Batia at el in their work Social Justice of Dr.B.R.Ambedkar evaluate Ambedkar’s perceptions of social justice, Indian freedom struggle and the problem faced by the women of India. They observed that Ambedkar crusade was two faceted. On the one hand, he fought the British who had enslaved India and on the other hand he waged a war against all those who for centuries denied equality, liberty, freedom, and civil rights to the Untouchables. He had not only to fight for the political emancipation of India but also to struggle relentlessly for achieving socio-religious-political-economic freedom Baisantry in his book Ambedkor: The total revolution attempts to deal with some aspects of Arnbedkar's life and work. The author
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He remarks that Ambedkar did not entertain philosophy as a subject of metaphysics and ontology, but a moral standard by which one could measure human conduct in relation to man and nothing else. It is also observes that for Ambedkar education alone could create a sense of new thinking and awakening among the oppressed people in India. He wanted it for all, and not restricted to a few classes of society Kadam in his book Dr Babasaheb Ambedkar and Significance of His Movements deals with Ambedkar’s socio-political movements aimed at the liberation of the Dalit masses from their age old social slavery. The book is a chronology of events related to Ambedkar’s life Re-reading India’s freedom movement from a Dalit perspective, Kamble in his work- Ambedkar’s Role: Missing Page in History contends that the struggle of the suppressed and the oppessed people in India should have constituted an epic chapter in the history of the Indian nation. He considers Ambedkar as a maker of modern India not only because he worked hard to emancipates the slaves of India from the age old bondage, but also because he put them on the political map of the …show more content…
He has made a pertinent point in this regard, stressing that 'personal experience brings out reality in a striking way'. He would argue that this is the only possible and indeed the most authentic way in which the deconstruction and reconstruction of history can take place. Personal experiences can also be used to assess/interrogate the relation between individual and socio-cultural theories. Khaparde' observes that Arnbedkar did not visualize education merely as a means of livelihood but as a powerful weapon to liberate the Dalits from ignorance and to strengthen their fight against injustice and humiliation. In fact Ambedkar considered education as a pre- requisite for any kind of organization and movement of the depressed
He remarks that Ambedkar did not entertain philosophy as a subject of metaphysics and ontology, but a moral standard by which one could measure human conduct in relation to man and nothing else. It is also observes that for Ambedkar education alone could create a sense of new thinking and awakening among the oppressed people in India. He wanted it for all, and not restricted to a few classes of society Kadam in his book Dr Babasaheb Ambedkar and Significance of His Movements deals with Ambedkar’s socio-political movements aimed at the liberation of the Dalit masses from their age old social slavery. The book is a chronology of events related to Ambedkar’s life Re-reading India’s freedom movement from a Dalit perspective, Kamble in his work- Ambedkar’s Role: Missing Page in History contends that the struggle of the suppressed and the oppessed people in India should have constituted an epic chapter in the history of the Indian nation. He considers Ambedkar as a maker of modern India not only because he worked hard to emancipates the slaves of India from the age old bondage, but also because he put them on the political map of the …show more content…
He has made a pertinent point in this regard, stressing that 'personal experience brings out reality in a striking way'. He would argue that this is the only possible and indeed the most authentic way in which the deconstruction and reconstruction of history can take place. Personal experiences can also be used to assess/interrogate the relation between individual and socio-cultural theories. Khaparde' observes that Arnbedkar did not visualize education merely as a means of livelihood but as a powerful weapon to liberate the Dalits from ignorance and to strengthen their fight against injustice and humiliation. In fact Ambedkar considered education as a pre- requisite for any kind of organization and movement of the depressed