Dalit Buddhist movement

The Dalit Buddhist movement (also known as the Buddhist movement For Dalits, Ambedkarite Buddhist movement or Modern Buddhist movement^[1]) is a religious as well as a socio-political movement among Dalits in India which was started by B. R. Ambedkar. It re-interpreted Buddhism and created a new school of Buddhism called Navayana. The movement has sought to be a socially and politically engaged form of Buddhism.^[2]^[3]

The movement was launched in 1956 by Ambedkar when nearly half a million Dalits – formerly untouchables – joined him and converted to Navayana Buddhism.^[4] It rejected Hinduism, challenged the caste system in India and promoted the rights of the Dalit community.^[5]^[4] The movement also rejected the teachings of Mahayana, Theravada and Vajrayana traditions of Buddhism, instead the movement claims to be a form of engaged Buddhism as taught by Ambedkar.^[6]^[7]^[5]

^ Ranjit Kumar De; Uttara Shastree (1996). Religious Converts in India: Socio-political Study of Neo-Buddhists. Mittal Publications. p. 10. ISBN 978-81-7099-629-3.
^ Gary Tartakov (2003). Rowena Robinson (ed.). Religious Conversion in India: Modes, Motivations, and Meanings. Oxford University Press. pp. 192–213. ISBN 978-0-19-566329-7.
^ Christopher Queen (2015). Steven M. Emmanuel (ed.). A Companion to Buddhist Philosophy. John Wiley & Sons. pp. 524–525. ISBN 978-1-119-14466-3.
^ ^a ^b Omvedt, Gail. Buddhism in India : Challenging Brahmanism and Caste. 3rd ed. London/New Delhi/Thousand Oaks: Sage, 2003. pages: 2–15, 210–213
^ ^a ^b Skaria, A (2015). "Ambedkar, Marx and the Buddhist Question". Journal of South Asian Studies. 38 (3). Taylor & Francis: 450–452. doi:10.1080/00856401.2015.1049726., Quote: "Here [Navayana Buddhism] there is not only a criticism of religion (most of all, Hinduism, but also prior traditions of Buddhism), but also of secularism, and that criticism is articulated moreover as a religion."
^ Thomas Pantham; Vrajendra Raj Mehta; Vrajendra Raj Mehta (2006). Political Ideas in Modern India: thematic explorations. Sage Publications. ISBN 0-7619-3420-0.
^ Christopher Queen (2015). Steven M. Emmanuel (ed.). A Companion to Buddhist Philosophy. John Wiley & Sons. pp. 524–529. ISBN 978-1-119-14466-3.

[1] Ranjit Kumar De; Uttara Shastree (1996). Religious Converts in India: Socio-political Study of Neo-Buddhists. Mittal Publications. p. 10. ISBN 978-81-7099-629-3.

[Robinson2003p192-2] Gary Tartakov (2003). Rowena Robinson (ed.). Religious Conversion in India: Modes, Motivations, and Meanings. Oxford University Press. pp. 192–213. ISBN 978-0-19-566329-7.

[3] Christopher Queen (2015). Steven M. Emmanuel (ed.). A Companion to Buddhist Philosophy. John Wiley & Sons. pp. 524–525. ISBN 978-1-119-14466-3.

[omvedt2-4] Omvedt, Gail. Buddhism in India : Challenging Brahmanism and Caste. 3rd ed. London/New Delhi/Thousand Oaks: Sage, 2003. pages: 2–15, 210–213

[skaria450-5] Skaria, A (2015). "Ambedkar, Marx and the Buddhist Question". Journal of South Asian Studies. 38 (3). Taylor & Francis: 450–452. doi:10.1080/00856401.2015.1049726., Quote: "Here [Navayana Buddhism] there is not only a criticism of religion (most of all, Hinduism, but also prior traditions of Buddhism), but also of secularism, and that criticism is articulated moreover as a religion."

[6] Thomas Pantham; Vrajendra Raj Mehta; Vrajendra Raj Mehta (2006). Political Ideas in Modern India: thematic explorations. Sage Publications. ISBN 0-7619-3420-0.

[queen524-7] Christopher Queen (2015). Steven M. Emmanuel (ed.). A Companion to Buddhist Philosophy. John Wiley & Sons. pp. 524–529. ISBN 978-1-119-14466-3.

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