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The book questions the scientific basis of caste and highlights the dehumanizing impact of Hindu Dharmashastras, particularly the Manusmriti. [10] The ethical and moral ramifications of the caste system are central to Ambedkar's critique.
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.
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 ...
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]
Untouchables were forced to not wear good clothes but for Ambedkar, the suit was a strategy for political resistance, an assertion of power, a means to break the caste barrier in a society that is caste ridden. [3] Ambedkar proposed a Separate Electorate for the untouchables to send their own representatives in assembly but it was opposed by ...
B. R. Ambedkar with the leaders and activists of the All India Untouchable Women Conference held at Nagpur in 1942. B. R. Ambedkar, an Indian social reformer and politician who came from a social group that was considered untouchable, theorized that untouchability originated because of the deliberate policy of the Brahmins.
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.
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]