Author(s): Ishan Khan


DOI: 10.5958/2321-5828.2018.00134.1   

Address: Ishan Khan
Ph.D Research Scholar, Department of History, Babasaheb Bhimrao Ambedkar University
(A Central University), Vidya Vihar, Raebareili Road, Lucknow (U.P.) – 226025
*Corresponding Author

Published In:   Volume - 9,      Issue - 4,     Year - 2018

Ambedkar related to Jatavas who were landless laborers and hereditary leather workers of Agra with historical contacts, structural position, and cultural continuities. Ambedkar fight at the Round Table Conferences was known at least to the literate Jatavas. A telegram was sent from Agra to London in the name of the Jatavas of Agra which was supporting Ambedkar as their leader and as representative of their views. These Jatavas were rejected Gandhi’s claim to be their leader in the Round Table Conference. This support grew to the point that a unit of the Scheduled Castes Federation was formed in Agra in 1942. Ambedkar was untouchable by caste and a great revolutionary personality in the country who led the fight against Untouchability, Hinduism, and the Brahman caste, so hated by the Jatavas. Not only was his interpretation of Gandhism, the Poona Pact, and Hinduism accepted by the Jatavs of Agra, but also he gave them a counter-ideology. Thus the Jatavs, who were striving for mobility and who could easily become revolutionaries themselves. Ambedkar came to Agra and made some speeches in 1946 and again in 1956. He was known by sight to the mass of Agra’s Jatavas, who felt they had experienced his charismatic view (darshana). This paper will explore the relation between Ambedkar and Jatavas of Agra who was the leather workers. It also highlights those speeches which were delivered by Ambedkar in respect of Jatavas views at Agra. It also highlights the views of Ambedkar on the policies of the industries and the condition of Jatavas in these factories which were the workplace of these landless labourers in Agra.

Cite this article:
Ishan Khan. Ambedkar’s relation with Jatavas (Landless Labourers) of Agra.Res. J. Humanities and Social Sciences. 2018; 9(4): 799-802. doi: 10.5958/2321-5828.2018.00134.1

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DOI: 10.5958/2321-5828 

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