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Ambedkar views that definitions of castes given by Émile Senart [5] John Nesfield, H. H. Risley and Dr Ketkar as incomplete or incorrect by itself and all have missed the central point in the mechanism of the caste system. Senart's "idea of pollution" is a characteristic of caste in so far as caste has a religious flavour.
In a letter dated 12 December 1935, the secretary of the Jat-Pat Todak Mandal (Society for the Break Up of Caste system), an anti-caste Hindu reformist organization based in Lahore, invited Dr.Ambedkar to deliver a speech on the caste system in India at their annual conference in 1936. [2]
The Mooknayak is an online news website founded in 2021 that focuses on social justice for Dalits and marginalized communities. [1] [2] [3] Its name, which means 'the leader of the voiceless' honors the Mooknayak newspaper founded by Dr. Bhimrao Ambedkar in 1920 and reflects the work of its founder, Dalit journalist Meena Kotwal.
Ambedkar claims that the application of the word in the Hindu sense is incorrect as it wrongly associates them with the people and culture of the Indo-Aryan society, who committed wrongdoings, such as offending the Brahmins. [4] Ambedkar also discusses Aryan race theory and rejects Indo-Aryan invasion theory [5] in the book. [6]
Human Rights Watch describes the caste system as a "discriminatory and cruel, inhuman, and degrading treatment" [29] of over 165 million people in India. The justification of the discrimination on the basis of caste, which according to HRW is "a defining feature of Hinduism," [30] has repeatedly been noticed and described by the United Nations and HRW, along with criticism of other caste ...
Ambedkar reminisces about his experience during his trip to Bombay in 1929, when the untouchables of Chalisgaon sent their nephew to drive Ambedkar to their house on a Tonga because all the Tonga-drivers refused to give Ambedkar, a Mahar, a ride. [5] The driver was unskilled and they meet with an accident, but receive prompt medical aid.
[280] [281] [282] Anti-caste activists like Ambedkar called the Arzal caste among Muslims as the equivalent of Hindu untouchables, [279] as did the British ethnographer Herbert Hope Risley. [ 283 ] In Bengal , some Muslims refer to the social stratification within their society as qaum (or Quoms), [ 273 ] a term that is found among Muslims ...
The Poona Pact represented a clash between two contrasting views: Gandhi's emphasis on caste reform through social and spiritual means and Ambedkar's insistence on addressing caste as a political issue. Ambedkar argued that political democracy would be meaningless without the equal participation of the depressed classes. [11]