Dissertations / Theses: '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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Alamo, Santos Macarena. "The Path to a New Awakening: B.R. Ambedkar's Transformation of Buddhist Philosophy." Thesis, Université d'Ottawa / University of Ottawa, 2021. http://hdl.handle.net/10393/42002.

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The objective of this thesis is to analyze the philosophical implications of Ambedkar’s approach to Buddhism. This approach created a new social philosophy based on Buddhist ideas and a political commitment to social justice, particularly for the Dalits of India. What was the purpose of this social philosophy? To transform Buddhist philosophy? Or rather, to oppose Brahmanism and empower the lower castes? After a twenty-year-long study of Indian society and history, and Indian philosophical and religious traditions, Ambedkar came to the conclusion that Buddhism could have the power to transform the situation of the Untouchables. Why did he think that Buddhism would have this radical transformative impact not only for Dalits, but for Indian society as a whole? In 1956, in what became a historical event, he led a movement of conversion of more than five hundred thousand Untouchables from Hinduism to Buddhism. Ambekdar saw Buddhism as a way and as a tool to empower the lower castes of India. But what type of Buddhism did he envision? In 1956, in that historical event, Ambedkar founded what he called Navayana Buddhism. He used the word Navayana to refer to the birth of a new school. Nava means “new,” Yana means “vehicle”. Was he indeed creating a new yana, or new vehicle? What type of Buddhist school was this? What innovations did he introduce? Is the result still Buddhism, given Ambedkar's vision? This thesis aims to address all these questions.

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Roy, Jadab. "Socio philosophical understanding of untouchability: past and present." Thesis, University of North Bengal, 2017. http://hdl.handle.net/123456789/2695.

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Yasmin. "Women`s emancipation and empowerment : a critical examination of Dr. B R Ambedkar`s social and political ideas." Thesis, University of North Bengal, 2008. http://hdl.handle.net/123456789/1311.

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Calikoglu, Melih Rustu. "Transformation Of The Caste System And The Dalit Movement." Master's thesis, METU, 2005. http://etd.lib.metu.edu.tr/upload/12606141/index.pdf.

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This thesis analyzes the history of caste system and explains the theories of the birth of caste in Indian civilization. After defining the caste system in historical and cultural manner. examines the birth of and spreading of Dalit movement or low caste mass movement during the 19th and 20th century with the influence of British rule.

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Pehlivanovic, Verda, and Lina Kaikkonen. "Utvalda religionsvetenskapliga teoriers förklaring till de oberörbaras uppror mot kastsystemet. : Vilken potentiell förklaring kan utvalda religionsvetenskapliga teorier ge till både kastsystemets existens och de oberörbaras uppror från 1850-talet och framåt?" Thesis, Högskolan i Halmstad, Sektionen för lärarutbildning (LUT), 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:hh:diva-17661.

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Vi ville undersöka den hinduiska samhällsordningen, som benämns som kastsystemet, samt de oberörbaras uppror mot kastsystemet från 1850-talet och framåt. Vi ville analysera det befintliga materialet genom att pröva religionsvetenskapliga teorier som en potentiell förklaring till existensen av ett sådant fenomen som kastsystemet. Enligt indisk lag är diskriminering av kasttillhörighet förbjudet och praktiserandet av kastsystemet avskaffades officiellt 1950. Trots detta praktiseras denna hinduiska samhällsordning och än idag förekommer det en social, ekonomisk och politisk ojämställdhet, på grund av kastsystemet, i det indiska samhället. De som är sämst ställda i denna samhällsordning och som drabbas mest av den ojämställdhet som råder i det indiska samhället är de oberörbara. De drabbas än idag av våld och människorättsövergrepp. Med vår uppsats vill vi ge en potentiell förklaring av kastsystemets existens samt de oberörbaras uppror mot denna samhällsordning efter 1850-talet fram till 2000-talet. Detta vill vi göra genom att pröva tre utvalda religionsvetenskapliga teorier. De religionsvetenskapliga teorier vi valt är skapade från bland annat Meredith B. McGuire och Pierre Bourdieu. Vi har funnit att deras religionsvetenskapliga teorier kan ge en förklaring till både kastsystemets existens och de oberörbaras uppror mot kastsystemet genom historiens förlopp.

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Ozden, Tugba. "The Dalit Movement Within The Context Of The Indian Independence Movement." Master's thesis, METU, 2005. http://etd.lib.metu.edu.tr/upload/12606575/index.pdf.

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This thesis analyses the Dalit Movement with regards to the twentieth century Indian nationalism and independence movement. Within this epoch, India was dealing with both internal and external problems, and this thesis confronts with the process of double freedom movement rolled into one, in India. On one side Indian nation was fighting against the British Imperialism and on the other hand the least level of the ancient Hindu social order varna, the Untouchables, were fighting against the higher castes for eradication of their historical backwardness. This solution of both problems pointed out changes in social and political terms. The mentioned movement under the leadership of Dr. Babasaheb Ambedkar, who is recognized as the architect of the Indian constitution, aimed to obtain both political and social rights and freedom for the Untouchables. By this movement, Dalits initially managed to attain political rights and to outlaw discrimination among people. And then, in order to facilitate the integration of Dalits within the social sphere, they decided to convert from Br&amp #257 hmanism to Buddhism in year 1956 and ten thousands of Dalits converted following Dr. Ambedkar. In the present day, the ex-Untouchables are living under the umbrellas of Buddhism, Islam or Christianity in various parts of India. Even though the mentioned ex-Untouchables survive normally and non-problematically in urban, those of them living in the rural front against the violence of radical rightist, nationalist Hindus.

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Josephson, Seth Joshu. "For the Benefit of the Many: Resignification of Caste in Dalit and Early Buddhism." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1322514832.

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Surendran, Gitanjali. ""The Indian Discovery of Buddhism": Buddhist Revival in India, c. 1890-1956." Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:11168.

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This dissertation examines attempts at the revival of Buddhism in India from the late nineteenth century to the middle of the twentieth century. Typically, Dr. Bhimrao Ambedkar's conversion to Buddhism in 1956 is seen as the start of the neo-Buddhist movement in India. I see this important post-colonial moment as an endpoint in a larger trajectory of efforts at reviving Buddhism in India. The term "revival" itself arose as a result of a particular understanding of Indian history as having had a Buddhist phase in the distant past. Buddhism is also seen in the historiography as a British colonial discovery (or "recovery") for their Indian subjects viz. a range of archaeological and philological endeavors starting in the early decades of the nineteenth century. I argue that there was a quite prolific Indian discourse on Buddhism starting from the late nineteenth century that segued into secret histories of cosmopolitanism, modernity, nationalism and caste radicalism in India. In this context I examine a constellation of figures including the Sri Lankan Buddhist ideologue and activist Anagarika Dharmapala, Buddhist studies scholars like Beni Madhab Barua, the Hindi writer, socialist, and sometime Buddhist monk Rahula Sankrityayana, the first Prime Minister of India Jawaharlal Nehru and Ambedkar himself among others, to explicate how Buddhism was constructed and deployed in the service of these ideologies and pervaded both liberal and radical Indian thought formations. In the process, Buddhism came to be characterized as both a universal and national religion, as the first modern faith system long before the actual advent of the modern age, as a system of ethics that espoused liberal values, an ethos of gender and caste equality, and independent and rational thinking, as a veritable civil religion for a new nation, and as a liberation theology for Dalits in India and indeed for the entire nation. My dissertation is about the people, networks, ideas and things that made this possible. History

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Kasare, M. L. "Economic thought of Dr. B. R. Ambedkar." Thesis, 1985. http://hdl.handle.net/2009/4938.

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Somashekar, J. "Bharata Ratna Dr. B.R. Ambedkar: A study in Liberalism." Thesis, 1996. http://hdl.handle.net/2009/5931.

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Kirby, Julian. "Ambedkar and the Indian Communists: the absence of conciliation." 2009. http://hdl.handle.net/1993/3135.

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Ambedkar’s role as an Indian political leader during the late colonial period has attracted increased attention politically and historically. However, there is a startling disconnect between the modern, often mythological, construction of Ambedkar and the near forgotten historical figure. His broader programme for social uplift of the underprivileged is often lost in the record of his conflict with M. K. Gandhi and the Indian National Congress and their role as the dominant nationalist group in India at the time. The deification that has resulted from his use of Buddhism as an emancipatory identity has obscured his interpretation of it as a secular political tool in a political debate shaped and dominated by religious identity. This thesis will argue that the Buddhist conversion was a continuation of his political and social programme, not, as some have suggested, a retreat to religion after failing to secure reforms to Indian law and society. February 2009

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Rajhans, Shamshankar Sadashiv. "A Study of educational thoughts and work of DR. B R Ambedkar." Thesis, 1995. http://hdl.handle.net/2009/4721.

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Rao, Raja S. "Administration of student support services in distance education: A case study of Dr.B.R. Ambedkar Open University." Thesis, 2004. http://hdl.handle.net/2009/1219.

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Parmar, Tara. "Anusuchit jatioan ke hitoan ke liye Dr. Ambedkar ki bhumika ka adhyayan (anusuchit jati ka abimath)." Thesis, 1993. http://hdl.handle.net/2009/4444.

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Horáčková, Jana. "Dalitská literatura a její úloha v dalitském hnutí." Master's thesis, 2011. http://www.nusl.cz/ntk/nusl-297263.

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The thesis deals with dalit literature and its role in the dalit movement. In the preface it summarizes information about indian caste system, untouchability and outlines the history of the dalit movement. It tries to highlight certain important points within the history of dalit movement that were significant for the evolvement and development of the dalit literature. Then it goes onto the dalit literature itself. The brief historical depiction is devided into parts based on geographic and lingual regions (Marathi, Telugu, Tamil, Hindi and Gujarati). Further the author deals with classification of dalit literature and its relation with afro- american literature. She poses and tries to answer the question of who in fact is the dalit writer, how is dalit literature received by literature critics and briefly also mentions its language specificities. In the analysis of dalit literature motives the author describes significant and frequent storylines and shows the connection of literature and dalit movement. Specific examples taken from dalit works point out particular motives and nicely illustrate the character of this literature. Separate chapter deals with recently current theme of women in dalit literature. In conclusion author offers summary of the whole theme, emphasizes its most important points...

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Hominh, Yarran Dylan Khang. "The Problem of Unfreedom." Thesis, 2021. https://doi.org/10.7916/d8-7n66-wc76.

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Can unfree people make themselves free? Some people are unfree because of the social and political conditions in which they find themselves. To become freer would require changing those conditions; yet changing them requires the exercise of freedom. So it seems like they must already be free in order to become free. Drawing on John Dewey, W.E.B. Du Bois, and B.R. Ambedkar, I argue that the unfree can make themselves free. Unfreedom involves external constraints and how those constraints shape people’s agency. Becoming freer involves coming to know, from the inside, how our agency has been shaped. We can change that shaping and in turn the social conditions. The problem of unfreedom is a vicious cycle. Social conditions constrain agency, which in turn further entrenches the social conditions. A virtuous cycle is possible. Agents can change their conditions, reducing the constraint on their agency, in turn enabling greater change. Conditions are unstable, and agents can take advantage of that instability.

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CHEN, JIAN-ANN, and 陳建安. "Studies of Contents and Significances of B.R. Ambedkar’s Conversion to Buddhist Movements." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/56421492265098438879.

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碩士 真理大學 宗教學系碩士班 96 Abstract Dr. Bhimrao Ramji Ambedkar（1891-1956） is of the most outstanding politician, social reformist, Buddhism revivalist, the chief architect of Indian Constitution, and leader of the Untouchable in modern India. He was born at the schedule caste family of the lowest stratification of Hindu society, and had been ruthlessly persecuted and discriminated by the Caste system and Untouchability . Through his life-time, he has been working to fight for the human rights of the untouchables, striving to emancipate the untouchables from the Hindu society. On 14th October, 1956, Dr. Bhimrao Ramji Ambedkar led a number of 400,000 untouchables to reject the Hinduism, and helped them to embrace Buddhism. This is of the unprecedented large-scale collective conversion movement ever in the history of India, but why would Dr. Ambedkar chose to give up Hinduism? Why would he choose to convert to Buddhism? What is the content and significance of his conversion to Buddhism? This is what the study would explore. Conclusions of this study: (1) The content of conversion to Buddhist movement by Dr. Ambedkar is: to achieve an ideal society of liberty, equality, and fraternity, which is justice and casteless. (2) The significance of conversion to Buddhist movement by Dr. Ambedkar is: as a way to fight against Hinduism, Caste system, and Untouchability. As a whole, the conversion of Buddhist movement by Dr. Ambedkar is one of the primary channels to release and rescue the untouchables

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Turton, Brian C., and 吳宇光(Brian C. Turton). "A Study on Ambedkar’s Mass Conversion Movement to Buddhism to Elevate the Social Status of Dalits." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/63169019488374612885.

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博士 華梵大學 東方人文思想研究所 103 A Study on Ambedkar’s Mass Conversion Movement to Buddhism to Elevate the Social Status of Dalits. There was a revival of Buddhism in India at the end of the nineteenth and beginning of the twentieth centuries. Anagarika Damarpala, a Ceylonese (Sri Lankan) established the Boda Gaya Society to promote Buddhism. However, it would be in southern India under Pandit Iyothee Thass and E.V. Pamasmy that early Dalit Buddhism would have its greatest impact. B.R. Ambedkar, who himself was born a Dalit untouchable, would lead the largest Buddhist movement in modern India. Over a period of several decades, he considered a mass conversion of Dalits to various religions, including Islam, Christianity, Jainism and Sikhism. He decided upon a largely supernatural-free version of Buddhism. In his book, Buddha and His Dharma, Ambedkar portrays Buddha as a social reformer who was dedicated to abolishing the inequality that he thought was inherent in Hinduism. Dalit Buddhism has had its greatest impact in Ambedkar’s home province of Maharashtra. Emulating the American Black Panthers, the Dalit Panthers, who were Ambedkar Buddhists, attracted considerable attention in Mumbai. In their manifesto, the Dalit Panthers proposed that they lead “a tidal wave of revolution” against the Hindu feudal establishment. They were supported by the blossoming of a Dalit literary movement in Maharashtra province as well. In the twenty-first century, the Dalit Buddhist movement in Maharashtra is still active. On May 27, 2007, tens of thousands of Dalits from Maharashtra gathered at the Mahalakshmi race course in Mumbai to mark the fiftieth anniversary of the conversion of Ambedkar to Buddhism. The event was criticized by Hindu groups as provocative. During thus author’s excursion to India in 2011, surveys on the devotional practices and religious beliefs of Dalit Buddhists, as well as a survey on discrimination, were conducted. The respondents ranged in age from their 20s to 70s, and they were a social cross section from the barely educate to PhDs who universally rejected Hindu worship. Many of the respondents reported that they had spent considerable amounts of time attempting to propagate and spread the Dhamma. There was division in their belief systems. Some respondents suggested that they considered Ambedkar equal to Buddha, while others viewed the relationship as that between teacher and pupil. Not all of the respondents accepted Ambedkar’s rejection of reincarnation. A surprisingly large number of survey respondents living in the city of Mumbai reported a lack of discrimination. Other Mumbai residents noted discrimination in employment and eating accommodations. Far worse discrimination was reported in the countryside. Some of the Dalit Buddhist organizations are doing important work in attempting to improve the status of Dalits in rural India.

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Dissertations / Theses on the topic 'Ambedkar'

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