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<p>This article reads B.R. Ambedkar as a theorist of global oppression and social injustice in his critique of the Indiancaste system. In tearing apart the caste structure that keeps his people, the Dalits, at the bottom, Ambedkar craftsa new identity that is both rooted in the local context of caste but can also be read as providing a broader frameworkfor understanding domination and inequality worldwide. Ambedkar is a unique public fi gure who addresses bothinternal forms of oppression, including caste, and probes the limits of Western liberal ideas of freedom and Marxistnotions of emancipation, given both their complicity with global violence. He off ers a signifi cantly reconstructedreading of Buddhist ideas that draws on liberal and Marxist concepts while also going beyond them. Ambedkar’s<i>navayana</i> Buddhism is a new conceptual register on which to think and act on key global ideas such asemancipation, justice, and freedom. Economic and political equality, for instance, must go alongside ideas of<i>maitri</i> (friendship), non-violence, and<i>karuna</i> (compassion)- values that must be cultivated through dialogue and debate. Dalits must build an ethical community in their fi ght not just against their own oppression but also build bridges withtheir fellow marginalized worldwide. He attempted to build a Buddhist brotherhood cutting across borders (such aswith other Asian societies) and encourage a spirit of service in his attempt to provide alternative visions in seekingequality. The article concludes that Ambedkar’s<i>navayana</i> project off ers a powerful intellectual and political resourcefor reimagining global justice beyond national boundaries and off ering a diff erent vision of the ‘global’.</p>

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Ambedkar’s Navayana: an alternative search for justice and equality for Dalits and the world

  • 期刊论文

  • 发表日期：

    2026年6月30日

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  • Aparna Devare

摘要

This article reads B.R. Ambedkar as a theorist of global oppression and social injustice in his critique of the Indiancaste system. In tearing apart the caste structure that keeps his people, the Dalits, at the bottom, Ambedkar craftsa new identity that is both rooted in the local context of caste but can also be read as providing a broader frameworkfor understanding domination and inequality worldwide. Ambedkar is a unique public fi gure who addresses bothinternal forms of oppression, including caste, and probes the limits of Western liberal ideas of freedom and Marxistnotions of emancipation, given both their complicity with global violence. He off ers a signifi cantly reconstructedreading of Buddhist ideas that draws on liberal and Marxist concepts while also going beyond them. Ambedkar’snavayana Buddhism is a new conceptual register on which to think and act on key global ideas such asemancipation, justice, and freedom. Economic and political equality, for instance, must go alongside ideas ofmaitri (friendship), non-violence, andkaruna (compassion)- values that must be cultivated through dialogue and debate. Dalits must build an ethical community in their fi ght not just against their own oppression but also build bridges withtheir fellow marginalized worldwide. He attempted to build a Buddhist brotherhood cutting across borders (such aswith other Asian societies) and encourage a spirit of service in his attempt to provide alternative visions in seekingequality. The article concludes that Ambedkar’snavayana project off ers a powerful intellectual and political resourcefor reimagining global justice beyond national boundaries and off ering a diff erent vision of the ‘global’.