This study was done to investigate the presence of Ambedkar Buddhism in the holy city of Hinduism Varanasi. By interviewing people and field studies it was possible to see how Ambedkar Buddhism has been transferred to contemporary Varanasi, how the religion is being practices and whether it is a religious or political movement. The results that were found were that Ambedkar Buddhism has existed ever since 1956 when Ambedkar held mass conversions in Maharashtra and that the religion has been kept and transferred within families to today’s generations of Varanasi and also partially because of academics associated with Banaras Hindu University who have move to the city for work and studies. Ambedkar Buddhists practice their religion like most Buddhists with the exception of not having a tradition of monasticism. The movement is both religious and political as it was started as a protest against Hinduism, which is also both religious and political according to Ambedkar. The movement has prospered because it seems that Buddhism is a beneficial way for Dalits to gain power and success.

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Cháirez-Garza, Jesús Francisco. "Nationalizing untouchability : the political thought of B.R. Ambedkar, ca. 1917-1956." Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708576.

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Mandal, Indramohan. "Socio-religious philosophy of B R Ambedkar and the genesis of the neo-Buddhist movement in India." Thesis, University of North Bengal, 2003. http://hdl.handle.net/123456789/1240.

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Thami, Ambika. "Ideas social justice and economic equality : a study of Nehru, Ambedkar and Jayprakash Narain." Thesis, University of North Bengal, 2007. http://hdl.handle.net/123456789/203.

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Sarkar, Badal. "Dr. B R Ambedkar and the making of modern India : a study in the context of his idea of ` just society`." Thesis, University of North Bengal, 2009. http://hdl.handle.net/123456789/1530.

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Barman, Harekrishna. "Ambedkar's critique on hinduism." Thesis, University of North Bengal, 2018. http://ir.nbu.ac.in/handle/123456789/2838.

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Waghmore, Suryakant. "Post-Panther Dalit movements and the making of civility in India." Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/5559.

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Civil society has come to dominate the discourses of development and social change for the last few decades. This thesis is a critical engagement with the liberal ideas of civil society; it specifically explores the politics that surfaces in the civic sphere in the context of caste inequalities through the study of Dalit socio-political organisations that occupy the margins of civil society in India. This ethnography of Dalit politics interrogates the intersections of caste and civil society in current globalised times and spaces through exploration into post-Panther phase of Dalit politics in rural Maharashtra. The focus is on two socio-political movements; one is Manavi Hakk Abhiyan (MHA), a grassroots Dalit organisation with international networks and the other is Bahujan Samaj Party (BSP) a national Dalit political party. This study offers insights into the dynamic nature of caste and its vitality in constructing localised form/s of civil society in India. A common running theme in the thesis is Dalit politics of resistance and their struggle to access justice through the state despite the continued denial of justice to Dalits through fragmented institutions of the state. The study, thus, observes how the participation of Dalit movements in claiming democratic citizenship through party politics occurs alongside the marginalisation of Dalit assertion in electoral politics. Looking beyond the state, the thesis charts the relationships between Dalits and the external relational fields within which they operate: it details the vernacular modes of communication in the civic sphere where protests and violence are important modes; the innovative uses of caste and cultural repertoires by Dalit movements in challenging caste hierarchy and forming collective identities of protest; and finally, the context of global associational revolution and engagement of NGOs and INGOs as new associations in Dalit politics of resistance. This thesis contributes to the larger debates on the makings of caste and civil society in India and argues that caste and Dalit movements have a key role in constructing localised forms of civility and civil society that challenge the dynamic hierarchies and exclusions of caste.

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Books on the topic "Ambedkar"

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Ambedkar, B. R. Ambedkar writes. Konark Publishers, 2014.

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1948-, Bal G. S., ed. Understanding Ambedkar. Ajanta Publications, 2000.

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Rao, K. Raghavendra. Babasaheb Ambedkar. Sahitya Akademi, 1993.

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Mehta, Rasik. Yugvidhayak Ambedkar. Gujarat P.S.S. Mandal., 1991.

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Nagar, Vishnudutt. Dr. Ambedkar. Segment, 1990.

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Gautam, C. Babasaheb Ambedkar. Ambedkar Memorial Trust, 1993.

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Kaushik, Ashok. Dr Bhimrao Ambedkar. Diamond Pocket Books, 1990.

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Prakash, Vishwasrao, Surwade Vijay 1953-, and Dahake Vasant Abaji 1942-, eds. Dr. Babasaheb Ambedkar. Lokvangmay Griha, 2007.

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Ambedkar, B. R. The essential Ambedkar. Rupa, 2017.

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Ambedkar, B. R. Ambedkar: Autobiographical notes. Navayana, 2003.

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Book chapters on the topic "Ambedkar"

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Queen, Christopher S. "Ambedkar." In Encyclopedia of Scientific Dating Methods. Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_104.

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Chakrabarty, Bidyut, and Rajendra K. Pandey. "B.R. Ambedkar." In Modern Indian Political Thought. Routledge India, 2023. http://dx.doi.org/10.4324/9781003440062-6.

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Choukroune, Leïla. "Ambedkar, Bhimrao Ramji." In Encyclopedia of the Philosophy of Law and Social Philosophy. Springer Netherlands, 2023. http://dx.doi.org/10.1007/978-94-007-6519-1_981.

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Choukroune, Leïla. "Ambedkar, Bhimrao Ramji." In Encyclopedia of the Philosophy of Law and Social Philosophy. Springer Netherlands, 2022. http://dx.doi.org/10.1007/978-94-007-6730-0_981-1.

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Edelglass, William. "B. R. Ambedkar." In The Routledge Handbook of Indian Buddhist Philosophy. Routledge, 2022. http://dx.doi.org/10.4324/9781351030908-56.

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Kumar, Narender. "Bhimrao Ramji Ambedkar." In Revisiting Modern Indian Thought. Routledge India, 2021. http://dx.doi.org/10.4324/9781003118770-10.

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Chakrabarty, Bidyut. "BR Ambedkar (1891–1956)." In Indianizing India. Routledge India, 2024. http://dx.doi.org/10.4324/9781003507796-10.

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Geetha, V. "B.R. Ambedkar on Inequality." In Global Handbook of Inequality. Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-32152-8_88.

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Rege, Sharmila. "Ramabai and Ambedkar 1." In Dalit Feminist Theory. Routledge India, 2019. http://dx.doi.org/10.4324/9780429298110-9.

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Singh, Hulas. "Ambedkar and Constitution Making." In Between Babasaheb and Mahatma. Routledge India, 2024. http://dx.doi.org/10.4324/9781003539223-6.

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Conference papers on the topic "Ambedkar"

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Pradip Barua, Venerable. "A STUDY OF AMBEDKAR AND THE AMBEDKARITE BUDDHIST MOVEMENT IN INDIA." In The 9th International Conference on Humanities, Psychology and Social Sciences. Acavent, 2019. http://dx.doi.org/10.33422/9th-hps.2019.04.253.

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Shamsullaqa, Shatrughn, Antima Pandey, Arif Iqbal, Akhilesh Kumar Mishra, and Mohammed Aslam Husain. "Economic Feasibility Analysis of Solar PV Generation at REC Ambedkar Nagar." In 2019 IEEE International Conference on Electrical, Computer and Communication Technologies (ICECCT). IEEE, 2019. http://dx.doi.org/10.1109/icecct.2019.8869124.

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