Bhimrao Ramji Ambedkar

 

Bhimrao Ramji Ambedkar, (born April 14, 1891, in Mhow, India - died December 6, 1956, New Delhi), leader of the Dalits (organized Clings; previously called unaffected) and Indian law minister (1947- 51).

Born into the Dalit Mahar family in western India, he was a boy who was embarrassed by high school students. His father was an officer in the Indian army. He was awarded a scholarship by Gaekwar (governor) of Baroda (now Vadodara), and studied at universities in the United States, Britain, and Germany. He joined the Baroda Public Service at Gaekwar's request, but, once again mistreated by his high-ranking colleagues, turned to law and teaching. He soon established his leadership among the Dalits, founded many magazines for them, and succeeded in gaining special representation from them in state law councils. Contrary to Mahatma Gandhi's claim to represent the Dalits (or Harijans, as Gandhi calls them), he wrote that Congress and Gandhi Have Done to the Untouchables (1945).

In 1947 Ambedkar became law minister in the Indian government. He has been a key figure in the drafting of the Indian constitution, denounced the discrimination of non-indigenous peoples, and has strategically assisted in directing the conference. He left in 1951, disappointed with the government's lack of influence. In October 1956, disillusioned with Hindu teachings, he left Hinduism and became a Buddhist, along with some 200,000 of his fellow Dalits, at a ceremony in Nagpur. Ambedkar's book The Buddha and His Dhamma appeared later in 1957, and was reprinted as The Buddha and His Dhamma: A Critical Edition in 2011, edited, presented and interpreted by Aakash Singh Rathore and Ajay Verma.

A brief history

Bhimrao Ramji Ambedkar belonged to the Mahar sect, one of the most influential / Dalit sects in India. After graduating B.A. in Mumbai, Ambedkar received a Ph.D. his. Columbia University in New York (1913-1916). He also obtained a master's degree in economics from the London School of Economics (1916-1922).

Ambedkar saw the caste system as an unequal way of organizing social relations, with the innocent and the unclean, even the most extreme. He pointed out that the program was sanctioned by religious codes that prohibited the assembly of castes and included public communications with the governing body. Amedkar became a strong advocate for the Dalits' oppression of politics and his writings. One of his most intriguing works was The Annihilation of Caste, an uneducated speech he wrote in 1936.

Father of the Constitution

Elected to chair the writing committee of the Union Council in 1947, Ambedkar abandoned his radical beliefs while leading the Assembly in the process of drafting an Indian constitution. His contributions can be seen in one of the special provisions of the constitutional order for social equality in organized Schedules (name of tangible objects first used by the British). The practice of anonymity was "abolished" in India's independent constitution (sections 15 and 17), and the Untouchability (Offenses) Act of 1955 made such discrimination punishable by law. Section 46 provides for the Indian version of the confession, in particular the promotion of educational and economic benefits in the “weaker parts” of society.

Ambedkar and Gandhi

Ambedkar strongly condemned the lack of commitment to unwanted rights on the part of the Indian National Congress and the result of the so-called Poona Pact of 1932 made him an irresistible critic. Dalits continues to hear that Gandhi has betrayed them by denying him the right of different voters, which meant for them true political power.

Gandhi was a divorced Hindu, a Vaishya. Ambedkar was Mahar Dalit and could be personally discriminated against. Gandhi did not abandon the varna theory of the four major groups, although he opposed the idea of ​​a group under varnas and held all varnas to be equal. Ambedkar rejected all factionalist leaders, dismissing the current efforts among the untouchables to "sanskritize," that is, to accept high-level traditions in order to elevate their position. Gandhi did not believe in the political battles of human rights that could not be touched or that he acknowledged their attempts to enter the temples without the consent of the temple authorities. Ambedkar felt that political power was part of the solution to impunity. Basically, Gandhi's faith had changed his heart; Ambedkar's credibility was legitimate, political power and education.