Ambedkar came forward with a mix of his own experiential domain (the humiliation he experienced because of his ascriptive identity) and debunked the ugliest aspect of organised Hinduism its dharmashastras like Manusmriti, and its repressive principle of caste hierarchy. Ambedkar’s 'Annihilation of Caste' or Phule’s 'Gulamgiri' was as a beacon against this inhuman and discriminatory social practice.
Ambedkar was a great force a scholar with penetrating insights, an inspiration for the underprivileged, subaltern, a consti-tutionalist with modernist principles,and above all, our conscience. We could see his impact even on the domain of culture and aesthetics.Ambedkar was the proponents of Dalit literature and raised question on the hegemonic castes and could articulate the voices of the oppressed blatantly. As the societal oppression on Dalits
on social, educational, economic and brutal exploitation and bonded slavery contin-ued, the euphoria of the abolition of untouchability waned by the seventies.Assertive Dalit movements against thesystemic oppression arose, based on theAmbedkarite ideology.Some reports dealt in detail patterns of abuse in rural areas,discrimination and exploitative labour,criminalisation of Dalit activists who fight for rights,attacks on Dalit women and forced unclean occupation.
BR Ambedkar, who went on to head the drafting committee of the Constituent Assembly, which abolished untouchability in 1950, led a similar agitation in 1927, this time for access to water, which was denied to Dalits due to the practice of untouchability.
Ambedkar led the Mahad Satyagraha on March 20, 1927, and drank water as a symbolic gesture. Ambedkar and his fol-lowers were attacked by villagers. Ambedkar also challenged the temple entry denial to Dalits through his temple entry agitations, to Parvati Temple,Pune (1929), Kali Temple, Khulna (1929),and Kalaram Temple, Nasik (1930). His efforts were foiled sectarian,fundamentalist and by orthodox Hindus.Eventually, he ended his challenge by declaring at Yeola on October 13, 1935,that he might have been born a Hindu,but will not die a Hindu, He took to Buddhism on October 14, 1956.As the scourge of untouchability, a practice which, according to Ambedkar,originated in the fifth century AD,imposed upon oppressed.
Indian polity, on its part, legislated and declared untouchability a crime inthe Untouchability Offences Act, 1955,changed to the Protection of Civil Rights Act, 1976.In 1990,He was conferred upon India's highest civilian award,Bharat Rayna Posthumously.
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