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Dr. Bhimrao Ramji Ambedkar (1891–1956) rose from a community of "untouchables," to become a major figure in modern Indian history. Christophe Jaffrelot's biography reconsiders Dr. Ambedkar's life and thought and his unique combination of pragmatism and idealism. Establishing himself as a scholar, activist, journalist, and educator, Ambedkar ultimately found himself immersed in Indian politics and helped to draft the nation's constitution as law minister in Nehru's first cabinet. Ambedkar's ideas remain an inspiration to India's Dalit community.
- Sales Rank: #1516688 in Books
- Published on: 2005-04-06
- Original language: English
- Number of items: 1
- Dimensions: 8.50" h x .63" w x 5.51" l, .93 pounds
- Binding: Hardcover
- 224 pages
About the Author
Christophe Jaffrelot is director of the Centre d'Etudes et de Recherches Internationales (CERI). He is the author of India's Silent Revolution: The Rise of the Lower Caste in North India and The Hindu Nationalist Movement and Indian Politics, which the New York Review of Books hailed as "a scholarly tour de force."
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5 of 7 people found the following review helpful.
Ambedkar a failure?
By Ganjur
Christopher Jaffrelot, Director of the Centre d'Etudes et de Recherches Internationales, has written a well-balanced account of history of untouchability in modern India in general and Dr Ambedakr in particular.
Ambedkar was born in Mahar community, the largest scheduled caste community in Maharashtra -- the land of Mahars -- the birth place of anti-Brahmin movement, which gave inspiration to such virulent anti-Brahmins such as Periyar and Anna Dorai. He was born as Ambavade, Ambedkar was his teacher, a Brahmin, who took an interest in Ambavade and gave his own name to him. Thanks to Maharaja of Baroda, who had anti-Brahmin sentiments, he was able to go to Columbia University in the USA, on the condition that he works for the king for 10 years. Unfortunately, when Ambedkar returned, he was unable to work for the Maharaja because he could not get a lodge in the city, nobody wanting to board an untouchable. Dejected, he resigned and went back to Bombay. He, with the help of another Maharaja, of Kollhapur, who was worried about Brahmins' aspirations for their `long-lost' power, went to England and got his degree in economics. The book gives a good description of agonies of the caste system, with its ----ascending order of hatred and descending order of contempt -as Ambedkar used to frequently say, Ambedkar's efforts to unite the untouchables, his own political ambitions, his role in writing of the Constitution and finally, his religious conversion to Buddhism .
Caste System: Before Phule's anti-Brahmin movement, there was an effort by others in the community, notably the great poet Chokamela, who saw good things in Brahmins and made efforts to emulate them. Phule not only derided these efforts at `Sanskritization' but attacked the Bhakti movement of Chokamela, as that `equalized all castes only spiritually, but not socially'. Phule and later Ambedkar, claimed Mahars are persecuted Buddhists who became decadent because of segregation and inhuman treatment by the caste Hindus, this being the reason why Mahars consider Brahmins as inauspicious and don't permit them to enter their colonies and begging was not considered as a charity but a right. His efforts to unite dalits was not more successful because, Ambedkar although brilliant was not a great organizer and the popularity of Gandhiji among dalits was so high that Ambedkar had to back off in confrontations with Gandhi, the most notable of these battles being the separate vote block the British agreed to create as wanted by Ambedkar. Gandhi went on a fast and Ambedkar relented. Ambedkar claimed that Mahars were not Hindus, but fought for admitting them into Hindu temples and stated very early in his career that he was not going to die as a Hindu.
Interestingly, Ambedkar did not blame the Brahmins for the caste system, instead blaming the Scriptures which described the caste system, saying that even non-Brahmins wanted to follow what is written in the Scriptures out of devotion or fear. The `Scripture' that is quoted most often is Manusmrithi and Purusha Sukta which states Brahmins originated from the mouth of the Lord and shudras only from the legs. He was against reserved quotas for the dalits.
Religious conversion: Ambedkar seriously considered conversion in 1936. He openly wrote about the three religions he was considering, Christianity, Islam and Sikhism, mostly analyzing what each of these of religions have to offer in terms of economic, political and social power to his community as hundreds of thousands of dalits were willing to convert to the religion of his choice. It is interesting to note that Christians showed no interest, saying that they did not want anybody to convert to Christianity for any reason other than spiritual, while the leaders of other two religions began to court Ambedkar. Even Shankaracharya of Karweer peet encouraged them to convert to Sikhism saying that there is really no hope for real change in the Hindu caste system.
When Ambedkar did convert just few months before his death, he did seem to do it for the right reasons. He rejected Christianity and Islam because they are not of Bharatiya culture. Many Mahars converted in the next 10 years, so much so the number Buddhists went up from 2500in 1950's to 2.5 million in 1960's. In my opinion, while it is hard to call him failure, he definitely did not achieve his full potential, because his motivation was hatred, which one can argue is understandable. If we break the ascending order of hate, may be that will eliminate the descending order of contempt and vice versa.
4 of 4 people found the following review helpful.
A Sophisticated, Informative Read
By Will Jerom
Jaffrelot has written a concise book on B.R. Ambedkar, engaging some very important scholarship on the man. Those familiar with the leader of the Mahar Untouchables (Ambedkar converted to Buddhism, opposed the caste system, opposed "Gandhism", and was instrumental in writing the Indian Constitution) will appreciate this book. The author largely defends Ambedkar while admitting that Ambedkar was not successful in accomplishing many of his goals. For those unfamiliar with Ambedkar, Buddhism, or India, this will be a tough read. Jaffrelot does not have a glossary, and expects his readers to be fairly conversant with the context of Ambedkar's life. So experts will love the book, while novices will find it difficult to digest.
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