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Bhimrao Ramji Ambedkar , auch bekannt unter seinem Ehrennamen Babasaheb Ambedkar, war ein indischer Rechtsanwalt, Politiker und Sozialreformer. Als Angehöriger der Mahar, einer vor allem in Maharashtra und den angrenzenden Bundesstaaten lebenden Bevölkerungsgruppe, die traditionell zu den Dalits gezählt wird, kämpfte Ambedkar gegen die soziale Diskriminierung durch das System der Kategorisierung der hinduistischen Gesellschaft in vier Varnas und das Kastenwesen. 1956 konvertierte er zum Buddhismus und löste damit eine Massenkonversion von hunderttausenden Dalits aus. In einer im Auftrag von History TV18 and CNN IBN durchgeführten Umfrage, wer der größte Inder nach Gandhi sei, erhielt B. R. Ambedkar im Juli 2012 die meisten Stimmen. Wikipedia  

✵ 14. April 1891 – 6. Dezember 1956
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“Indians today are governed by different ideologies. Their political ideal set in the Preamble of the Constitution affirms a life of liberty, equality and fraternity. Their social ideal embodied in their religion denies them.”

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Bhimrao Ramji Ambedkar

Political Science for Civil Services Main Examination (2010)

“Religion must mainly be a matter of principles only. It cannot be a matter of rules. The moment it degenerates into rules, it ceases to be a religion, as it kills responsibility which is an essence of the true religious act.”

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Bhimrao Ramji Ambedkar

Radical Equality: Ambedkar, Gandhi, and the Risk of Democracy https://books.google.co.in/books?id=K3c-CQAAQBAJ&pg=PA303&lpg=PA303&dq=Religion+must+mainly+be+a+matter+of+principles+only.+It+cannot+be+a+matter+of+rules.+The+moment+it+degenerates+into+rules,+it+ceases+to+be+a+religion,&source=bl&ots=Z580zN8EaN&sig=pw39zHdZTHfmGbLTLRRVLNX-WwA&hl=en&sa=X&ved=0CC4Q6AEwA2oVChMIxLm9qfeSyAIViAuOCh2Phg9p#v=onepage&q=Religion%20must%20mainly%20be%20a%20matter%20of%20principles%20only.%20It%20cannot%20be%20a%20matter%20of%20rules.%20The%20moment%20it%20degenerates%20into%20rules%2C%20it%20ceases%20to%20be%20a%20religion%2C&f=false

“To the Muslims, a Hindu (and any non-Muslim) is a Kafir. A Kafir (non-believer in Islam) is not worthy of respect. He is a low born and without status. That is why a country ruled by the kafir (non-muslim) is a ‘Dar ul harb’ (i. e. the land of war) to a Muslim, which must be conquered, by any means for the Muslims and turned into ‘Dar ul Islam’ (i. e., land of Muslims alone). Given this, not further evidence seems necessary to prove that the Muslims will not obey a Hindu (or for that matter any non-Muslim) government.”

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Bhimrao Ramji Ambedkar

Quelle: Pakistan or The Partition of India (1946), p. 301

“Everybody infers that Islam must be free from slavery and caste. Regarding slavery nothing needs to be said. It stands abolished now by law. But while it existed much of its support was derived from Islam and Islamic countries.”

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Bhimrao Ramji Ambedkar

228-230
Pakistan or The Partition of India (1946)

“According to Muslim cannon Law the world is divided into two camps, Dar-ul-Islam (abode of Islam) and Dar-ul-Harb (abode of war). A country is Dar-ul-Islam when it is ruled by Muslims. A country is Dar-ul-Harb when Muslims only reside in it but are not rulers of it. That being the Cannon Law of the Muslims, India cannot be the common motherland of the Hindus and the Musalmans-but it cannot be the land of the ‘ Hindus and Musalmans living as equals’. Further, it can be the land of the Musalmans only when it is governed by the Muslims. The moment the land become subject to the authority of a non-Muslims power, it ceases to be the land of the Muslims. Instead of being Dar-ul-Islam it becomes Dar-ul-Harb.”

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Bhimrao Ramji Ambedkar

294
Pakistan or The Partition of India (1946)

“If I find the constitution being misused, I shall be the first to burn it.”

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Bhimrao Ramji Ambedkar

Political Science for Civil Services Main Examination (2010)

“Thus the Koran, in this matter of slavery, is the enemy of mankind … While the prescriptions by the Prophet regarding the just and humane treatment of slaves contained in the Koran are praiseworthy, there is nothing whatever in Islam that lends support to the abolition of this curse.”

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Bhimrao Ramji Ambedkar

Quelle: Pakistan or The Partition of India (1946), p. 228

“For Islam divides as inexorably as it binds. Islam is a close corporation and the distinction that it makes between Muslims and non-Muslims is a very real, very positive and very alienating distinction. The brotherhood of Islam is not the universal brotherhood of man. It is the brotherhood of Muslims for Muslims only. There is fraternity but its benefit is confined to those within that corporation. For those who are outside the corporation, there is nothing but contempt and enmity.”

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Bhimrao Ramji Ambedkar

Quelle: Pakistan or The Partition of India (1946), pp. 330-331

“Majorities are of two sorts: (1) Communal majority and (ii) political majority. A political majority is changeable in its class composition. A political majority grows. A communal majority is born. The admission to a political majority is open. The door in a communal majority is closed. The politics of political majority are free to all to make and unmake. The politics of community majority are made by its own members born in it.”

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Bhimrao Ramji Ambedkar

Political Science for Civil Services Main Examination (2010)

“The Mussalman invaders sacked the Buddhist universities of Nalanda, Vikramshila, Jagaddala, Odantapuri to name only a few. They razed to the ground Buddhist monasteries with which the country was studded. The monks fled away in thousands to Nepal, Tibet and other places outside India. A very large number were killed outright by the Muslim commanders. How the Buddhist priesthood perished by the sword of the Muslim invaders has been recorded by the Muslim historians themselves.”

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Bhimrao Ramji Ambedkar

"The Decline and Fall of Buddhism", in Dr. Babasaheb Ambedkar: Writings and Speeches, Vol. III (1987), Government of Maharashtr­a, p. 238

“If the depressed classes join Islam or Christianity, they not only go out of the Hindu religion, but they also go out of the Hindu culture…What the consequences of conversion will do to the country as a whole is well worth bearing in mind. Conversion to Islam or Christianity will denationalize the depressed classes.”

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Bhimrao Ramji Ambedkar

quoted in Dhanajay Keer: 'Dr Ambedkar: Life and Mission', p.279).

“May I mention the R. S. S. and the Akali Dal? Some of them are very dangerous associations. It may be that one Government may recognize them and another Government may not recognize them, all these possibilities are there.”

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Bhimrao Ramji Ambedkar

As recorded in the, Writings and Speeches Vol 15 page 582 of BAWS. https://www.mea.gov.in/Images/attach/amb/Volume_15.pdf
Political Science for Civil Services Main Examination (2010)

“Like the Christians and Muslims in the Turkish Empire, the Hindus and Muslims of India have met as enemies on many fields, and the result of the struggle has often brought them into the relation of conquerors and conquered.”

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Bhimrao Ramji Ambedkar

Pakistan or The Partition of India (1946)

“The real explanation of this failure of Hindu-Muslim unity lies in the failure to realize that what stands between the Hindus and Muslims is not a mere matter of difference, and that this antagonism is not to be attributed to material causes. It is formed by causes which take their origin in historical, religious, cultural and social antipathy, of which political antipathy is only a reflection. These form one deep river of discontent which, being regularly fed by these sources, keeps on mounting to a head and overflowing its ordinary channels. Any current of water flowing from another source, however pure, when it joins it, instead of altering the colour or diluting its strength becomes lost in the main stream. The silt of this antagonism which this current has deposited, has become permanent and deep.”

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Bhimrao Ramji Ambedkar

Pakistan or The Partition of India (1946)

“Looking back on the history of these 30 years, one can well ask whether Hindu-Muslim unity has been realized? Whether efforts have not been made for its realization? And whether any efforts remain to be made? The history of the last 30 years shows that Hindu-Muslim unity has not been realized. On the contrary, there now exists the greatest disunity between them: that efforts—sincere and persistent—have been made to achieve it, and that nothing now remains to be done to achieve it except surrender by one party to the other. If anyone who is not in the habit of cultivating optimism where there is no justification for it, said that the pursuit of Hindu-Muslim unity is like a mirage and that the idea must now be given up, no one can have the courage to call him a pessimist or an impatient idealist. It is for the Hindus to say whether they will engage themselves in this vain pursuit in spite of the tragic end of all their past endeavours, or give up the pursuit of unity and try for a settlement on another basis.”

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Bhimrao Ramji Ambedkar

Pakistan or The Partition of India (1946)

“In the first place, it should be admitted that every possible attempt to bring about union between Hindus and Muslims has been made and that all of them have failed.”

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Bhimrao Ramji Ambedkar

Pakistan or The Partition of India (1946)

“Another illustration of this spirit of exploitation is furnished by the Muslim insistence upon cow-slaughter and the stoppage of music before mosques. Islamic law does not insist upon the slaughter of the cow for sacrificial purposes and no Musalman, when he goes to Haj, sacrifices the cow in Mecca or Medina. But in India they will not be content with the sacrifice of any other animal. Music may be played before a mosque in all Muslim countries without any objection. Even in Afghanistan, which is not a secularized country, no objection is taken to music before a mosque. But in India the Musalmans must insist upon its stoppage for no other reason except that the Hindus claim a right to it.”

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Bhimrao Ramji Ambedkar

Pakistan or The Partition of India (1946)

“It will thus be seen that every time a proposal for the reform of the constitution comes forth, the Muslims are there, ready with some new political demand or demands. The only check upon such indefinite expansion of Muslim demands is the power of the British Government, which must be the final arbiter in any dispute between the Hindus and the Muslims. Who can confidently say that the decision of the British will not be in favour of the Muslims, if the dispute relating to these new demands was referred to them for arbitration? The more the Muslims demand, the more accommodating the British seem to become. At any rate, past experience shows that the British have been inclined to give the Muslims more than what the Muslims had themselves asked.”

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Bhimrao Ramji Ambedkar

Pakistan or The Partition of India (1946)

“In all matters, the determining question with the Muslims is how it will affect the Muslims vis-a-vis the Hindus. If representative government can help the Muslims, they will demand it, and fight for it. … The dominating consideration with the Muslims is not democracy. The dominating consideration is how democracy with majority rule will affect the Muslims in their struggle against the Hindus. Will it strengthen them, or will it weaken them? If democracy weakens them, they will not have democracy. They will prefer the rotten state to continue in the Muslim States, rather than weaken the Muslim ruler in his hold upon his Hindu subjects.”

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Bhimrao Ramji Ambedkar

Pakistan or The Partition of India (1946)

“There can thus be no manner of doubt that the Muslim Society in India is afflicted by the same social evils as afflict the Hindu Society. Indeed, the Muslims have all the social evils of the Hindus and something more. That something more is the compulsory system of purdah for Muslim women. As a consequence of the purdah system, a segregation of the Muslim women is brought about. The ladies are not expected to visit the outer rooms, verandahs, or gardens; their quarters are in the back-yard. All of them, young and old, are confined in the same room. …She cannot go even to the mosque to pray, and must wear burka (veil) whenever she has to go out. These burka women walking in the streets is one of the most hideous sights one can witness in India. Such seclusion cannot but have its deteriorating effects upon the physical constitution of Muslim women. They are usually victims to anaemia, tuberculosis, and pyorrhoea. Their bodies are deformed, with their backs bent, bones protruded, hands and feet crooked. Ribs, joints and nearly all their bones ache. Heart palpitation is very often present in them. The result of this pelvic deformity is untimely death at the time of delivery. Purdah deprives Muslim women of mental and moral nourishment. Being deprived of healthy social life, the process of moral degeneration must and does set in. Being completely secluded from the outer world, they engage their minds in petty family quarrels, with the result that they become narrow and restricted in their outlook. They lag behind their sisters from other communities, cannot take part in any outdoor activity and are weighed down by a slavish mentality and an inferiority complex. They have no desire for knowledge, because they are taught not to be interested in anything outside the four walls of the house. Purdah women in particular become helpless, timid, and unfit for any fight in life. … Not that purdah and the evils consequent thereon are not to be found among certain sections of the Hindus in certain parts of the country. But the point of distinction is that among the Muslims, purdah has a religious sanctity which it has not with the Hindus. Purdah has deeper roots among the Muslims than it has among the Hindus, and can only be removed by facing the inevitable conflict between religious injunctions and social needs. The problem of purdah is a real problem with the Muslims—apart from its origin—which it is not with the Hindus. Of any attempt by the Muslims to do away with it, there is no evidence.”

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Bhimrao Ramji Ambedkar

Pakistan or The Partition of India (1946)

“Nothing I could say can so well show the futility of Hindu-Muslim unity. Hindu-Muslim unity up to now was at least in sight although it was like a mirage. Today it is out of sight and also out of mind.”

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Bhimrao Ramji Ambedkar

Quelle: Pakistan or The Partition of India (1946), p. 186-7

“Seven of these 22 riots, or roughly one-third of them, occurred on the day of the celebration of the annual Muslim festival of Bakr-i-Id at the end of May. The celebration of this festival is always a dangerous time in Hindu-Muslim relations. The Muslim regard it as a day of animal sacrifice, and as the animal chosen is almost always a cow the slightest tension between the two communities is apt to produce an explosion.”

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Bhimrao Ramji Ambedkar

Quelle: Pakistan or The Partition of India (1946), Chapter 7

“The Frontier tribesmen are acutely sensitive to the appeal of religion and when a well-known Mullah started to preach against the Hindus…, his words fell on fruitful ground. He called upon the Afridis and Shinwaris to expel all the Hindus living in their midst unless they declared in writing that they dissociated themselves from the doings of their co-religionists down country…. This expulsion and voluntary exodus from tribal territory were without parallel. Hindus had lived there for more generations than most of them could record as valued and respected, and, indeed, as essential members of the tribal system, for whose protection the tribesmen had been jealous, and whose blood feuds they commonly made their own.”

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Bhimrao Ramji Ambedkar

Quelle: Pakistan or The Partition of India (1946), Chapter 7

“The racial theory of Mr. Rice contains two elements: (1) That the Untouchables are non-Aryan, non-Dravidian aboriginals. (2) That they were conquered and subjugated by the Dravidians. This raises the whole question of the invasion of India by foreign invaders, the conquests made by them, and the social and cultural institutions that have resulted therefrom. According to Mr. Rice, there have been two invasions of India. First is the invasion of India by the Dravidians. They conquered the non-Dravidian aborigines, the ancestors of the Untouchables, and made them Untouchables. The second invasion is the invasion of India by the Aryans. The Aryans conquered the Dravidians. He does not say how the conquering Aryans treated the conquered Dravidians. If pressed for an answer he might say they made them Shudras. So that we get a chain. The Dravidians invaded India and conquered the aborigines and made them Untouchables. After Dravidians came the Aryans. The Aryans conquered the Dravidians and made them Shudras. The theory is too mechanical, a mere speculation, and too simple to explain a complicated set of facts relating to the origin of the Shudras and the Untouchables.”

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Bhimrao Ramji Ambedkar

Who were the Shudras? (1946)

“The theory of the Aryan race is just an assumption… based on a philological proposition… that a greater number of languages of Europe and some languages of Asia must be referred to a common ancestral speech… (From this) are drawn two inferences: (1) unity of race, and (2) that race being the Aryan race. The argument is that if the languages are descended from a common ancestral speech, then there must have existed a race whose mother tongue it was… From this inference is drawn another inference, which is that of a common original habitat. It is argued that there could be no community of language unless people had a common habitat, permitting close communion.”

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Bhimrao Ramji Ambedkar

Who were the Shudras? (1946)

“The theory of invasion is an invention. This invention is necessary because of a gratuitous assumption which underlies the Western theory. The assumption is that the Indo-Germanic (sic) people are the purest of the modem representatives of the original Aryan race. Its first home is assumed to have been somewhere in Europe. These assumptions raise a question: how could the Aryan speech have come to India? This question can be answered only by the supposition that the Aryans must have come into India from outside. Hence the necessity for inventing the theory of invasion.”

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Bhimrao Ramji Ambedkar

Who were the Shudras? (1946)

“There is not a particle of evidence suggesting the invasion of India by the Aryans from outside India… The theory of the Aryan race set up by Western writers falls to the ground at every point… the theory is based on nothing but pleasing assumptions and inferences based on such assumptions… Not one of these assumptions is borne out by facts… The assertion that the Aryans came from outside and invaded India is not proved and the premise that the Dasas and Dasyus are aboriginal tribes of India is demonstrably false… The originators of the Aryan race theory are so eager to establish their case that they have no patience to see what absurdities they land themselves in… The Aryan race theory is so absurd that it ought to have been dead long ago.”

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Bhimrao Ramji Ambedkar

Who were the Shudras? (1946)

“The Brahmin of Panjab is racially of the same stock as the Chamar of Punjab.”

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Bhimrao Ramji Ambedkar buch Annihilation of Caste

... "Caste system does not demarcate racial division. Caste system is a social division of people of the same race.
Annihilation of Caste. See p.49 of his Writings and Speeches, vol.1, Education Dpt., Government of Maharashtra 1979. Quoted from Elst, Koenraad (1991). Ayodhya and after: Issues before Hindu society.

“The history of India is a history of mortal conflict between Buddhism and Brahmanism.”

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Bhimrao Ramji Ambedkar

As quoted in The Radical in Ambedkar: Critical Reflections

“There is no place for an individual in Hindu society. The Hindu religion is constituted on the class concept. The Hindu religion does not teach as to how an individual should behave with another individual.”

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Bhimrao Ramji Ambedkar

As quoted in http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/txt_ambedkar_salvation.html

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