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Journal articles on the topic 'Ambedkarite Buddhism'

Author: Grafiati
Published: 5 June 2025
Last updated: 2 August 2025

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1

Menšíková, Tereza. "Negotiating Boundaries Between "Religious" and "Secular": A Struggle for the Sense of Collectivity Among Ambedkarite Buddhists in Maharashtra." Journal of Global Buddhism 24, no. 2 (2023): 64–82. http://dx.doi.org/10.26034/lu.jgb.2023.3840.

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Since the first mass conversion of Dalits to Buddhism in 1956, followers of B. R. Ambedkar's vision have propagated Buddhism throughout India, creating various activist networks across, but not limited to, Maharashtra. Despite their aspirations for socio-political change and emancipation for marginalized communities experiencing caste discrimination, Ambedkarite Buddhists have faced challenges in mobilization and organization since the demise of Ambedkar. This article addresses the struggle of building a sense of collectivity within the Ambedkarite Buddhist population, offering insights from t
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2

G. Sravanthi, G. Sravanthi, and Dr Ch Vamseedhar Dr Ch. Vamseedhar. "Buddha Dhamma and Its Relevance to Ambedkarite Thought: A Path to Social Justice and Equality." Journal of Research in Humanities and Social Science 13, no. 3 (2025): 173–80. https://doi.org/10.35629/9467-1303173180.

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Dr. B.R. Ambedkar’s engagement with Buddhism was a revolutionary act aimed at dismantling caste oppression and establishing an egalitarian society. His reinterpretation of Buddha Dhamma—often referred to as Navayana Buddhism—was not just a spiritual transformation but a socio-political movement against Brahmanical dominance. This research explores the core principles of Buddhism, including Dhamma (righteousness), Sila (morality), and Prajna (wisdom), and their relevance in addressing caste-based discrimination. Ambedkar’s reinterpretation of Buddhism emphasized rationality, social equality, an
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3

Crowley, Thomas. "Leisure, Festival, Revolution: Ambedkarite Productions of Space." CASTE / A Global Journal on Social Exclusion 1, no. 2 (2020): 31–50. http://dx.doi.org/10.26812/caste.v1i2.199.

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This article analyzes the town of Mahad, Maharashtra, using it as a lens to examine protests and commemorations that are inseparable from Ambedkarite and Neo-Buddhist transformations of space. A key site of anti-caste struggle, Mahad witnessed two major protests led by Dr. B.R. Ambedkar in 1927: the claiming of water from Chavdar Tale, a tank located in a Brahmin neighborhood; and the burning of the Manusmriti. These events are commemorated every year with large-scale festivities. The article analyzes the ways that these protests and festivities have worked to produce a distinctly Ambedkarite
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4

OBER, DOUGLAS F. "From Buddha Bones to Bo Trees: Nehruvian India, Buddhism, and the poetics of power, 1947–1956." Modern Asian Studies 53, no. 04 (2019): 1312–50. http://dx.doi.org/10.1017/s0026749x17000907.

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AbstractIn the first decade after Indian independence in 1947, the secular Indian state projected a vision of itself as being guided by universal ethics rooted in the nation's ancient Buddhist past. From the circulation of Buddhist relics in distant lands to the reinvention and incorporation of Buddhist symbols in contemporary state regalia, the government sponsored a wide variety of programmes in the name of world peace, Pan-Asian unity, and enlightened democratic values that promoted Buddhism both within India and across Asia. This more than decades-long effort was entirely the outcome of th
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5

Chattopadhyay, Arka. "Politics of Transtextual Influence." Samuel Beckett Today / Aujourd'hui 37, no. 1 (2025): 155–72. https://doi.org/10.1163/18757405-03701005.

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Abstract This article focuses on Angela Moorjani’s book Beckett and Buddhism (2021) to advance a transtextual framework for understanding Beckett’s Buddhist and non-European influences. Though ‘transtext’ is mentioned by Moorjani, it is not elaborately theorized by her. I theorize this idea from Gérard Genette’s narratology to account for the mediated, multi-layered influences Moorjani reads in her book. I posit the transtextual operation as an outside-in movement where the context pushes the text from its surroundings and build on the political aspect of this transtextual influence by importi
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6

Suma, K., and Ilyas Kashif. "Eco-Social Justice: B. R. Ambedkar's Understanding of Caste, Environment and Sustainable Development in India." AKSHARASURYA JOURNAL 06, no. 05 (2025): 339 to 344. https://doi.org/10.5281/zenodo.15505049.

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This article considers as the intersection of caste, nature and sustainable development in the philosophy of justice of B. R. Ambedkar. It as argues about the environmental degradation in India is intimately linked with caste-based discrimination and that Ambedkar’s emphasis on social and economic rights are a key to eco social justice. By examining Ambedkar’s views on land reforms, water rights, workers’ rights and moral living through Buddhism. This study brings his contributions to words contemporary environmental theory to the forefront. Ambedkar’s emphasis on state
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7

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 oppose
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8

Ghadage, Tushar. "Ambedkarites in Making: The Process of Awakening and Conversion to Buddhism among Non-Mahar Communities in Maharashtra." CASTE / A Global Journal on Social Exclusion 1, no. 2 (2020): 107–20. http://dx.doi.org/10.26812/caste.v1i2.220.

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Scholars have presented Buddhist discourse in Maharashtra- the western part of India, as an expression of protest and emancipation of the former untouchable caste Mahar. But in the recent past, people coming from different social backgrounds belonging to non-Mahar castes have adopted Buddhism. Now it has become the collective discourse of protest of different castes and tribes. This paper, an outcome of my anthropological study concerns with changing consciousness among non-Mahar castes regarding conversion to Buddhism as a tool of resistance to overcome caste inequalities. As the Brahmanical
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9

Choudhury, Soumyabrata. "Comparative Liturgy: A Study of New Congregations in Liberation Theology and Dalit Buddhism." TRANSMODERNITY 12, no. 2 (2025). https://doi.org/10.5070/t4.42497.

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This essay will study the relationship of religion and politics in the context of two specific liturgical practices. These practices originate in the historical congregations formed during the Liberation Theology movement in Latin America and in the context of the neo-Buddhist Ambedkarite movements in India. The idea of the congregation will be articulated with the liturgical logic of “public service” in so far as the Greek word(s) for liturgy refers both to the physical assembly of citizens and the structural capacity for creating a space for the “common.” Coupling congregation with the colle
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10

Rohini, Shukla. "Navayana Buddhism." Database of Religious History, August 12, 2024. https://doi.org/10.5281/zenodo.13306597.

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Navayana Buddhism is an interpretation of Buddhism popularized by Dr. Bhimrao Ramji Ambedkar (1891-1956)--India's constitutionalist, political visionary, economist, and anti-caste activist--for the upliftment of the low-caste Dalit community. While the history of Buddhism is much older, the history of Navayana Buddhism effectively began in 1956 with the mass conversion of millions of Dalits under the leadership of Dr. Ambedkar. The mass conversion occurred in Nagpur, a city in the present-day state of Maharashtra, India. Today, Navayana Buddhism is a global community. The bibliography includes
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11

Rohini, Shukla. "Navayana Buddhism." Database of Religious History, August 12, 2024. https://doi.org/10.5281/zenodo.13306600.

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Navayana Buddhism is an interpretation of Buddhism popularized by Dr. Bhimrao Ramji Ambedkar (1891-1956)--India's constitutionalist, political visionary, economist, and anti-caste activist--for the upliftment of the low-caste Dalit community. While the history of Buddhism is much older, the history of Navayana Buddhism effectively began in 1956 with the mass conversion of millions of Dalits under the leadership of Dr. Ambedkar. The mass conversion occurred in Nagpur, a city in the present-day state of Maharashtra, India. Today, Navayana Buddhism is a global community. The bibliography includes
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12

Cabalion, Joël, and Julien Jugand. "Bhim Geet and the Ambedkarite Movement: The Genesis of a Cultural Field of Protest." Art & Activism in South Asia 31 (2023). http://dx.doi.org/10.4000/11vwt.

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This paper sketches the history of a cultural and artistic music category called Bhim Geet (or Bheem Geet), songs to Bhimrao Ambedkar, principal redactor of the Indian Constitution and political hero of the Dalits. By examining this aesthetic construct and its social milieu, we trace back and uncover through the lens of music and artistic performances some of the tensions and stakes the Dalits were up against in Maharashtra from a cultural point of view. What does it entail to sing caste struggles in contemporary India? What does emancipation mean for Dalits, both culturally and aesthetically?
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13

Ray, Dr Antara. "Reclaiming The Commons: An Ambedkarite Perspective On Environmental Politics Of India." International Journal of Environmental Sciences, July 17, 2025, 1650–61. https://doi.org/10.64252/tkgrxd79.

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Within the sphere of environmental politics, the Ambedkarite perspective necessitates a consideration of the intertwined relationships linking social justice, ecological sustainability, and the present-day Indian political climate. B.R. Ambedkar's philosophical stance highlights the importance of tackling systemic inequalities – most notably those deeply embedded within the caste system – as a vehicle for promoting environmental justice. As evidenced by various critiques of social movements, there exists a distinct requirement for organisations to challenge prevailing caste and gender-based hi
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14

Meshram, Ranjit Kavindra, and Suraj Purushottam Tarare. "THE RISE OF LOCAL DALIT LEADERSHIP AND THE SPREAD OF AMBEDKARITE IDEOLOGY IN NAGPUR AND AMRAVATI DISTRICTS (1925–1956)." ShodhKosh: Journal of Visual and Performing Arts 4, no. 2 (2023). https://doi.org/10.29121/shodhkosh.v4.i2.2023.5335.

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Dr. Babasaheb Ambedkar’s contribution to the social movements against social inequality in colonial India is exceptional. His social, educational, and political movements provided ideological and organizational foundations for the fight against untouchability. Ambedkar’s work was not limited to the national level but also had a wide impact at various regional levels. Particularly, in the Vidarbha region of Maharashtra, his ideas found significant expression. The districts of Nagpur and Amravati in Vidarbha became not just small centers of Ambedkarite thought but fertile grounds for building a
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15

Husain, Zeeshan. "Democracy, Development and Political Representation: Notes on Dalit Assertion in Uttar Pradesh." Contemporary Voice of Dalit, August 26, 2022, 2455328X2211156. http://dx.doi.org/10.1177/2455328x221115614.

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This article takes three concepts, namely ‘democracy’, ‘development’ and ‘political representation’ as entry points to understand the functioning of democracy in Uttar Pradesh. India, since the 1980s, has seen a tremendous rise of ‘lowered’ caste people and a parallel rise of Hindu communalism by ‘upper’ castes. In this respect, it becomes pertinent to ask if the rise of plebeians in Uttar Pradesh’s political sphere brought about any actual change in the lives of the plebeians. In search for an answer to this question, this article looks at the conspicuous rise of Dalits from the early 1980s.
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