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Mahatma Gandhi as a social reformer
The caste system in hinduism
The influence of the caste system of India
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HISTORY ASSIGNMENT REVIEWING THE ANNIHILATION OF CASTE TUSHARA RAVINDRANATH ( BASS1) Annihilation in this context means to dismantle and extirpate the caste system. To understand the depth and essence of this essay, one must first dwell on the context and the writer of this masterful analysis of the caste system. Bhimrao Ramji Ambedkar heralded the most intensive social reform in India to cure the vile sickness of caste system. He endeavoured to rid the Indian society of injustice and discrimination. He stood for an equal social rights for the discriminated. B.R Ambedkar was born into the Mahar caste where he was treated as an untouchable and suffered from the fangs of socio- economic discrimination. As a child he saw the abhorrent intolerance …show more content…
B.R Ambedkar withstood all the challenges the caste system had bestowed on him to become a lawyer, scholar and a reformist. This essay was compiled in 1936, when the fury of the freedom struggle was at its zenith. Bhimrao Ramji Ambedkar stood for social reform. He saw the futility of political reform when the caste system was still strong and in existence. Ambedkar found it essential for social reform to precede political reform. Annihilation of Caste was written and compiled by B.R Ambedkar on being invited by the Jat-Pat-Todak-Mandal. Jat-Pat-Todak-Mandal was affiliated with the Hindu Mahasabha and consisted primarily of Caste Hindus. This made Ambedkar apprehensive but nevertheless obliged to talk on the subject .Ambedkar and the Jat-Pat-Todak-Mandal had a common objective that was to bring about social reform in Hindu religion by “annihilating the religious notions on which it, the Caste system, is founded” (As stated in the letter sent to Ambedkar by Mr.Sant Ram , secretary of the Jat-Pat-Todak-Mandal). However …show more content…
Firstly he suggests that one must consider the present or current social situation while seeking reform. Values, outlook, perspectives must be redefined to changing times. The society’s notions must fluidly embrace and accept the mutations and vicissitudes of changing society and needs. Ambedkar says we must redefine our construct of morality to resuscitate Hinduism from being crushed into nullity. We will obstruct growth if we fail to adjust and amend with changing times. We must therefore we more open to redefine and reformulate the principles of morality in accordance with the changing context. We must not seek to find justification on our present in our past. Give the present scenario the due importance it should be given. It will cost us immensely if we concentrate if we focus on our past without reaching out for solutions for the present. Past should not be the source for supplying the present. Hindus must realize change is constant and seek to embrace it rather than build a wall against
...y Him give great stories of their experiences through a change in government at the hands of corrupt and brutal regimes. They both tell how the regimes had no sense for the individual rights of the people in society. In the end, both regimes eventually fell, but not before millions of lives were taken. These stories shed light on how correct both Bastiat and Marx were about how government should be run. They show how a government that is too controlling and too forceful on its people will never have a long lasting existence. The power of government must have limitations, and the individual rights of the members of society must be taken account for and respected. Government is needed in society and plays a very crucial role in the longevity and successfulness of a nation. However, too much or too little government control will ultimately be the demise of a society.
Mohandas Gandhi was born into a Hindu family of the Vaisya caste. This was the third ranking caste in the class structure of Hinduism. This class was for farmers and merchants. The whole system was so complex that in Gandhi’s lifetime it had begun to disintegrate. Gandhi’s father and grandfather were not farmers or merchants. They were prime ministers of the tiny principality of Porbandar in Gujarat. Mohandas was extremely shy. He rushed to and from school, too nervous to talk to any of his classmates. Then a pretty and strong-willed girl was married to him by an arranged marriage at the age of 13. Her name was Kasturbai. A marriage at this age was typical in Hindu custom. He was a strict husband and kept control over actions. Kasturbai disliked this. They didn’t spend more than the first five years of their marriage together, since it was typical for the girl to visit her family. At this point in his life, he was very depressed. He was little and suffered fears that didn’t bother his wife. An athletic and older boy who was Muslim fascinated him. He told Mohandas to eat meat if he wanted to become bigger and stronger. He said the Indians were weak and small people, because they didn’t eat meat, and this is why the British, who did, had the strength to rule over them. This was against his religion, but he tried anyway. He ate the meat in secrecy, but after a few meals he stopped. He didn’t like the taste of meat and fe...
A few upper caste youths, hiding behind parapet of the building in an opposite auction place, stoned the pot. “C-r-a-ash” a sound Teeha heard. The youths struck Methi’s pot and her whole body became drenched completely. It is her caste that is her flaw. By the time, Teeha moved towards Methi as soon as the pot shattered. Methi’s companions stood at some distance from them. Mathi was wet from head to feet. She stood rooted to the ground. The upper caste youths’ eyes roved over Methi’s breast and navel visible through her wet clothes, because the woman was an untouchable’s community in that village. So the upper caste youths wanted to humiliate her in public place. Look at this caste that became a weak and means of under-estimation. Teeha, a Dalit and an outsider, has openly hit a Patel youth that is a burning issue. But a low-caste girl was assaulted which is considered as sign of upper caste
Gandhi was not born poor or untouchable but to a respectful merchant class family (Bush 23). He did a lot of self-searching as a young man before becoming the “Mahatma” Indians respected and followed. Prior to achieving his status as an honored
The Aam Aadmi Party, on the other hand, believed that the safeguards provided by the constitution of ‘equality and justice for all’ had been breached. They believed that India’s political and economic elites had taken advantage of their position at the expense of the common man. Thus came about the name of the party- the Aam Aadmi Party or the Common Man Party. Even through its election symbol of the broom, which symbolizes the dignity of all labor, AAP aligns itself to the Marxist message of the importance of the
Junghare, Indira Y. “Dr. Ambedkar: The Hero of the Mahars, Ex-Untouchables of India” Asian Folklore Studies, Vol. 47, No. 1. Nagoya: Nanzan University 1988 pgs. 93-121. Web
This contribution also heavily influences the order in a society, this is what the people see as right and wrong, laws to obey, elders to look up to, etc. Government is far from just the people in authority and laws to follow; it’s about socialization, trade, exchange, interactions with other countries, contradiction of what was thought to be right, justice, positions, jobs, skills, and so much more. In the 21st India there was a caste system in which created a “stable social order” (Document D). This system “dictated status and occupation” (Document D) and was not equal to all people but to only some of which are part of a higher class and social rank. There are many disadvantage for the ones who are on the lower end of the rank like less nutrition accessibility, lower education, and fewer relations or contacts to essential “social institutions” (Document D). This system of India is part of their government. It shows what they are like and how they want things to be and go according to. Their government is influencing their order by making things go a certain way. This government is making it where there are advantages for the high classes and not very many for the lower class. Making it almost impossible for someone to get themselves out of the lower class and move up into the higher class. There was also a system in Aryan society like this one but very different. This system also had
...mind and domination by external stimuli, where the values of society are contaminated in both of the author’s viewpoints by the status of the individual. The final breaking point of both authors copes with the subject of self sufficiency and the role of professional occupations in weakening the minds of individuals within civilization. Although separate problems arise in both works, Gandhi and Nietzsche have a similar conclusion. They see the cure for society as lying in revolution; a complete shift in the direction of government and thought. For both authors, their revolutionary finales include an upheaval of values, spiritual strength, and an actual transition in the standing governmental position.
To begin with, one must find a peaceful approach to defeat discrimination. According to the text, on “from Letter to Viceroy, Lord Irwin”, Gandhi stated “My ambition is no less than to convert the British through non-violence and thus make them see the wrong they have done to India.” This evidence shows that Gandhi wants to be heard without using violence. Another example is on lines 17-24 which says “It has impoverished the dumb millions by a system of progressive exploitation…reduced politically to serfdom…sapped foundations of our culture…degraded us spiritually.” This evidence reveals that Gandhi is showing the effect the British is having a right now in India.
Utopias tend to be organized around a universal ideal; an ideal which all members of the community accept, agree with, and are motivated to strive for. In many cases, a set structure of living is implemented so that the members of the community can work together for the benefit of all. In the following essay, I plan to explain the utopian society currently in practice in modern day India. I will discuss the basics of the Hindu Caste system and demonstrate how nicely it fits into the definition of a utopia. In addition, I also plan to explore the parallels between the current caste system in India, and the social and structural ideas proposed by Sir Thomas More in his classic book Utopia.
Political and social reform in India was achieved as a result of the European political principles brought to India by the British. Indians were Anglicised, and the British ideal for an Indian was to be "Indians in blood and colour, but English in tastes, opinions and intellect", as put by one British legislator (Rich, 214, 1979). This Western education inevitably led to well-read Indians encountering European principles such as human rights, freedoms of speech, travel and association, and liberalism.
Abstract: This paper presents a multi-talented great Indian personality Rabindranath Tagore’s comprehensive values of life such as social responsibilities, political freedom, dignity of life, perfect ideas of life, and eradication of untouchability and caste distinction.
Gandhi is motivated by religious means; he believes that everyone is equal in God’s eyes. He gets involved in several movements for equality, and he stresses non-violence very strongly. The Indians are very mad because British rule continues to limit their rights. They are supposed to all get fingerprinted, and their marriage laws are invalid. Gandhi’s followers vow to fight their oppressors to the death, but he discourages them from violence.
Premchand points out some of the problems in the social structure of India in “The Road to Salvation”. The story tells of two working men who ruin each other financially and morally. Premchand is not only talking about the turmoil between members of the same caste, he’s also saying that as long as people continue ruin each other, nothing good can come from it. Jhingur and Buddhu materialistic desires blinded them, and they may never see the true value of life. They are trapped in a cycle of revenge that brought their own destruction.
This elusive term is the core of Gandhi’s argument against embracing the English life of ‘civilized’ convenience and luxury, and marks a note worthy distinction between Gandhi’s version of Indian society and that of the West. For Gandhi, swaraj means individual discipline, restraint from passion and indulgence and acceptance of responsibility. He does not simply seek to apply swaraj on an individual level; he means for the concept to be accepted by India as a nation. In solidifying this point, he describes modern civilization of the West as corrupt; it is without strength, for no outdoor labor is performed, without order for her Parliament is weak and ineffectual, and without spirit, for bodily welfare is the object of the English civilized life. Therefore, Gandhi declares, England should not be accepted as a model of government or life style, but be replaced by pride in Indian tradition and spirit.