Impact of Dr Ambedkar’s Philosophy on International Activism of the Dalit Diaspora

The emergence of a large and prosperous Indian diaspora across the globe obscures the fact that it is not a homogeneous and monolithic whole but is representative of the diversity of India. The Dalit diaspora emerged simultaneously but separately with a strong consciousness and commitment to ameliorate caste disabilities both at home and in the host land. One can discern a perceptible influence of Dr Ambedkar’s dictum ‘educate, organise and agitate’ on Dalits. Therefore, the educated Dalits have organised themselves through various international organisations and are agitating against caste discrimination, in the process carving out a dignified identity for themselves. This article delves into the emergence and activism of the numerous international organisations and institutions working on Dalit issues in diasporic locations. It specifically analyses the attempts to incorporate caste as descent-based discrimination within the ambit of racism at various international forums and its inclusion as protected characteristics within the Equality Act, 2010, of the UK. These efforts have been successful in challenging the caste hegemony at both local and global levels and are a step forward towards its eradication.

Engaged Buddhism

Engaged Buddhism emerged in Asia in the 20th century as Buddhists responded to the challenges of colonialism, modernity, and secularization. It is often dated to Bhimrao Ramji Ambedkar’s challenge to caste discrimination in India in the 1950s and the antiwar activism of Vietnamese Buddhist monastic Thich Nhat Hanh, although recent scholarship has pointed to the influence of Chinese Buddhist reforms occurring in the 1930s. Hanh coined the term “engaged Buddhism” to describe social and political activism based in Buddhist principles in the 1960s. The terms “engaged Buddhism” and “socially engaged Buddhism” were taken up by loosely connected Buddhists in Asia and the West who adapted Buddhism to a range of nonviolent social activist projects such as peacemaking, human rights, environmental protection, rural development, combatting ethnic violence, and women’s rights. With globalization and technological advances, engaged Buddhist organizations and efforts have spread across the globe. Reflecting the culture shift from the modern to the postmodern, generational and demographic shifts within these communities are marked by increased attention to intersectionality and postcolonial thought. Engaged Buddhists see their social and political activities as extending Buddhism’s classical focus on individual suffering to the suffering generated by unjust structures and systems, and set collective as well as individual liberation as a soteriological goal. While there is a consensus in academic scholarship that engaged Buddhism is an expression of Buddhist modernism, recent debates have arisen around whether conservative, nationalist, and even ethnocentric modern forms of Buddhism can be considered as forms of engaged Buddhism.

Caste and dynamics of Iyothee Thass

The message of history is that society and its dynamics have been subject to change over time. One of them is caste-based activities. The word "Satyam" is indelible all over India. There has been no change in the view of “caste discrimination” in civilization, education, and even in the developing world. In the early days, people were segregated on the basis of land and occupation. Then they became racist due to the arrival of Vanderis (disguised Brahmins). Racial discrimination sought to keep a large number of people in a state of disgrace. This situation continued for a long time. However, with the advent of British colonial rule in India, "caste discrimination" may have taken a turn for the worse. The missionaries' aim was to seize wealth and spread their religion. Only when we are all united can we restore our self. They said they could be released. Who pioneered the second stage. C. Iyothee Thass Pandit. He has publicly recorded the progress of his people based on Buddhism. This can be seen in the dominance of his views on literature.

The male characters of Devi Bharathi short stories are a feminist vision

The country that enhances the pride of the woman has risen in this earth. In today's age of information technology, women are progressing in various fields on par with men and more than men. They are confident that they can achieve anything in life. But a woman cannot live alone in society. They live on orders in one way or another. In the end, the woman's condition is reduced to a very bad state, no matter what mistakes the woman makes in her life. Women bear more responsibilities. Whether a man makes mistakes or a man makes mistakes, the woman ultimately accepts the consequences. In this way, the problems caused by men to women in devibharathi short story are manifestations of male and female relationship. The article is titled Male Characters A Feminist Vision in Devi Bharathi Short Story, focusing on psychological complexity and the effects of caste discrimination.

Deconstructing Merit: Dalit Presence in Higher Education

Higher education is exclusionary in principle but it must not perpetuate injustice as it is antithetical to the spirit of academia. This article aims to elaborate on the condition of Indian higher education specifically in response to the question of accessibility. The current systems designed to screen students indirectly favour individuals with inherent privileges. These privileges are converted into socially sanctioned claim on opportunities through the merit discourse. What does this entail for Dalits whose academic performance and potential is questioned based on flawed systems and methods? The primary objective of this article is to understand the complexities in the current usage of merit in Indian admission policies in higher education. The article presents multiple interpretations of merit as understood by the respondents during the primary data collection from a public university. A detailed discussion on the themes culled out from the data collection will highlight the larger problem of fetishizing merit without understanding its deeply problematic structure. The article also investigates the invisibility of caste discrimination and hypervisibility of caste otherwise in university space against the meritocratic principle that is considered to be a better alternative to caste-based quotas with respect to admission policies in higher education institutions.

Living in the Margin : A Study of Bama’s Karukku.

Bama published her autobiography “Karukku” in 1999. This unusual autobiography helps the reader understand the lives of the Tamil Dalit Christians. Even though Bama’s purpose of writing the book was to heal her “inward wounds”, the book has touched the heart of the readers. Karukku helps us understand the realities of the lives of Dalits. Bama looks at various aspects of the Dalit reality – a village which is divided on the basis of caste, Paraya men and women who cannot seem to overcome poverty in spite of working hard, children who are forced to learn lessons of untouchability at a very young age, the apathy of the church etc. An in-depth study of the text throws light on the pains of caste discrimination, untouchability and poverty that Dalit Christians experience. This paper, by the study of Karukku, tries to understand the realities of the Tamil Dalit Christians.