Religious conversion:
The ex-untouchables are ascribed with unclean, impure, polluting and untouchable identity in Hindu fold. Dr. Ambedkar awakens them regarding their derogative identity in the religious discourse. He exposed the Hindu religious system for their exploitations. The Tulsi beads, songs of Rama and pilgrimage to Pandharpur were useless for their material problems . He asked them to imbibe virtue, selfless service and spotless sacrifice. He addressed them as Dalits which is neither binary to British administrators nor glorifying past. Consequently, the ex-untouchable follow him for the conversion to Buddhism. It was a community decision which was derived after the logical satisfaction of every individual. It created solidarity …show more content…
He has revolted against Hindu religion which derogated his birth as impure blood. His surname ‘Limbale’ exposed his identity as a Hindu upper caste person. He declined the same when he was insecure with such identity. He replaced greeting ‘namskar' with ‘Jai Bhim'. He followed Dr. Ambedkar in his religious conversion to Buddhism along with all other community people. He anticipated social, political and economic emancipation. He desired equal status as a human being through conversion. He claimed Dalit identity which was beyond any religious …show more content…
They were demarked as ignorant, filthy and impure human beings. They were harassed in the caste structure. Their condition was worse than animals. Sharankumar Limbale described the state of the untouchables in the caste structure,
‘We are the garbage the village throws out. …The umbilical cord between out locality and the village had snapped, as if the village, torn asunder, had thrown us out of it. We had grown up like aliens since our infancy. This sense of alienation increased over the years and to this day my awful childhood haunts me.’ (Limbale 5)
They were assigned various duties like yeskar duty. The yeskar was an errand of the revenue officer, an arbitrator for the boundary disputes, guardian of the village and death messenger to other villages. He had to bring fuel to the cremation ground, to mend the village walls, to sweep the village roads, to summon landowners to pay land revenue in the chawdi, to escort the government treasury, to serve government officials, to track thieves and to remove the carcasses of cattle from the village. (Limbale 15) Satubaap, Santamai’s father, had served Hanoor as a yeskar. He had dragged carcasses, tore up, skinned and distributed portions of meat to every Mahar household at
The ex-untouchables are ascribed with unclean, impure, polluting and untouchable identity in Hindu fold. Dr. Ambedkar awakens them regarding their derogative identity in the religious discourse. He exposed the Hindu religious system for their exploitations. The Tulsi beads, songs of Rama and pilgrimage to Pandharpur were useless for their material problems . He asked them to imbibe virtue, selfless service and spotless sacrifice. He addressed them as Dalits which is neither binary to British administrators nor glorifying past. Consequently, the ex-untouchable follow him for the conversion to Buddhism. It was a community decision which was derived after the logical satisfaction of every individual. It created solidarity …show more content…
He has revolted against Hindu religion which derogated his birth as impure blood. His surname ‘Limbale’ exposed his identity as a Hindu upper caste person. He declined the same when he was insecure with such identity. He replaced greeting ‘namskar' with ‘Jai Bhim'. He followed Dr. Ambedkar in his religious conversion to Buddhism along with all other community people. He anticipated social, political and economic emancipation. He desired equal status as a human being through conversion. He claimed Dalit identity which was beyond any religious …show more content…
They were demarked as ignorant, filthy and impure human beings. They were harassed in the caste structure. Their condition was worse than animals. Sharankumar Limbale described the state of the untouchables in the caste structure,
‘We are the garbage the village throws out. …The umbilical cord between out locality and the village had snapped, as if the village, torn asunder, had thrown us out of it. We had grown up like aliens since our infancy. This sense of alienation increased over the years and to this day my awful childhood haunts me.’ (Limbale 5)
They were assigned various duties like yeskar duty. The yeskar was an errand of the revenue officer, an arbitrator for the boundary disputes, guardian of the village and death messenger to other villages. He had to bring fuel to the cremation ground, to mend the village walls, to sweep the village roads, to summon landowners to pay land revenue in the chawdi, to escort the government treasury, to serve government officials, to track thieves and to remove the carcasses of cattle from the village. (Limbale 15) Satubaap, Santamai’s father, had served Hanoor as a yeskar. He had dragged carcasses, tore up, skinned and distributed portions of meat to every Mahar household at