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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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Stephensen Vaseekaran, Dr M. Kennedy. "DIALECTICS OF DEVELOPMENT: A STUDY OF THE LEGACY OF AMBEDKAR IN THE STATE OF TAMIL NADU." EPH - International Journal of Humanities and Social Science 3, no. 1 (2018): 18–23. http://dx.doi.org/10.53555/eijhss.v3i1.35.
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Anyone who have fair knowledge about the politics of Tamil nadu and also the national politics would presumably understand the vision and mission of Dr. Ambedkar. In the 21st century, whether Dr. Ambedkar’s vision has any relevance and in particularly, the question of development from the stand point of liberalist framework, one need to look deep into Ar.Ambedkar’s vision for India’s development. In nutshell Dr. Ambedkar has not only an eye opener to India but to other nations as well. That makes Dr. Ambedkar universal, which many contest on the grounds of narrow framework of social network theories. However, I would like to dwell upon the issues in development since the independence in India as far as the “ dalits” are concerned, particularly, with case study from the state of Tamil nadu.
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Chaudhary, Renu. "Ram Rajya: Ambedkar vision of Modern India." Universal Research Reports 10, no. 3 (2023): 51–56. http://dx.doi.org/10.36676/urr.2023-v10i3-007.
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Dr. B.R. Ambedkar, a radical jurist and social reformer in India, had a unique take on the term Ramrajya. Ambedkar's non-mythological interpretation of Ramrajya included lofty principles. Ambedkar's main focus was on achieving fairness in society. He dreamed of a world free of caste prejudice, where everyone, even the historically oppressed Dalits, would be treated with respect and given equal opportunity. The Constitution and the rule of law would be supreme under his Ramrajya. Constitutional principles would direct government conduct to protect individual rights and liberties and prohibit abuses of authority. Ambedkar believed that education was crucial to his cause. He advocated for liberation of oppressed groups and equal opportunity for everybody to get a high-quality education. There was also a push for economic parity. His Ramrajya focused on reducing economic inequality, fostering shared prosperity, and eliminating poverty. Ambedkar's outlook was heavily based on secular principles. His Ramrajya called for secular rule that would protect the rights of citizens of different faiths without allowing any of them to meddle with government. The importance of social peace was emphasised, with a focus on working together across India's many religious and ethnic groups. Ambedkar stressed the need of oppressed groups having a voice in politics. His Ramrajya envisioned a democratic political order that included all citizens and encouraged deliberative voting. Ambedkar's experiences and dedication to reducing societal disparities informed his abstract viewpoint on Ramrajya, which centred on justice, equality, and dignity for everyone. His thoughts are still being spoken about and considered while thinking about modern India's government and social reform.
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Sampath, Rajesh. "A Commentary on Ambedkar’s Posthumously Published “Philosophy of Hinduism”." CASTE / A Global Journal on Social Exclusion 1, no. 1 (2020): 17–28. http://dx.doi.org/10.26812/caste.v1i1.141.
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This paper offers a critical commentary of Ambedkar's posthumously published "The Philosophy of Hinduism," which was discovered shortly after his death. Given previous, considerable contributions in the fields of law, economics, political and social theory, the work appears to be the beginnings of what remains an incomplete treatise on a new area of investigation for Ambedkar. In this work, Ambedkar tackles the murky and opaque sub-field of philosophy, namely the philosophy of religion. This paper unpacks some of Ambedkar's key insights on the nature of the philosophy of religion to test what elements - considered from a philosophical point view - constitute a religion. Furthermore, given the historical paradigmatic shifts in the nature of religion from antiquity to modernity, Ambedkar identifies two conceptual revolutions from which he will introduce two criteria - utility and justice - to evaluate the nature of Hinduism as a religion. Given his life-long quest to understand Hinduism and caste, ultimately, Ambedkar's goal to overcome what he says is the systemic and structural inequality of caste in the Indian social order leads him to certain negative conclusions: namely whether Hinduism can be characterized as a religion if in fact modern religions must have a foundation in some intrinsic dimension of social justice. This paper constitutes Part I of a longer commentary. The aspiration is that a longer Part II will ultimately extend Ambedkar's philosophical investigation into new domains for which he did not have the opportunity to explore.
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Chakrabarty, Bidyut. "B.R. Ambedkar." Indian Historical Review 43, no. 2 (2016): 289–315. http://dx.doi.org/10.1177/0376983616663417.
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B.R. Ambedkar (1891–1956) pursued a scathing critique against the dominant nationalist discourse that Gandhi shaped, to a significant extent. Unlike Gandhi who insisted on village swaraj, Babasaheb preferred liberal democracy of the Western variety in which an individual remained the basic unit of governance. What he established in the 1950 Constitution of India had its beginning in Ambedkar’s witness before the 1919 Southborough Committee and the 1930–32 Round Table Conference. This was a political battle that he had waged against the Mahatma to substantiate his arguments in favour of liberalism. There was also another battle that he was engaged in while challenging ‘the archaic social values’ supportive of caste discrimination. On the basis of his thorough research, he reinvented the idea of social justice in tune with his firm commitment to liberalism. True that he did not always succeed in his mission; nonetheless, the debate between the Mahatma and Babasaheb testifies several new dimensions of India’s nationalist thought that did not, so far, receive adequate scholarly attention. By drawing on a rather neglected aspect of the nationalist debate, the article seeks to fill up in our understanding of the ideas of Gandhi and Ambedkar which were definitely context driven. This is also a textual study that also makes the point that Ambedkar’s ideas did not appear to be as significant as they later became in independent India presumably because of the hegemonic influence of Gandhi in the nationalist universe probably due to contextual reasons.
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Eswaraiah, B. "A Study on Ambedkar Thoughts and Perspectives of Economic Development: Relevance of Modern India." INTERANTIONAL JOURNAL OF SCIENTIFIC RESEARCH IN ENGINEERING AND MANAGEMENT 09, no. 01 (2025): 1–9. https://doi.org/10.55041/ijsrem40446.
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Dr. B.R. Ambedkar, a towering figure in Indian history, made profound contributions to the economic thought and vision of modern India. His perspectives on economic development were rooted in the principles of social justice, equity, and inclusivity. Ambedkar advocated for structural reforms to address deep-rooted socio-economic inequalities, emphasizing the need for land redistribution, state ownership of key industries, and labour welfare to uplift marginalized communities. He envisioned an economic model that prioritized industrialization, rational taxation, and the empowerment of vulnerable groups, particularly Dalits and women. Ambedkar’s insights on the integration of the rural economy with industrial growth, the eradication of caste-based discrimination, and the creation of an equitable labour market remain highly relevant to contemporary India. His emphasis on education, economic planning, and the Constitution's role in ensuring socio-economic rights offers valuable guidance for addressing challenges such as poverty, unemployment, and inequality. This paper explores Ambedkar’s economic philosophy, its impact on India’s policy framework, and its enduring relevance in shaping an inclusive and sustainable modern India. Keywords: Ambedkar, economic development, social justice, inclusivity, industrialization, labour welfare, land reforms, modern India, equality, marginalized communities.
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Dr., Shyamal Das. "Dr. B.R. Ambedkar's Political Ideals: A Catalyst for Social Justice in the Modern Indian Political System." INTERNATIONAL JOURNAL OF INNOVATIVE RESEARCH AND CREATIVE TECHNOLOGY 6, no. 1 (2020): 1–7. https://doi.org/10.5281/zenodo.10730514.
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This research paper explores the political ideals of Dr. B.R. Ambedkar and their impact as a catalyst for social justice in the modern Indian political system. Dr. Ambedkar, a prominent leader and social reformer, played a pivotal role in shaping the political landscape of India through his relentless advocacy for the empowerment of marginalized communities and the eradication of social inequality. This paper examines the key aspects of Dr. Ambedkar's political philosophy, including his fight against caste discrimination, his efforts to empower marginalized communities, and his contributions to constitutional reforms. It also discusses the influence of his ideals on contemporary politics and social movements. The research draws upon various primary and secondary sources, including Dr. Ambedkar's writings, speeches, and works by scholars, to provide a comprehensive analysis of the enduring significance of Dr. Ambedkar's political ideals in the pursuit of social justice in India today.
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Khiamniungan, Chiangmong. "On the Editions of Dr B. R. Ambedkar’s The Buddha and His Dhamma." Studies in Indian Politics 11, no. 1 (2023): 85–101. http://dx.doi.org/10.1177/23210230231166190.
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This article seeks to outline the history of the addition of references to what is often considered Dr B. R. Ambedkar’s magnum opus, his posthumously published The Buddha and His Dhamma (1957). It discusses the original edition, the 1961 Hindi translation by Bhadant Anand Kausalyayan, which was the first to add references, the 1992 reprint of the original edition as Volume 11 of the collection Dr Babasaheb Ambedkar: Writings and Speeches published by the Government of Maharashtra, and the 2011 ‘critical edition’ edited by Aakash Singh Rathore and Ajay Verma and published by Oxford University Press. Through a critical appraisal of these editions, the article aims to press the general need turned urgent for scholars of Ambedkar to produce competent scholarly editions of Ambedkar’s texts, especially his later writings, which were left incomplete and unpublished during his lifetime.
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Talekar, P. R. "Dr. B. R. Ambedkar: A Social Re-constructor." International Journal of Advance and Applied Research 5, no. 17 (2024): 124–26. https://doi.org/10.5281/zenodo.12178429.
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Dr. B.R. Ambedkar stands as an iconic figure in Indian history, revered for his tireless efforts towards social reform and justice. This research paper endeavors to explore Dr. Ambedkar's multifaceted role as a social reconstructor. Through a comprehensive analysis of his life, work, and contributions, this paper aims to elucidate Dr. Ambedkar's profound impact on Indian society, particularly in combating caste discrimination, championing social justice, and advocating for the rights of marginalized communities.
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Talekar, P. R. "Ambedkar's Economic Vision for nation building." International Journal of Advance and Applied Research 5, no. 17 (2024): 87–89. https://doi.org/10.5281/zenodo.12177010.
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Dr. B. R. Ambedkar, a renowned Indian jurist, economist, and social reformer, played a pivotal role in shaping India's economic vision for nation-building. His perspective on economic policies stemmed from his profound understanding of social justice and equality. Ambedkar's economic vision was deeply rooted in the principles of equality, justice, and empowerment of marginalized communities. Central to Ambedkar's economic philosophy was the belief that economic empowerment was essential for social upliftment and nation-building. He recognized that economic disparities were often intertwined with social inequalities and discrimination, and thus advocated for policies that aimed to address both simultaneously. One of the key aspects of Ambedkar's economic vision was land reform. He emphasized the need for land redistribution to ensure that the landless and marginalized communities could have access to resources and opportunities for economic advancement. Land reform, in his view, was crucial for breaking the cycle of poverty and empowering the downtrodden. Additionally, Ambedkar stressed the importance of education and skill development as means of economic empowerment. He advocated for universal education and vocational training, believing that a well-educated and skilled workforce was essential for economic growth and social progress. Education, in his view, was not only a tool for individual upliftment but also a catalyst for societal transformation. Ambedkar also recognized the significance of industrialization and economic modernization in nation-building. He advocated for the development of industries and infrastructure, particularly in rural areas, to create employment opportunities and reduce dependence on agriculture. Industrialization, he believed, could drive economic growth and alleviate poverty, especially among marginalized communities. Furthermore, Ambedkar emphasized the importance of social welfare measures to ensure a more equitable distribution of resources and opportunities. He advocated for affirmative action policies, including reservations in education and employment, to address historical injustices and promote social inclusion. In conclusion, Dr. B. R. Ambedkar's economic vision for nation-building was characterized by a commitment to social justice, equality, and empowerment of marginalized communities. His ideas continue to inspire policymakers and social reformers in India and beyond, underscoring the enduring relevance of his principles in the pursuit of inclusive and sustainable development. <strong> </strong>
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Krishnamurty, J. "Ambedkar’s Educational Odyssey, 1913–1927." Journal of Social Inclusion Studies 5, no. 2 (2019): 147–57. http://dx.doi.org/10.1177/2394481119900074.
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I have attempted to provide an accurate timeline for Ambedkar’s incredible educational achievements between 1913 and 1927. Although there is wealth of literature on Ambedkar’s life, ambiguities and errors abound. I have therefore examined afresh archival material and secondary sources. Besides preparing several other manuscripts and papers in economics, Ambedkar secured his MSc and DSc degrees from London and published two major books, one on monetary policy and the other on fiscal policy. One was the basis on which he was awarded his Columbia PhD degree. It also appears that an earlier doctoral thesis draft prepared in 1917 was lost at sea. At the same time, he acquired his professional qualification as a lawyer, being called to the bar in 1920. Ambedkar’s relations with his supervisors were harmonious and he appears to have been treated well by them. Ambedkar produced a large and varied body of original work under the most difficult of conditions. In the light of the above the fact which I also establish that he was not the first Indian to obtain a doctoral degree in economics pales into insignificance.
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Kumar, Bimalendra. "Dr. B.R. Ambedkar's Interpretation of the Doctrines of Karma and Rebirth." Dhammacakka Journal of Buddhism and Applied Buddhism 1, no. 1 (2025): 9–14. https://doi.org/10.3126/djbab.v1i1.76092.
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Background: This paper analyzes Dr. B.R. Ambedkar's interpretation on the doctrine of karma and rebirth in Buddhism. Dr. Ambedkar, obviously, accepts the traditional Buddhist concept regarding karma and rebirth but he forwards his different opinion that the body upon the dissolution gets its Mahabhuts (Prithvi, Agni, jal, Vayu) stored in the respective Mahabhuts in the Universe. Objective: The paper is meant for clarifying Ambedkar's idea on karma and rebirth. It is to prove that the agrigates of a being get mixed into the mega agrigates in the universe during the time of death; and at the time of rebirth, the agrigates get reassembled with karmic consciousness, and there the being gets rebirth based on the past karma. Methodology: Library based Interpretive or Analytical approach is adopted to carry out the research. Result: Through the study it has been found that at the time of rebirth, the Mahabhuts including the elements like heat and consciousness come back to the mother's womb to get assembled and there the new being gets delivered on the planet together with the fruits of its old karma. Ambedkar relates karma and rebirth to modern science explaining 'Rebirth' as a cycle of physical elements, instead of the wandering soul. It is shown how Ambedkar reinterprets the traditional Buddhist ideas to fit with the conceptions of modern science and philosophy in the article. Conclusion: The Paper forwards the idea of Ambedkar that there is no rebirth of the soul but regeneration of the matter or element. There is the possibility of the fruit or retribution of the moral or immoral actions done by a person as the new being gets its old elements assembled during the time of rebirth.
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Biswas, Sujay. "Gandhi and Ambedkar against Untouchability: A Reappraisal." South Asia Research 41, no. 2 (2021): 259–78. http://dx.doi.org/10.1177/02627280211000159.
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This article challenges the false dichotomy, created in much of the existing historical and political analysis concerning the welfare programmes for ‘Harijans’ as put forward by Gandhi and Ambedkar, claiming that Ambedkar’s proposals were more progressive than Gandhi’s approach. The article draws on a detailed letter written by Ambedkar in 1932, proposing a programme of action that the Harijan Sevak Sangh should undertake for the welfare of ‘Harijans’. It compares this with the Constitution of the Harijan Sevak Sangh, drafted by Gandhi himself, to argue that the programmes of these two leaders actually show significant similarities in their intent and content concerning welfare measures for uplifting ‘Harijans’ in India, but seem to differ regarding strategies.
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Tripathi, Kanhaiya, Diksha Kanwat, Shankar Lal Bika, et al. "Social Determinants of Health in India: Reimagining of Dr. B.R. Ambedkar’s Vision in the Light of Marginalized Communities." Social Sciences 14, no. 1 (2024): 1. https://doi.org/10.3390/socsci14010001.
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The ongoing existence of health disparities in marginalized communities in India can be attributed to social health determinants such as poverty, caste, gender, and limited access to education and healthcare. Dr. B.R. Ambedkar, an iconic figure in Indian social reform and the driving force behind the Indian Constitution, acknowledged the significance of the social determinants of health influencing health outcomes. This paper explores Dr. Ambedkar’s vision of addressing health disparities, with a focus on his contributions to public health policy and the promotion of social justice. Additionally, it analyses the ongoing perpetuation of inequality through the examination of social determinants of health and explores how Ambedkar’s vision can provide guidance for present public health strategies. The analysis highlights the importance of strong primary healthcare systems, recognizing universal healthcare as an essential human right through the vision of Dr. Ambedkar. It also advocates for greater government funding and policy coordination to effectively tackle health disparities.
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Chaudhary, Pramod Kumar. "Dr. B.R. Ambedkar's Vision of Indian Polity: Equality, Justice, and Social Transformation." Integrated Journal for Research in Arts and Humanities 2, no. 3 (2022): 83–87. http://dx.doi.org/10.55544/ijrah.2.3.14.
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Dr. B. R. Ambedkar, a well-known social activist as well as distinguished philosopher, was genuinely worried regarding the situation of the marginalised at the start of his distinguished career. He spent his whole life working to improve social and economic circumstances. Ambedkar's transformative vision directs individual's efforts as assists with renegotiating issues, particularly the collapse of modern political thought. Ambedkar became well-known as a key strategic philosopher throughout today's society following the rise of the dalit struggle. He rose to prominence in India's sociopolitical environment during the 1920s. With terms of political, economic, social or religious views, he was crucial to the improvement of the least rung of so-called indestructible Indian community. Furthermore, he was a brilliant sociologist, economist, judicial analyst, educationist, author, legislator, advocate, or rights-based activist. He was an iconoclast as well as researcher who successfullly organised, emancipated, or united the uneducated Indians opposing all forms of societal and political tyranny. This investigation captures Ambedkar's views on politics.
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Talekar, P. R. "Dr. B. R Ambedkar: Championing the Liberation of Indian Women." International Journal of Advance and Applied Research 5, no. 17 (2024): 120–23. https://doi.org/10.5281/zenodo.12178103.
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Dr. B. R. Ambedkar, a towering figure in Indian history, played a pivotal role in championing the cause of women's liberation in India. This abstract explores Ambedkar's unique vision for women's empowerment, distinct from his contemporaries, which centered on establishing robust legal frameworks to ensure women's rights and freedoms. Faced with the entrenched gender inequalities within Indian society, particularly in the rigid Hindu social structure, Ambedkar spearheaded the Hindu Code Bill, a groundbreaking amendment to the Indian Constitution. Despite initial opposition, his tireless advocacy led to the bill's eventual acceptance, bringing about profound societal transformations and legally recognizing women as equal citizens. This abstract highlights Dr. B.R. Ambedkar's enduring legacy as a liberator of Indian women, whose contributions continue to resonate across caste, religion, and socioeconomic divides, shaping the trajectory of gender equality in India. His efforts have ensured that women's rights are enshrined as fundamental principles, for which countless women owe him a debt of gratitude.
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Government, of Kerala. "Caste Criticism: Social Philosophy of B.R Ambedkar." ISHAL PAITHRKAM 40, no. 40 (2024): 209–35. https://doi.org/10.5281/zenodo.14683712.
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Caste Criticism: Social Philosophy of B.R Ambedkar Author: Ravi K.P Dr. B.R. Ambedkar, a prominent Indian social reformer and leader of the Dalit Buddhist movement, was a fierce critic of the caste system and religious orthodoxy. He argued that the caste system was a tool of social oppression and that Hinduism, as practiced at the time, perpetuated inequality and discrimination and denied basic human rights to marginalized groups, particularly Dalits.Ambedkar advocated for the annihilation of the caste system and promoted social and economic equality. Ambedkars thinking was instrumental in shaping his views on social justice,social democracy. Hindu social order,particularly the caste system, which he believed was anti-human and motivated lower caste to commit heinous act. He fought tirelessly for the rights of the oppressed, advocating for education,economic empowerment and social equality. He believed in the importance of economic independence for marginalized communities especially in Dalits and proposed measures to achieve it.He argued that Hindu scriptures such as Manusmriti, legitimized and reinforced caste-based social stratification. Ambedkars critical thinking has had a lasting impact on Indian society and politics. His work contimues to inspaire social and political movements, and hislegacy as the architect of the Indian Constitution remains unparalleled . The Indian Constitution emphasis on social equality and justice for all people. Ravi K.PAssociate ProfessorDept. of MalayalamGovt. Arts and science collegeCalicutIndiaPin: 673018Email: ravikummanchery@gmail.comPh: + 91 9446157523ORCID: 0009-0003-3685-4390
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GODSMARK, OLIVER. "‘Civis Indianus sum’? Ambedkar on democracy and territory during linguistic reorganization (and partition)." Modern Asian Studies 54, no. 2 (2019): 384–431. http://dx.doi.org/10.1017/s0026749x18000367.
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AbstractThis article considers Ambedkar's ideas about the implementation of democracy in India, in the context of the linguistic reorganization of provincial administrative boundaries. In doing so, it looks to emphasize the importance of territorial configurations to Dalit politics during this period and, in particular, the consequences of ‘provincialization’, which has received little attention within the existing literature. Rethinking space by redrawing administrative territory provided Ambedkar with one potential avenue through which to escape the strictures of Dalits’ minority status. In this vision, linguistic reorganization (and partition) were harbingers of greater democratization and potential palliatives to the threat of Hindu majority rule at the centre. In turn, however, Ambedkar simultaneously came to perceive the creation of these new administrative spaces as marking a new form of provincial majoritarianism, despite his best efforts to form alliances with those making such demands. In this sense, the article also seeks to address some of the shared processes behind linguistic reorganization and partition as two related forms of territorial redrawing. In the face of these demands, and the failures of both commensuration and coalition politics, Ambedkar turned to the idea of separate settlements for Dalits, whereby they might themselves come to constitute a majority. Whilst such a novel attempt at separation and resettlement was not ultimately realized, its emergence within Ambedkar's thought at this time points towards its significance in any history of caste and untouchability in twentieth-century South Asia.
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Talekar, P. R. "Dr. Bhimrao Ambedkar's Ideas: Relevance and Effectiveness in the 21st Century." International Journal of Advance and Applied Research 5, no. 17 (2024): 74–78. https://doi.org/10.5281/zenodo.12176787.
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The purpose of this article is to examine the contributions made by Dr. Ambedkar to political reform, economic policy, and social justice, as well as how these concepts still have an impact on modern society and government. His contributions to social justice improved liberty, equality, and fraternity. In particular, he strived to provide education for those from lower social classes. To implement the Indian Constitution, Ambedkar had to overcome obstacles and crises throughout his life. In order to support the Gold Standard, decentralise government funding so that each level of government may fund its own costs, and combine land holdings for agriculture in order to realise economies of scale, Ambedkar's economic theories were critical. He still has valid points about the agricultural economy of India.
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Dinesh, Kumar. "Dr. Ambedkar's Vision, and the Ongoing Quest for Social Justice." International Journal of Contemporary Research In Multidisciplinary 4, no. 3 (2025): 235–37. https://doi.org/10.5281/zenodo.15570446.
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This paper explores the enduring relevance of Dr. B. R. Ambedkar’s vision in the ongoing pursuit of social justice in India. It underscores the foundational need to build an inclusive society that ensures equal access to opportunities, fosters social cohesion, and actively eliminates discrimination. Drawing on Ambedkar’s emphasis on education, political representation, and affirmative action, the study highlights how his ideas remain pivotal in addressing contemporary caste-based inequalities and historical injustices. The paper further emphasizes that social justice is not a static goal but a dynamic process requiring continued efforts, policy evolution, and collective commitment. Through a critical examination of Ambedkar's legacy, this research advocates for a transformative and equitable societal framework rooted in justice, equality, and inclusivity.
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Dinesh, Kumar. "Dr. Ambedkar's Vision, and the Ongoing Quest for Social Justice." International Journal of Contemporary Research in Multidisciplinary 4, no. 3 (2025): 235–37. https://doi.org/10.5281/zenodo.15577845.
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This paper explores the enduring relevance of Dr. B. R. Ambedkar’s vision in the ongoing pursuit of social justice in India. It underscores the foundational need to build an inclusive society that ensures equal access to opportunities, fosters social cohesion, and actively eliminates discrimination. Drawing on Ambedkar’s emphasis on education, political representation, and affirmative action, the study highlights how his ideas remain pivotal in addressing contemporary caste-based inequalities and historical injustices. The paper further emphasizes that social justice is not a static goal but a dynamic process requiring continued efforts, policy evolution, and collective commitment. Through a critical examination of Ambedkar's legacy, this research advocates for a transformative and equitable societal framework rooted in justice, equality, and inclusivity.
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Yurlova, Eugenia S. "B. R. AMBEDKAR’S INTERNATIONAL EXPERIENCE: USA, ENGLAND, GERMANY." Journal of the Institute of Oriental Studies RAS, no. 4 (26) (2023): 161–70. http://dx.doi.org/10.31696/2618-7302-2023-4-161-170.
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Bhimrao Ramji Ambedkar, an untouchable from the caste of mahars, was educated abroad with the support of the maharaja of Baroda. The goal of his studies at the Columbia University in New York was to learn about the struggle of the Black Americans. African Americans and their leaders influenced his ideology and policy regarding Indian untouchables, as the struggle of the dalits and the Blacks and their social situation are somewhat similar. Ambedkar’s works reflect the learnings from his American experience. In countrast with the multiple castes and subcastes of the untouchables, the Blacks are an endogamous group, and it is easier for them to unite in their struggle. As the Chairman of the Constitutional Committee, Ambedkar included in the Constitution a number of articles to protect the rights of the scheduled castes. He turned to Buddhism as a result of his quest to reform the caste system in order to end social discrimination of the Dalits. Ambedkar showed that each caste maintained its identity and that is why it was impossible to unite all untouchable castes. However, his accomplishments in the struggle for equal rights for all people allow hope that this historic goal will be achieved.
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Dixit, Prabhat. "Book Review: The Evolution of Pragmatism in India: Ambedkar, Dewey, and the Rhetoric of Reconstruction." International Journal of Asia Pacific Studies 21, no. 1 (2025): 339–43. https://doi.org/10.21315/ijaps2025.21.1.12.
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This book review delivers an informative summary of Scott R. Stroud’s The Evolution of Pragmatism: Ambedkar, Dewey, and the Rhetoric of Reconstruction in India. The work underscores Ambedkar’s pragmatic stance on societal matters and his profound intellectual appreciation for the teachings of John Dewey. The review acknowledges Stroud’s thorough examination, which stresses Ambedkar’s strategic utilisation of persuasion and his continuing impact on Indian politics and societal transformation. Overall, the book has garnered recognition as an indispensable resource for understanding Ambedkar’s enduring influence and his substantial contributions to the scholarly and political arenas of India.
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Lone, Shabir Ahmad. "Reflections of Dr. B.R Ambedkar’s Idea of Social Justice." Journal of Image Processing and Intelligent Remote Sensing, no. 25 (August 1, 2022): 19–25. http://dx.doi.org/10.55529/jipirs.25.19.25.
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Dr. B. R. Ambedkar is revered as a hero for his role in advancing equality. Bhimrao Ramji Ambedkar was an instrumental figure in the formation of our nation's constitution and was one of the principal authors of it. He made it illegal to discriminate against those who were considered to be of a lower caste or to be untouchable, and he worked toward establishing equality among the citizens of our nation. He stated that he had faith in a community that could support the ideals of friendship, equality, and fraternity. However, in the early days of our nation, a man who had done so much for our country had been subjected to numerous cruelties because of his caste. Dr. Bhimrao Babasaheb Ramji Ambedkar was a renegade who challenged the social order in which the contradiction of caste and class had been apparent for years. His egalitarian philosophy was "one man, one value," and it was based on the belief that everyone should be treated equally. Dr. Ambedkar worked hard to change the pre-existing social order based on caste and class, and he strove to plant the seed of social justice. He accomplished this by lobbying for a wide range of causes, including the plight of the caste system and untouchability, human rights, labour rights, women's rights, and, most crucially, Indian politics. Because he was born into a mahar family in the state of Maharashtra, he was subjected to the humiliations and discrimination that came with being an untouchable. According to B. R. Ambedkar, social justice is a method for constructing an ideal society or a society that is just. According to him, a just society is one that does not practise caste, is founded on the ideals of social justice, and incorporates all three of the following elements: liberty, equality, and fraternity. Ambedkar's vision for the perfect society is underpinned by a commitment to a pair of core values. The purpose of the study is to describe and analyse the concept of social justice that was conceived of by B.R. Ambedkar, who was the architect of the Indian constitution.
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LONE, SHABIR AHMAD. "Reflections of Dr. B.R Ambedkar’s Idea of Social Justice." Journal of Legal Subjects, no. 23 (May 31, 2022): 6–11. http://dx.doi.org/10.55529/jls.23.6.11.
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Dr. B. R. Ambedkar is revered as a hero for his role in advancing equality. Bhimrao Ramji Ambedkar was an instrumental figure in the formation of our nation's constitution and was one of the principal authors of it. He made it illegal to discriminate against those who were considered to be of a lower caste or to be untouchable, and he worked toward establishing equality among the citizens of our nation. He stated that he had faith in a community that could support the ideals of friendship, equality, and fraternity. However, in the early days of our nation, a man who had done so much for our country had been subjected to numerous cruelties because of his caste. Dr. Bhimrao Babasaheb Ramji Ambedkar was a renegade who challenged the social order in which the contradiction of caste and class had been apparent for years. His egalitarian philosophy was "one man, one value," and it was based on the belief that everyone should be treated equally. Dr. Ambedkar worked hard to change the pre-existing social order based on caste and class, and he strove to plant the seed of social justice. He accomplished this by lobbying for a wide range of causes, including the plight of the caste system and untouchability, human rights, labour rights, women's rights, and, most crucially, Indian politics. Because he was born into a mahar family in the state of Maharashtra, he was subjected to the humiliations and discrimination that came with being an untouchable. According to B. R. Ambedkar, social justice is a method for constructing an ideal society or a society that is just. According to him, a just society is one that does not practise caste, is founded on the ideals of social justice, and incorporates all three of the following elements: liberty, equality, and fraternity. Ambedkar's vision for the perfect society is underpinned by a commitment to a pair of core values. The purpose of the study is to describe and analyse the concept of social justice that was conceived of by B.R. Ambedkar, who was the architect of the Indian constitution.
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Ahmad Lone, Shabir. "REFLECTIONS OF DR. B.R AMBEDKAR’S IDEA OF SOCIAL JUSTICE." International Journal of Social Science, Educational, Economics, Agriculture Research and Technology (IJSET) 1, no. 7 (2022): 357–62. http://dx.doi.org/10.54443/ijset.v1i7.39.
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Dr. B. R. Ambedkar is revered as a hero for his role in advancing equality. Bhimrao Ramji Ambedkar was an instrumental figure in the formation of our nation's constitution and was one of the principal authors of it. He made it illegal to discriminate against those who were considered to be of a lower caste or to be untouchable, and he worked toward establishing equality among the citizens of our nation. He stated that he had faith in a community that could support the ideals of friendship, equality, and fraternity. However, in the early days of our nation, a man who had done so much for our country had been subjected to numerous cruelties because of his caste. Dr. Bhimrao Babasaheb Ramji Ambedkar was a renegade who challenged the social order in which the contradiction of caste and class had been apparent for years. His egalitarian philosophy was "one man, one value," and it was based on the belief that everyone should be treated equally. Dr. Ambedkar worked hard to change the pre-existing social order based on caste and class, and he strove to plant the seed of social justice. He accomplished this by lobbying for a wide range of causes, including the plight of the caste system and untouchability, human rights, labour rights, women's rights, and, most crucially, Indian politics. Because he was born into a mahar family in the state of Maharashtra, he was subjected to the humiliations and discrimination that came with being an untouchable. According to B. R. Ambedkar, social justice is a method for constructing an ideal society or a society that is just. According to him, a just society is one that does not practice caste, is founded on the ideals of social justice, and incorporates all three of the following elements: liberty, equality, and fraternity. Ambedkar's vision for the perfect society is underpinned by a commitment to a pair of core values. The purpose of the study is to describe and analyze the concept of social justice that was conceived of by B.R. Ambedkar, who was the architect of the Indian constitution.
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Lone, Shabir Ahmad. "Reflections of Dr. B.R Ambedkar’s Idea of Social Justice." Aug-Sept 2022, no. 25 (September 22, 2022): 18–24. http://dx.doi.org/10.55529/jpps.25.18.24.
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Dr. B. R. Ambedkar is revered as a hero for his role in advancing equality. Bhimrao Ramji Ambedkar was an instrumental figure in the formation of our nation's constitution and was one of the principal authors of it. He made it illegal to discriminate against those who were considered to be of a lower caste or to be untouchable, and he worked toward establishing equality among the citizens of our nation. He stated that he had faith in a community that could support the ideals of friendship, equality, and fraternity. However, in the early days of our nation, a man who had done so much for our country had been subjected to numerous cruelties because of his caste. Dr. Bhimrao Babasaheb Ramji Ambedkar was a renegade who challenged the social order in which the contradiction of caste and class had been apparent for years. His egalitarian philosophy was "one man, one value," and it was based on the belief that everyone should be treated equally. Dr. Ambedkar worked hard to change the pre-existing social order based on caste and class, and he strove to plant the seed of social justice. He accomplished this by lobbying for a wide range of causes, including the plight of the caste system and untouchability, human rights, labour rights, women's rights, and, most crucially, Indian politics. Because he was born into a mahar family in the state of Maharashtra, he was subjected to the humiliations and discrimination that came with being an untouchable. According to B. R. Ambedkar, social justice is a method for constructing an ideal society or a society that is just. According to him, a just society is one that does not practise caste, is founded on the ideals of social justice, and incorporates all three of the following elements: liberty, equality, and fraternity. Ambedkar's vision for the perfect society is underpinned by a commitment to a pair of core values. The purpose of the study is to describe and analyse the concept of social justice that was conceived of by B.R. Ambedkar, who was the architect of the Indian constitution.
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Talekar, P. R. "Exploring Dr. Ambedkar's Views on Indian Agriculture: An Analytical Approach." International Journal of Advance and Applied Research 5, no. 17 (2024): 117–19. https://doi.org/10.5281/zenodo.12177814.
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This research paper explores Dr. B.R. Ambedkar's enduring relevance in addressing contemporary challenges faced by Indian agriculture. Emphasizing collective farming and industrialization, Ambedkar's insights remain crucial in addressing issues like declining agricultural growth and shrinking landholdings. The paper evaluates Ambedkar's proposals, implemented by the current administration in states like Maharashtra, to aid farmers. As a politician, social reformer, economist, and lawyer, Ambedkar advocated for social justice and women's rights, founding numerous Dalit organizations. The abolition of the khoti system in 1949, a result of Ambedkar's efforts, underscores his impact on land rights and taxation. Ambedkar's observations on disguised unemployment in agriculture and the importance of industrialization resonate today.
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Vinay1, Jannu. "A GOOD EDUCATION SYSTEM IN DR. B.R. AMBEDKAR’S THOUGHTS." International Scientific Journal of Engineering and Management 03, no. 03 (2024): 1–33. http://dx.doi.org/10.55041/isjem02100.
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Dr. Bhim Rao Ambedker was a well-known teacher himself. He established People‟s Education Society in Bombay and Aurangabad to educate the students of Dalit community. His educational philosophy is reflected in his lectures, his published articles in various magazines and his work in the educational institutions. He said that every educational institute should be an agency of change society. Dr. Ambedkar strongly held that education should be a priority for the society and utilised for growth of individuals with character. The present paper is concerned with his educational thoughts of Dr. Ambedkar. Dr. Ambedkar wanted a type of education that not only inculcates awareness and fulfilment of human rights among citizen but also teaches human dignity and justice in India. According to him Education could open the eyes and encourage the oppressed ones to fight and remove injustice and exploitation they are suffering from ages. He recognized that, lack of education was the main cause for the backwardness of poor people. He preferred humanistic education which enables a man to rediscover himself and ensure freedom rather than being a student of the church, school or the state. He put all his efforts to ensure the educational opportunities to all the citizens of independent India without any discrimination, for which he framed some rights in Indian Constitution.
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Bhaskar, Anurag. "'Ambedkar's Constitution': A Radical Phenomenon in Anti-Caste Discourse?" CASTE / A Global Journal on Social Exclusion 2, no. 1 (2021): 109–31. http://dx.doi.org/10.26812/caste.v2i1.282.
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During the last few decades, India has witnessed two interesting phenomena. First, the Indian Constitution has started to be known as ‘Ambedkar’s Constitution’ in popular discourse. Second, the Dalits have been celebrating the Constitution. These two phenomena and the connection between them have been understudied in the anti-caste discourse. However, there are two generalised views on these aspects. One view is that Dalits practice a politics of restraint, and therefore show allegiance to the Constitution which was drafted by the Ambedkar-led Drafting Committee. The other view criticises the constitutional culture of Dalits and invokes Ambedkar’s rhetorical quote of burning the Constitution. This article critiques both these approaches and argues that none of these fully explores and reflects the phenomenon of constitutionalism by Dalits as an anti-caste social justice agenda. It studies the potential of the Indian Constitution and responds to the claim of Ambedkar burning the Constitution. I argue that Dalits showing ownership to the Constitution is directly linked to the anti-caste movement. I further argue that the popular appeal of the Constitution has been used by Dalits to revive Ambedkar’s legacy, reclaim their space and dignity in society, and mobilise radically against the backlash of the so-called upper castes.
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Nam, Ong Van. "Buddhism and Marxism Through the Perspective of Bhimrao Ambedkar." Journal of Posthumanism 5, no. 5 (2025): 4595–603. https://doi.org/10.63332/joph.v5i5.1940.
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This paper examines the ideologies of Buddha and Marx through the comparative lens of Bhimrao Ambedkar (1891-1956), whose work “Buddha or Marx” (1956) provides a socio-political analysis of their similarities and differences. Ambedkar’s analysis encompasses the historical conditions that shaped both thinkers, their philosophical starting points, approaches to human liberation, and visions for creating societies based on fairness and equality. As both a scholar deeply influenced by Buddhism and a political activist in India, Ambedkar offers a unique assessment of Marxism and its application through the “dictatorship of the proletariat” model. While comparative studies of Buddhism and Marxism are not novel, this examination gains particular significance in contemporary discourse as it illuminates how doctrines transform under societal pressures and how philosophical traditions from different cultural contexts can inform modern approaches to social justice, equality, and human rights.
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Pal, Sandeep, and Sachin Kumar. "Breaking the Social Chains: Ambedkar’s Fight Against Patriarchy and Caste-based Oppression." RESEARCH REVIEW International Journal of Multidisciplinary 10, no. 4 (2025): 215–24. https://doi.org/10.31305/rrijm.2025.v10.n4.023.
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Dr. B.R. Ambedkar had a comprehensive understanding of the challenges being posed by patriarchy and caste system in the Indian society. These social challenges have been leaving very critical and drastic impacts on the Indian women in general and Dalit women in particular. Consequently, he was emerged as a staunch advocate for women's rights. As the chief architect of the Indian Constitution, he ensured the inclusion of constitutional and legal provisions that have effectively prohibited gender discrimination and lessen the impacts of patriarchy on the women. Ambedkar had provided a thorough analysis of the caste system's practice of endogamy, highlighting its negative impact on women's autonomy and its role in perpetuating patriarchal dominance by using women to uphold caste purity. Also, he campaigned tirelessly against child marriage and other regressive practices, using his expertise to advocate for legislative changes that would safeguard the well-being of young girls and advance their rights. He highlighted the significance of women's education, particularly for those from marginalised communities, to empower them to confront oppressive norms with confidence. Economic independence was a major priority for Ambedkar, who strongly advocated for women's active involvement in the workforce and equal employment opportunities. He demonstrated a high level of expertise in his efforts to challenge patriarchal social order. Consequently, he pursued strong advocacy to decrease the women’s reliance on male family members and promote self-sufficiency. In order to achieve this, he played a crucial role in drafting the Hindu Code Bill. This bill aimed to bring about reforms in Hindu personal laws, granting women the right to inherit property, divorce, and remarry. His actions served as a powerful inspiration for countless individuals, motivating them to join the struggle against caste and gender oppression. His strategies included implementing legal reforms, advocating for education, promoting economic empowerment, launching social campaigns, and providing personal leadership. He recognised the importance of addressing the intersectionality of caste and gender, with the ultimate goal of creating a society that is more inclusive and equitable. His efforts serve as a source of inspiration for current movements advocating for women's rights and social justice. By analysing Dr. B. R. Ambedkar’s critiques of patriarchy and caste discriminations and his strategy for social reforms, this abstract underscore his enduring legacy as a beacon of hope for change in the ongoing struggle against systematic oppression. The research primarily draws upon primary sources, including Ambedkar's original works, speeches, and writings, supplemented by significant contemporary scholarship. The significance of this study lies in its demonstration of the continued relevance of Ambedkar's thought in an increasingly globalized and market-oriented world, where inequalities have assumed new forms. The objective of this paper is to assess the continued relevance of Ambedkar's efforts and to assess the continued relevance of Ambedkar's ideas in the present context. To contextualize these objectives, the paper would present a thorough examination of Ambedkar's multifaceted strategy for combating patriarchy and caste-based discrimination, as well as to emphasise the continued relevance and importance of his endeavours to advance social justice and gender equality.
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Mandal, Bankim Chandra. "Dr. B.R. Ambedkar." Contemporary Voice of Dalit 4, no. 1 (2011): 79–90. http://dx.doi.org/10.1177/0974354520110108.
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Talekar, P. R. "Dr. Babasaheb Ambedkar's Idealogy for Labour Welfare and Labour Legislations: Historical and Costitutional Landscape." International Journal of Advance and Applied Research 5, no. 17 (2024): 12–15. https://doi.org/10.5281/zenodo.12162189.
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When we talk, hear, read or write about labor welfare and labor laws in India, we immediately jump to the enacted law. If anyone is cited for their contribution to empowerment and related activities, the list will include only a few names. Dr. B.R. Ambedkar is one of them. However, we rarely come across readings or academic discussions about Dr. Bhimrao Ambedkar of this region. He served as Law Minister in the first independent Indian government. During his tenure, he made significant contributions to improving labor laws and working conditions of labour in India. Dr. Ambedkar's work was always seen as limited to drafting the constitution and improving the status of Dalits in India. In addition to these two important missions of his, he was active in other fields as well. His work for Labour class was one of his most important areas of focus throughout his life. Dr. Ambedkar was a great activist and a true leader of the working class who founded an organisation called “Independent Labour Party and Scheduled Caste Federation” to safeguard the rights and freedoms of the working class. Dr. Babasaheb’s contributions to the entire working class and other exploited classes are remarkable and unforgettable. Dr. Babasaheb Ambedkar was a true leader, a great economist, a prominent educationist, a prominent politician, a prominent socialist, a notable scholar and framer of the Indian Constitution, a distinguished scholar and a very intelligent and good human being. He spent his life bridging the gap between the upper and lower classes of society, between the employers and the working class.
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Shcherbak, Maria B. "AMBEDKARITES AND SACRALIZATION OF B.R. AMBEDKAR IN MODERN INDIA." Studia Religiosa Rossica: Russian Journal of Religion, no. 4 (2023): 88–101. http://dx.doi.org/10.28995/2658-4158-2023-4-88-101.
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Bhimrao Ramji Ambedkar (1891–1956), a Dalit leader born in the caste of Mahars, received an excellent Western education and advocated the abolition of caste discrimination, is an extremely significant person in the scheduled caste community of modern India. Having given the oppressed castes the opportunity to acquire a new social identity through the adoption of Buddhism, Ambedkar became in their eyes a hero-liberator. Attention to the personality and legacy of Ambedkar began to grow steadily against the background of the arrival in politics of people from the scheduled castes, who were opposed to the politics of hindutva. At present, the significance of the personality of B.R. Ambedkar for the Indian nation is recognized at the highest state level. The leaders of the country open new memorial museum complexes, monuments, refer to the works of Ambedkar in public speeches. From our point of view, we can talk about the inclusion of B.R. Ambedkar in a kind of political pantheon of “great leaders of the past”. Basing on the concept of E. Burns of the euhemerization of political leaders, as well as analyzing printed and sculptural images of Ambedkar, ritual practices and folklore of the ambedkarite community, the author describes the mechanisms of sacralization of Bhimrao Ramji Ambedkar in the modern Republic of India
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Sampath, Rajesh. "A Hegelian Reading of Derrida’s The Beast and the Sovereign, Vol. I, to Philosophically Expound Ambedkar’s Critique of Caste in his 1932 “Statement of Gandhji’s Fast”." Symposion 6, no. 1 (2019): 79–96. http://dx.doi.org/10.5840/symposion2019615.
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This paper will attempt a Hegelian reading of Derrida’s Beast and the Sovereign Vol 1 lectures to unpack certain apories and paradoxes in Ambedkar’s brief 1932 statement on modern India’s founding figure, Gandhi. In that small text Ambedkar is critical of Gandhi’s seemingly saintly attempt at fasting himself to death. Ambedkar diagnoses that Gandhi’s act of self-sacrifice conceals a type of subtle coercion of certain political decisions during India’s independent movement from British colonialism. In order to unpack philosophical assumptions in Ambedkar’s statement, this paper examines Derrida’s startlingly original insights into animality, law, and sovereignty in confronting two of the Western tradition’s giants in political philosophy, namely Hobbes and Schmitt. My intuition is that Derridean deconstruction can be expanded further by deploying certain Hegelian resources. My ultimate aim is to show how Western notions of man, soul, God, the sovereign, and the state begin to dissolve when examining the Hindu metaphysical cosmology of the caste system. My thesis and concluding reflections argue that only by destroying that cosmological system of politico-metaphysical inequality can a true democratic notion of the sovereign state emerge in the Indian context.
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Ragi, Sangit Kumar. "Ideological Convergence or Political Overtures: Hindu Nationalists’ Engagement with Ambedkar." Indian Historical Review 51, no. 2 (2024): 297–313. http://dx.doi.org/10.1177/03769836241287162.
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The dominant political discourse in India situates Ambedkar in opposition to the ideology of Hindutva. Ambedkar criticised Hindu religious texts on the ground of sanctioning graded inequality in the Hindu social order. This further gets traction with demands of Ambedkar to treat depressed classes as non-Hindus or protestant Hindus. The twenty-one commandants read out at the time of his conversion also denounced key Hindu gods and goddesses. All this goes against the basic tenets of Hindutva ideology. Therefore, any overtures by Hindutva protagonists in favour of Ambedkar are interpreted as attempts to appropriate him for electoral reasons. This article counters this narrative and argues that there are several political and ideological issues on which both Ambedkar and Hindu nationalists converge. The author has used the discourse analysis method to identify those issues that bring Ambedkar close to Hindu nationalists.
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Talekar, P. R. "Social and Economic Thoughts of Dr. B.R. Ambedkar." International Journal of Advance and Applied Research 5, no. 17 (2024): 4–7. https://doi.org/10.5281/zenodo.12160586.
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Dr Bhimrao Ramji Ambedkar popularly known as Dr Babasaheb Ambedkar .Babasaheb Dr.B.R.Ambedkar architect of the Indian Constitution, active thinker who left a lasting impression on the social, economic, political and religious system of India, is a personality who constantly strives and present ideas for economic democracy to come to India. Elucidating the economic aspect of social ills like caste system and untouchability . Another scholarly work of Dr.B.R. Ambedkar the social and economic thoughts presented by Ambedkar are equally useful in today’s 21<sup>st</sup> century .I n the presented article, an attempt is made to present the social and economic thoughts of Dr. B.R. Ambedkar.
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Pandikattu, Kuruvilla. "Gandhi and Ambedkar: Relevant and Divergent Approaches to the Indian Religious Scenario." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2011, Vol 14/2 (2011): 245–78. https://doi.org/10.5281/zenodo.4284281.
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This is an attempt to study critically the emergence and development of the new religious movement Neo-Bud­- dhism from Hinduism, which has been facilitated by modem technology and education in India. As a powerful protest against the traditional cultural and economic order, as ex­- emplified by caste system, and a serious effort to usher in a radically new social and cultural order, Neo-Buddhism is sig­ nificant in understanding the contemporary Indian scenario. The two icons that we study are Ambedkar and Gandhi, both of whom have worked sincerely and tirelessly for the upliftment of those enslaved by the caste system. Their reli­- gious commitment and scientific openness are also discussed, with a view to understanding better the dynamics of Indian society. This paper argues that one’s social upbringing and personal experience shape, to a large extent, if not totally determine, one’s religious commitment and scientific openness. Gandhi was deeply concerned about the untouchables and he wanted to uplift them by being faithful to the cultural and religious system of Hinduism. This made him rather conservative or withdrawn towards scientific and technological innovations. On the other hand, Ambedkar’s passionate commitment to the cause of the untouchables made him even give up his original religion and opt for another. Their life-experiences and diverging responses, I believe, have something to teach to the Indian Church. Where as in their lifetime Gandhi and Ambedkar were politi­- cal rivals, now, decades after their death, it should be pos­- sible to see their contributions as complementing one another’s. The history of Dalit emancipation, advocated by both leaders, is unfinished, and for the most part unwritten. It should, and will, find space for many heroes. Ambedkar and Gandhi will do nicely for a start. In fact, Mahatma Gandhi was not so much the Father of the Nation as the mother of all debates regarding its future. His fight with Ambedkar con­ tinues even today and Ambedkar seems to be winning in the contemporary India. The article concludes by holding that India has sufficient space for many Gandhis, the social reformers, and many Ambedkars, the cultural revolutionaries. Together, even through their con­ troversies, they will facilitate the emergence of a new cul­- tural and economic order in India. The discourse of a multi­ cultural, pluralistic and scientifically advancing India with different religious traditions will go on. This is highly desir­- able. The Catholic Church can contribute religiously and spiri­- tually to such an on-going discourse in India.
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Sahoo, Subhasis. "Recast(e)ing Scientific Temper in a Democracy: The Eccentricities of Ambedkarian Science." Sociological Bulletin 69, no. 2 (2020): 174–90. http://dx.doi.org/10.1177/0038022920923206.
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Histories of modern science in India have been written in which Ambedkar receives barely a mention or in which he appears as a latecomer to ideas about the social function of science that others had pioneered. This article uses seminal ideas of Bhimrao Ambedkar (1891–1956) to interrogate the nature and representation of science in modern India. Ambedkarian science (AS) can be accessed through Ambedkar’s own speeches and writings and through the wider project of science, which he identified—critiquing colonialism, challenging Hindu metaphysics and cosmology and the ethics of natural inequality they sanction. The article makes a case for looking at AS as a way of structuring the predicament of postcolonial science, particularly in relation to understanding the authority of science and its evaluation in terms of its capacity to deliver social and economic change. It accordingly seeks to outline AS while revisiting the concept of scientific temper.
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Rao, Sushila. "From Ambedkar's Idealism to Mayawati's Symbolism: Tracing the Contours of the Dalit Movement." Socio-Legal Review 1, no. 1 (2005): 51. http://dx.doi.org/10.55496/jbph6077.
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This article briefly delves into history to trace the ideological contours of institutionalised protest against untouchability and the discernible shift towards a quest for a distinct identity in the colonial era, particularly with the emergence of Dr. B.R. Ambedkar as its leader. In this context, it then seeks to highlight the recurring themes as well as contradictions in Ambedkar's thought, and assesses how a combination of playing up of these incongruates by vested interests as well as other factors have been successful in preventing the realization of his vision of emancipation. Finally, the paper attempts to elucidate some of the practical manifestations of the perpetuation of self-serving Ambedkar 'icons' by the dominant groups by exploting the origin, evolution, 'principles' and the strategies of two vehicles of Dalit mobilization seemingly on opposite ends of the ideological spectrum - the Dalit Panthers Movement and the BSP - and by reflecting on their ultimate outcomes.