Tell about B.R. Ambedkar and his contribution in Indian Society ?

It aimed at establishing a casteless and classless society where no one would be discriminated on the basis of birth and occupation.

Within the Dalit-Bahujan framework of Indian nationalism, Ambedkar built up a critique of pre-colonial Brahamanism and its inegalitarian social set-up based on low and high dichotomy of graded caste system.

This system of inegalitarianism led to the process of exploitation by the unproductive Brahminical castes of the various productive castes.

Thus, Ambedkar provided a subaltern perspective to see clearly the chameleon of Indian castes-ridden social set deceptively appearing in crimson colours and the ways to guard the interests of the Dalits.

Rodrigues (2002) made an attempt to highlight the best of Ambedkar’s writings, reflecting the depth and range of his life’s work, his intellectual incisiveness,

his realistic assessment of the social and political issues.

We find that the analysis given by Rodrigues is very useful for the understanding of Ambedkar’s writings.

Therefore, we are describing here the abridged version of the Rodrigues’ analysis on the following issues as reflected in Ambedkar’s writings.

Ambedkar found the need to reflect upon a wide range of concepts either to substantially explore them, decipher their different deter­minations, or to chisel and fine tune them by removing the dross.

He adopted different approaches to present them, sometimes in the light of historical developments and at other times, in view of contentions.

There are times when he attempted to extrapolate them from a mass of data. Occasionally, he appropriated a concept from a scholar and suggested certain innovations,

drew on his or her authority to reinforce certain dimensions of a concept at hand. There are certain concepts that he radically overhauls and as, for instance, the concept of ‘Kamma’.

Sometimes, the determination of a concept is brought out by contrasting it with kindered concepts such as between religion, dbamma and sadhamma.

Dealing with different types of concepts, he is much more at home with concepts that are less abstruse and closer to experience, lending themselves to actual practice and illustration by example.

With his focus on concepts and arguments, Ambedkar contributed to building not merely a framework for social sciences in India but also the basis of healthy public debate.

Ambedkar undertook different types of studies, some involving the collection of sizeable data and the other processing such as the election studies of 1937 and 1945, focusing on the constituencies reserved for Scheduled Castes.

He undertook several case studies, often to drive home a point better.

There are studies where he attempted to locate the major changes in policy or issues over a period by dividing the period into appropriate stages.

These projects required resort to documents and archives for necessary data, such as doctoral studies of Ambedkar, which drew not merely from official documents but also from archival data.

In them, there are the standard references to the manuscripts and texts.

There are studies such as Who were the Shudras?, exegetical in nature, which delve into texts but propose an alternative thesis because the existing explanations of these texts do not account for certain known details or passages.

Studies, such as The Untouchables, resort to the method of constructing a distinctive thesis centred on a characteristic feature in a determinate group,

xisting solely in that group and universally shared by it.

Ambedkar also dwelt a great deal on interpretation and on the criteria appropriate for it.

He argued that Gandhi’s interpretation of Hinduism did not stand up to the criteria of interpretation, Further,