1: Introduction 2. The Resurgence of Buddhism 3. Dr. Babasaheb Bhimrao Ramji Ambedkar 4. Neo-Buddhism as a S ocial Philosophy 5. The Scripture of the Neo-Buddhists 6. The Ethico-Ritualistic Dimension ofNeo-Buddhism 7. Neo-Buddhism and Some Western Thinkers 8. Impact of Neo-Buddhism in India and Abroad 9. Conclusion Annexure I Annexure IIAnnexure III Bibliography Index
The theme just society' is the main subject which runs throughout this work, as envisaged by Babasaheb Dr. B.R. Ambedkar. The entire discussion is based mainly upon his original writings. Besides the main theme, this work also carries the detailed discussions on the related themes, which include: Buddha's Dhamma', Dalits and the Conversion', Christianity and the Dalit Christians', Dalits: A Minority' and Framing the Constitution'. The author intentionally has allowed Dr Ambedkar to speak for himself, therefore the readers will find many quotations throughout this work. The themes discussed are most relevant today, therefore it is being offered to the readers with this belief that Dr B.R. Ambedkar's thoughts can became the basis of dealing with the current problems related to the Dalits, tribals, women, minorities and other weaker sections of the Indian society. Published in association with Centre for Dalit/Subaltern Studies.
Religious ideas, practices, discourses, institutions, and social expressions are in constant flux. This volume addresses the internal and external dynamics, interactions between individuals, religious communities, and local as well as global society. The contributions concentrate on four areas: 1. Contemporary religion in the public sphere: The Tactics of (In)visibility among Religious Communities in Europe; Religion Intersecting De-nationalization and Re-nationalization in Post-Apartheid South Africa; 2. Religious transformations: Forms of Religious Communities in Global Society; Political Contributions of Ancestral Cosmologies and the Decolonization of Religious Beliefs; Esoteric Tradition as Poetic Invention; 3. Focus on the individual: Religion and Life Trajectories of Islamists; Angels, Animals and Religious Change in Antiquity and Today; Gaining Access to the Radically Unfamiliar in Today’s Religion; Religion between Individuals and Collectives; 4. Narrating religion: Entangled Knowledge Cultures and the Creation of Religions in Mongolia and Europe; Global Intellectual History and the Dynamics of Religion; On Representing Judaism.
A second, revised edition of this title is available at https://www.routledge.com/Routledge-Handbook-of-Contemporary-India/Jacobsen/p/book/9781032244068 India is the second largest country in the world with regard to population, the world’s largest democracy and by far the largest country in South Asia, and one of the most diverse and pluralistic nations in the world in terms of official languages, cultures, religions and social identities. Indians have for centuries exchanged ideas with other cultures globally and some traditions have been transformed in those transnational and transcultural encounters and become successful innovations with an extraordinary global popularity. India is an emerging global power in terms of economy, but in spite of India’s impressive economic growth over the last decades, some of the most serious problems of Indian society such as poverty, repression of women, inequality both in terms of living conditions and of opportunities such as access to education, employment, and the economic resources of the state persist and do not seem to go away. This Handbook contains chapters by the field’s foremost scholars dealing with fundamental issues in India’s current cultural and social transformation and concentrates on India as it emerged after the economic reforms and the new economic policy of the 1980s and 1990s and as it develops in the twenty-first century. Following an introduction by the editor, the book is divided into five parts: Part I: Foundation Part II: India and the world Part III: Society, class, caste and gender Part IV: Religion and diversity Part V: Cultural change and innovations Exploring the cultural changes and innovations relating a number of contexts in contemporary India, this Handbook is essential reading for students and scholars interested in Indian and South Asian culture, politics and society. Chapter 11 of this book is freely available as a downloadable Open Access PDF at http://www.taylorfrancis.com under a Creative Commons Attribution-Non Commercial-No Derivatives (CC-BY-NC-ND) 4.0 license.
B.R. Ambedkar founded NeoBuddhism, a revolutionary Buddhist societal reformation movement. Neo-Buddhism began on October 14, 1956, as a revolutionary Buddhist movement, when Ambedkar and about 4000,000 of his supporters converted to Buddhism. Since the Dalits first became Buddhist in Nagpur in 1956, Buddhism spread across India, generating different nationalist movements throughout Maharashtra State. The purpose of the study was to deal with (dis)unity in postmodern Maharashtra through interaction with and understanding the practice of a new generation of Ambedkarite group Buddhists living in Mumbai. I emphasize the two intertwined themes: first, the practice of Navayana and its influence on Buddhism developments, and second, the approach of Buddhist mobilization within traditions. Contradictions about expression, daily experiences, the meaning of tradition, and the effect of human acts on changing and transforming cultures are fundamental to the topic of analysis. The findings reveal that there are tensions between B. R. Ambedkar and Buddha's perceptions and reverence. The ambedkarite Buddhists favor the Navayana's secular and ethical values, which conflict with Ambedkar and Buddha in Maharashtra's local districts. Abuse, structural challenges, and efforts by Revolutionaries to incorporate Buddhists in Indian society generate anxiety, crisis, and radical mobilization among Buddhists. I suggest how this response is a minority defence way to protect its culture and identity. It primarily focuses on social empowerment, particularly for the Mahar group among the underprivileged. Above all, it is a movement for self-respect, equality, and justice for all people, regardless of class, caste, religion, or faith. Aside from that, as a socialist theory, Neo-Buddhism is a powerful force for religious movements founded on socioeconomic and moral ideals. In essence, it could be argued that neo-Buddhism is primarily concerned with a move that is seen as a stimulant for the well of society's oppressed classes.
