The Indian subcontinent has long been dominated by a coercive caste system. The political system, economy, culture, psychology, and behavior of this geography are based on the discriminatory cruel caste system, that is, economics and politics with the caste system are the basic standards of the state and society.

India's Dalit community leader Dr. Bhimrao Ambedkar is such a person, who not only studied and analyzed the Hindu religion, caste system, and the political power relations created by it, but also led the continuous struggle for the end of the caste system. 

In 1936, through his book 'Annihilation of Caste', Ambedkar, who explained the end of the caste system as a necessary condition for the establishment of social justice and equality, has done many intensive studies and analyzes in terms of economy, language, culture and marginalized communities.

However, established sociologists, anthropologists and economists of India did not give much importance to Ambedkar's contribution. The academic, intellectual and political leadership were not ready to accept Ambedkar easily because he grew out of the Dalit community and constantly criticized Indian Hinduism, casteism and patriarchal politics, leadership and social order. However, now the study, research and debate regarding social justice is incomplete without the discussion of Ambedkar. 

caste system and Ambedkar's contribution 

dr. Bhimrao Ambedkar has extensively studied and analyzed the multifaceted aspects of Hindu society and caste system. Ambedkar, who was born on February 14, 1891 in the poor and Dalit community of India, is the person who studied, thought, analyzed and wrote most intensely and powerfully about the origin, development and end of the caste system. He also led the struggle for the transformation of the discriminatory society during the period from 1920s to 1956 (death). 

Ambedkar is a very powerful figure who intervened in the field of knowledge. He has explained in detail the development of the caste system in Indian Hindu society, its politics and atrocities on Dalits from the perspective of sociology, politics and economy. To break the story, before Ambedkar, Jyotiba Phule, Swami Dayanand Saraswati etc. tried to reduce the oppression of Dalits through religious reforms. However, Ambedkar is the person who gave the most serious and profound analysis regarding the multifaceted aspects of the caste system, its socio-political and economic impact, the atrocities created by such a system and the end of the discriminatory caste system. Not only

, he also launched the 'Mook Nayak' weekly for the dissemination of ideas against cruel atrocities on Dalits. Ambedkar did the work of communicating the knowledge gained from study and research through books, public speeches and newspapers and constantly challenging the casteist power. 

Ambedkar is a thinker, organizer and leader. Ambedkar organized Thultula Sabha to organize, train and participate in the movement of the various castes who were discriminated against on the basis of caste in the Indian society. In a very casteist society, he started an organized movement against discrimination based on caste in 1924 by forming the 'Bahishkrit Karkarini Sabha'. Thus Ambedkar is the person who started the organized political movement of Dalits in India.

He has played a leading role in organizing the movement of Dalits from all over the country with the slogan of 'get educated, organize and struggle' against the caste system. Different castes were treated as 'untouchables' in Indian society.

Ambedkar used the word 'Dalit' in 1927 to organize all those castes and build a unified and strong movement. It is very important in building an organized movement with a collective identity of the communities subjected to tyranny and oppression due to caste. At that time, it was definitely not an easy task to organize Dalits and lead the movement against the powerful Indian rulers during the extreme atrocities of casteism. 

is a resistant person who constantly challenges authority and establishment. He has a history of continuous struggle with the famous Gandhi and Nehru especially due to non-violent movement. Gandhi himself was not in favor of ending the caste system. In 1927, his son Devdas and Lakshmi Rajagopalchari were in love and wanted to get married. However, Gandhi made the marriage wait for four years and did not allow marriages between Baniyas and Brahmins.

He said, 'Hindu religion does not accept co-habitation or marriage and inter-caste marriage.' Ambedkar is a person who firmly believes that the problems faced by Dalits will be solved only if there is a strong and powerful representation in the state. In 1932, Ambedkar demanded a separate constituency for political representation of Dalits, which was accepted by Prime Minister Ramsay Macdonald, who was then leading the British government, and announced the 'Communist Award' for a separate constituency for Dalits in the British-Indian constitution. However, Gandhi did not agree to this declaration.

He not only protested saying that Dalits are not always untouchable like other religious people and that this would cause division and conflict between Dalits and non-Dalits, he also went on a fast to death against the proposal brought by Ambedkar regarding the political representation of Dalits. On the fifth day of the fast, political pressure was increased on Ambedkar, and a compromise was made with Annatha Gandhi. This is known as the Puna Pact. In this context, the struggle against India's overall establishment leaders and leadership was very complex, but Ambedkar continued to lead the struggle even under difficult circumstances. 

After Ambedkar started organizing the Dalit community and leading the movement, the Hindu rulers also intensified their reform efforts. In 1947, Ambedkar was given the charge of Law Ministry in the government formed with Indian independence. Then, on the advice of the then Prime Minister Nehru, in 1948, Ambedkar was given the responsibility of drafting the Hindu Kot Bill for reforming Hindu religious beliefs. In the draft of the bill, Ambedkar included the question of improving social conditions by giving rights to women and ending caste-based inequality.

Issues such as women's right to property like men, equal rights to property, widows being able to exercise full rights and ending caste discrimination were included in the bill. This created quite a stir in the Indian society. However, the Ram Rajya Parishad, Hindu Sabha etc. opposed this bill and the President also sent it back. Ambedkar resigned as Law Minister after protesting against his work in favor of justice. It is clear that Ambedkar gave rank, not opportunity and power, but a warrior who fought resolutely for justice and equality. 

Hindu varnashram religion is the main source of social division. Discrimination, inequality, injustice and violence are included in Hindu scriptures. As a result, there is a casteist rule in practice, values, beliefs and principles are made accordingly. That is why Ambedkar said, "Even if I am born in Hinduism, I will not die in Hinduism." Finally, in 1956, he converted to Buddhism along with millions of Dalits. He argues that he changed religion for morality, equality, justice and human welfare. 

Dalit liberation and conflict 

Ambedkar is the first person from the community to hold such an important position as the Chairman of the Constitution Drafting Committee formed after the independence of India. The Constitution of India is also the source of the slogan of the largest democratic country in the world that India claims. The Indian Constitution addresses equality, justice and human rights in principle but does not recognize a politically established Dalit identity. Anti-caste provisions to some extent are included in the constitution.

However, the identity of the movement led by Ambedkar himself, the term Dalit, has not been accepted in the Indian constitution. Naturally, the result of non-Dalit dominance is that crores of Dalits in India should be known as Scheduled Castes and not as 'Dalits' established by their struggles. Due to the Indian government and the Indian constitutional system, an uncomfortable situation has been created for the promotion of Dalit rights at the international level including the United Nations. 

After the promulgation of the Constitution of India, Ambedkar gave a speech on constitutional ethics. He said, "The issues mentioned in the constitution should be implemented easily according to the constitutional purpose."

For this, all agencies or mechanisms of the state should implement the theoretical values ​​and recognition of the constitution responsibly and responsibly and the people should be able to realize it. Otherwise, only the system mentioned in the constitution cannot bring about socio-cultural and economic transformation. Naturally, Dalits should build a political-administrative structure accordingly for the exercise of their constitutional rights. A state structure committed against the caste system should be established. However, if we look at the environment of India or Nepal, neither the state has been able to make strong structural arrangements in terms of implementing the constitutional and legal provisions related to Dalit rights, nor is the determination of the state to implement those provisions. 

Another topic of criticism regarding Ambedkar is conversion. Is the salvation of Dalits possible through religious conversion? The question is naturally important. Along with Ambedkar in India, millions of Dalits became Buddhists and some converted to Christianity. However, there has been no fundamental difference in discrimination against Dalits regardless of their conversion.

At that time, it was a very big challenge for the Hindu state that there were millions of Dalit Buddhists who challenged Hindu casteism. However, the emancipation of Dalits is not possible only through religious conversion. As a product of exclusion and discriminatory politics, Dalits are being subjected to violence, atrocities and exclusion, and its solution is only possible through political movement. The issue of ending the caste system in all components of the state system is possible only through a movement with political ideas and perspectives. Humanity, justice and equality as well as physical science are in a scientific approach, they are certainly good for human welfare, but Buddhism is not a theory, idea and approach of political transformation. 

Ambedkar has extensively discussed about Buddha and Marx. Ambedkar has discussed in many places regarding class struggle in class society, end of private property and creation of national capital. However, in some contexts, Ambedkar also defines an open and liberal economy. Conceptually, there are contradictions between Ambedor's theoretical approaches in some respects. Now there is a wide debate and discussion about Ambedkar's views and views all over the world.

Ambedkar is also discussed in academic and intellectual circles. Naturally, there is a need to discuss the broad dimensions of Ambedkar's work regarding caste system, abolition of caste, social justice and Dalit emancipation. However, it is necessary to critically review Ambedkar's theoretical explanations, analysis and ideas based on the current economic, political and financial environment.