HMWH: Historical Interactive Text Project

B.R. Ambedkar "Caste is not just a division of labor, it is a division of laborers." [[start your journey->intro]] [[bibliography->bibliography]]

The year is 1891. Mahu, India: A town that doubles as a British cantonment and your home(cycling-link: "†", "source 3"). You, ''Bhimrao Ambedkar,'' are born here, yet you would grow to travel the world. You are born during a time of British control and oppression; yet, you find that it is your own people that tyrannize and persecute you the most. Soon, you move to Bombay. As you grow, you come to sense that you are different from other children. Rather than using a chair at school, the teachers ask you to sit on your own separate burlap sack, which you must carry home with you every night. When you thirst for water during class, you are forced to wait for the school (cycling-link: "peon" , "servant") to directly hand it to you.(cycling-link: "†", "source 1") This persecution will continue on throughout your life. However, with age comes certain realizations; you start to learn more about the world around, and how cruel it can be. You were born into the Mahar caste, a subcaste of the most excluded caste of Indian society: the Dalits, otherwise known as the Untouchables. Hindu texts themselves classify you as inhumane and filthy. Born not even of the body of Manu, the texts feign to include you from the four main caste., These texts teach you to believe that you and your kind are "polluted, much like a menstruating woman or a widow." However, while they can escape their Untouchable condition after the period of "pollution" is past, you may never escape your status: you are unclean from birth, perpetually filthy. (cycling-link: "†", "source 9") You refuse to let the beliefs of others stop you from achieving your goals. While life seems like a constant cycle of suffering, you have always felt that you have been put on this earth for a reason- to change the world around you. You know that better days are to come, and you believe that you can achieve all of this through one power- the power of education. You were raised to believe that education is the highest honor one can possess. However, for one born in the lowest caste, proper education can be a hard thing to get. Indeed, many of the Untouchables in your village work as village menials. Your brilliance shines through: you study in Elphinstone college, affiliated with the University of Bombay. You are the first Dalit to do so. (cycling-link: "†", "source 9") 1913: 22 years later, you are in Bombay ready to apply to graduate college. The philanthropic king of Baroda, a nearby state, has awarded you a fellowship! Recognizing your potential as a future leader, you are offered a chance to study abroad. You realize the amazing benefits of this opportunity and are excited for this potential future. [[pursue higher education->study abroad]]

Ambedkar, B.R., Dr. Waiting for a Visa. Tamil Nadu, India: Aram Publication, 2022. "Ambedkar, B. R." In International Encyclopedia of the Social Sciences, 2nd ed., edited by William A. Darity, Jr., 90-92. Vol. 1. Detroit, MI: Macmillan Reference USA, 2008. Gale in Context: World History. Britannica, T. Editors of Encyclopaedia. "Bhimrao Ramji Ambedkar." Encyclopaedia Britannica. Last modified April 13, 2024. https://www.britannica.com/biography/Bhimrao-Ramji-Ambedkar. ———. "Dalit." Encyclopaedia Britannica. Last modified April 17, 2024. https://www.britannica.com/topic/Dalit. ———. "Dr. Ambedkar Nagar." Encyclopaedia Britannica. Last modified February 1, 2024. https://www.britannica.com/place/Dr-Ambedkar-Nagar. ———. "Poona Pact." Encyclopaedia Britannica. Last modified September 17, 2023. https://www.britannica.com/event/Poona-Pact. Chauhan, Alind. "The Mahad Satyagraha: Ambedkar and the foundation event of the Dalit movement." The Indian Express. Last modified April 14, 2023. Accessed May 15, 2024. https://indianexpress.com/article/explained/what-was-mahad-satyagraha-led-by-br-ambedkar-8556515/. Dwivedi, H.S., and Ratan Sinha. "Dr. Ambedkar : The Pioneer of Social Democracy." The Indian Journal of Political Science 66, no. 3 (2005): 661–66. http://www.jstor.org/stable/41856156. Fasana, Enrico. "BHIMRAO RAMJI AMBEDKAR AND THE CASTE SYSTEM: The Social Thought of an Indian Political Leader." Il Politico 41, no. 4 (1976): 747–59. http://www.jstor.org/stable/43209936. GHOSE, SAGARIKA. "The Dalit in India." Social Research 70, no. 1 (2003): 83–109. http://www.jstor.org/stable/40971608. Mayell, Hillary. "India's 'Untouchables' Face Violence, Discrimination." National Geographic. Last modified June 2, 2003. Accessed May 18, 2024. https://www.nationalgeographic.com/pages/article/indias-untouchables-face-violence-discrimination. Samel, Swapna H. "MAHAD CHAWADAR TANK SATYAGRAHA OF 1927: BEGINNING OF DALIT LIBERATION UNDER B.R. AMBEDKAR." Proceedings of the Indian History Congress 60 (1999): 722-28. JSTOR. Zelliot, Eleanor. "Ambedkar, B. R." In Encyclopedia of Religion, 2nd ed., edited by Lindsay Jones, 285-87. Vol. 1. Detroit, MI: Macmillan Reference USA, 2005. Gale in Context: World History.

You are given a Baroda State Scholarship of £11.50 per month. At the London School of Economics, you work towards a masters degree in economics, ultimately earning your doctorate in 1923. You publish many well written masters theses, earning the respect of your peers. The King of Baroda wants you to continue your education abroad. He funds another post-graduate term: this time in the United States at Columbia University, one of the most prestigious universities in the world. It is at Columbia where you truly bloom and start to learn about social justice. You present many papers on caste, and, in 1927, you receive your Ph.D. in economics. Though you are young, you have already achieved great things; you are the first Dalit to study in a higher institution such as Columbia, and many higher caste members cannot even boast this fact.(cycling-link: "†", "source 8") As promised to the Baroda state, you return to India temporarily in 1918 when the scholarship has ended, where you serve as military secretary to the (cycling-link:"Gaekwad" , "ruling prince"). However, your years in the West have changed you; you have forgotten your status as an Untouchhable: "My five years of staying in Europe and America had completely wiped out of my mind any consciousness that I was an untouchable, and that an untouchable wherever he went in India was a problem to himself and to others." (cycling-link: "†", "source 1") As soon as you reached India, you had one thought: where do I go? You had nowhere to stay. You contemplate staying in a (cycling-link:"Vishi", "Hindu hotel") but you knew they would not take you. (cycling-link: "†", "source 1") The only way of seeking accomodation at a hotel or inn was through impersonation. A deep sense of fear fills you- are you prepared to do that? What if your true identity is revealed? Another solution is to stay with a friend. You know others who went to America to study and are currently living in Baroda, but would you be welcome? Ashamedly, you realize that they might be embarassed to admit an untouchable into their household. (cycling-link: "†", "source 1") This plan might be safer, but it might not work; though they are your friends, societal customs dissuade them from compassion. What will you choose? [[seek shelter at an inn->parsi inn]] [[find friends to stay with->friend stay]]

You decide to take a chance and stay in an inn. Nervous and stuck at the train station, you call on a nearby carriage driver, who tells you that there is a Parsi inn not too far from where you are.(cycling-link: "†", "source 1") Your mind is instantly put at ease; the Parsis follow the Zoroastrian religion, which does not recognize untouchability. Filled with hope, you reach the inn and the caretaker shows you upstairs. You start to undress to feel more at ease. Suddenly, the door creaks behind you and you hear a voice. (cycling-link: "kya- tum kaun ho??", "what- who are you??") You freeze instantly. It is the inn caretaker, and he has come upstairs to check on you (cycling-link:"'Tu Parsi nahi hai!' ", "'You are not a Parsi!' ")he yells. (cycling-link:"'Yah in inn keval parsi logon ke liye hai!' ", "'This inn is only for Parsis!' ") You realize your mistake. Upon looking at you, the caretaker has noticed that you have no Sadra or Kasti, the two things that prove that one is a Parsi.(cycling-link: "†", "source 1") You have unknowingly wandered into this inn, which is strictly for Parsis! Composing yourself yet shaking with fear, you confess that you are a Hindu. The caretaker is very angry. You can try to convince him to let you stay under a false Parsi name. After all, he has money to gain if he lets you stay. You believe this plan will work, as a sliver of hope from earlier moments remain. There is another part of you that doesn't want to take the risk. What if he is more angered by the mere suggestion of deception? You have realized that India has not changed since you left for the West; this is still a place that is designed to hate you. What will you choose? [[persuade the caretaker->stay in inn]] [[seek shelter elsewhere->leave the inn]]

You decide to look for shelter with one of your friends, an Indian Christian. Though you did not like to visit him often, you realize that this is necessary. He had always been kind, offering to provide you with shelter whenever you visited nearby. You reach his house and put to him the question. He asks you to wait for a minute, closing the door and quickly shuffling inside. You hear muffled voices but are unable to make out what they are saying. Soon, the door opens again and he pushes his head out. He has a conflicted look on his face, and, hesitatingly, he says: (cycling-link: "... Mujhe nahi pata... Main apni biwi se puchna padega. Wo kal wapas aa jayegi." , "... I don't know... I will have to ask my wife. She will come back tomorrow.") (cycling-link: "†", "source 1") You leave his doorstep, realizing that that was a very diplomatic answer. He and his wife came originally from a family which was Brahmin by caste, and on conversion to Christianity the husband had become liberal in thought. However, the wife had remained orthodox in her ways, and would never have consented to harbour an untouchable in her house.(cycling-link: "†", "source 1") Now, you realize your choices are limited. You may try to stay in an inn, as you thought before; however, the issue of deception still remains, and, although you have a law degree, the practice of lying still unnerves you. You also may try your luck with another friend of yours: a Hindu. however, this may also be risky; what if he turns you away, just like the Christian friend? Hinduism is much more strict in its valuation of the caste system. What will you do? [[take a chance: go to an inn-> parsi inn 2]] [[continue searching for a friend-> Hindu 2]]

You decide to try your luck by persuading the inn caretaker to let you stay. You state that you have no objection to staying there if he has no objection. He replied, (cycling-link:"Tum kaise kar sakte ho? Mujhe yahaan inn mein rahne wale sab logon ka register maintain karna padta hai." , "How can you do that? I have to maintain a register of everyone living here.")(cycling-link: "†", "source 1") You see his difficulty. You suggest that you could assume a Parsi name for the purpose of entering it in the register. Nervous yet surprisingly confident in your tone, you ask him why he objects, as he will only earn something if you stay here. He ponders for a minute. You observe his face and can see that he is inclined favourably. Evidently, he has not had many guests for a long time and did not like to forego the opportunity of making a little money. Finally, he speaks. "... theek hai." With that one word, you feel a weight lifted off your shoulders. He agrees, but on one condition: you must pay him a rupee and a half per day for board and lodging, and enter yourself as a Parsi in his register. He returns downstairs and you let out a sigh of relief. However, your happiness is shortlived. The inn had a small bed-room with one small bath room with a water tap. The caretaker came up in the morning with a cup of tea. He comes again at about 9:30 a.m. with your breakfast. He comes up a third time at about 8:30 in the evening with your dinner. The caretaker comes up only when he could not avoid it, and on these occasions he never stayed to talk.(cycling-link: "†", "source 1") You are appointed a probationer in the Accountant General's Office by the Maharaja of Baroda. You return late to the inn every night, trying to spend as much time with friends and away from the inn as possible. The idea of returning to the inn to spend the night was most terrifying, and you return only because you have no other place under the sky to go for rest. There are no electric lights, nor even oil lamps to relieve the darkness. (cycling-link: "†", "source 1") The inn feels like a dungeon, and you long for the company of some human being to talk to. But there was no one. In the absence of company, you sought company in books, reading many, many works, almost forgetting about your lonely condition.(cycling-link: "†", "source 1") "But the chirping and flying about of the bats, which had made the hall their home, often distracted my mind and sent cold shivers through me--reminding me of what I was endeavouring to forget, that I was in a strange place under strange conditions."(cycling-link: "†", "source 1") [[continue your journey->continuation 1]]

You decide to leave the inn. You know that this town is not kind to untouchables, and lying to them might only provoke them further. You now have two options. You can try to stay with a friend or you may leave the town of Bombay, saying goodbye to your job. This might affect your relationship with the Baroda King, as you promised you would serve the government upon your return from your studies abroad, which were funded by the King.(cycling-link: "†", "source 9") A part of you is done with this town and just wants to return home to Bombay. You may try to persevere and stay with a friend. However, you have no friends among the untouchables of Baroda State; only friends among other classes. One was a Hindu, the other was an Indian Christian. They may or may not be willing to admit you. What will you do? [[return to Bombay-> new chapter]] [[try to stay with a friend-> friend decision]]

On the eleventh day of your stay in the inn, an issue arises. You were about to step out of your room to go to the office when you suddenly hear the footsteps of a considerable number of people coming up the staircase. You look out to see who's coming, and you instantly see a dozen angry-looking, tall, sturdy Parsis, each armed with a stick, coming towards your room. Your start to break out in a cold sweat. Sticks ready, they face you, yelling at the top of their lungs. (cycling-link:"Tum kaun ho? tum yahan kyon aaye? Aapne jhootha naam kaise liya? Beiman! Aapne parsi saray ko barbaad kar diya hai!" , "Who are you? Why did you come here? How did you get a false name? Scoundrel! You have ruined this Parsi inn!") Stunned by this sudden affrontation, you remain silent. Frightened beyond belief, you begin to wonder what this mob of angry and fanatic Parsis will do. Luckily, they notice your meekness and don't treat you as a threat. (cycling-link: "Tum kab chaloge?" , "When will you leave?") one of them asks. You beg them to let you stay for at least one more week, which you hope will give you enough time to find another shelter. But they are in no mood to listen. They issue an ultimatum: they must not find you in the inn in the evening; you must pack off before then or face the consequences.(cycling-link: "†", "source 1") They leave you to weep silently, broken and hopeless. "After all, I was deprived of my precious possession--namely, my shelter. It was no better than a prisoner's cell. But to me it was very precious."(cycling-link: "†", "source 1") After the Parsis were gone, you start thinking of how to pick up the pieces.(cycling-link: "†", "source 1") You begin to think that going to friends would be a good solution. However, you have no friends among the untouchables of Baroda State; only friends among other classes. One was a Hindu, the other was an Indian Christian. The Hindu might be less willing to admit you; the Law code of Manu, a Hindu text, strictly forbids the intermingling of castes, and Hindu followers are often the ones that follow the system most strictly. However, your Christian friend might not be willing to help either. While untouchability is not an issue in his religion, the very thought of being seen mingling with a Dalit could bring social ruin upon him and his family. You hope that these two friends will find compassion somewhere within their hearts. What will you choose? [[go to the Christian friend for help-> christian]] [[seek shelter with your Hindu friend-> Hindu]]

You decide to pay a visit to your Christian friend. He had always been kind, offering to provide you with shelter whenever you visited nearby. You reach his house and put to him the question. He asks you to wait for a minute, closing the door and quickly shuffling inside. You hear muffled voices but are unable to make out what they are saying. Soon, the door opens again and he pushes his head out. He has a conflicted look on his face, and, hesitatingly, he says: (cycling-link: "... Mujhe nahi pata... Main apni biwi se puchna padega. Wo kal wapas aa jayegi." , "... I don't know... I will have to ask my wife. She'll be back tomorrow.") You leave his doorstep, realizing that that was a very diplomatic answer. He and his wife came originally from a family which was Brahmin by caste, and on conversion to Christianity the husband had become liberal in thought. However, the wife had remained orthodox in her ways, and would never have consented to harbour an untouchable in her house. (cycling-link: "†", "source 1") The last ray of hope thus flickered away. You have exhausted all options. You have nowhere to turn to. Only one option remains: to go back. [[return to Bombay-> new chapter]]

You decide to go meet your Hindu friend. You tell him your unfortunate situation and what has befallen you. He is incredibly sympathetic, yet looks at you with a sense of demeaning pity in his eyes. He is a noble soul and a great personal friend of yours. He was sad and indignant, yet unable to help you. Though he is a great friend of yours, you realize that there is a line that he cannot cross. Hindu values are engrained within his life; it is hard for him to let go of them. He let fall one observation. He said, (cycling-link:"Agar tum mere ghar aao, mere naukar chale jayenge." , "If you come to my house, my servants will leave.") You notice the subtle hint. (cycling-link: "†", "source 1") However, you are left with nowhere to go; all doors have been closed and you just want a place to lay your head. Should you risk your friendship and demand him to let you stay? This could be very risky. Or, you can take a safer route by submitting to your situation. Baroda has not been kind to you; you have faced troubles since the beginning of your arrival. Is it best to leave, to seek jobs elsewhere? Maybe you can finally move closer to home, back to Bombay. What will you choose? [[start a new chapter- leave Baroda-> new chapter]] [[push your luck- argue with your friend-> argument w HF]]

You decide to argue with your Hindu friend. You beg and plead him to let you stay, just for a week until you figure something else out. He starts to get anxious. (cycling-link:"'Maine tumhe pehle hi bola hai, nahi! Main tumhe yahan allow nahi kar sakta.'" , "'I already told you no! I cannot allow you here.'") Suddenly, you hear voices behind you. A small crowd has gathered. They murmur amongst themselves, and they don't look very nice. (cycling-link: "'Kya yahan ho raha hai? Tum kaun ho?'" , "'What is going on here? who are you?'"), they demand. Unnerved, you start to tell them that you are an old friend paying a visit. They don't seem to believe you, and you friend doesn't help you either. He appears scared. (text-color: red) [Suddenly, the men start to charge at you. They have sticks in their hands. You try to break away, but are not quick enough. One of them seizes you, and with one yell, they bring the stick down upon your head.] You die in 1918, killed by angry Hindu mobs who think it obscene to have a Dalit walk amongst them. [[restart->intro]]

You return to Bombay with a heavy heart. You start to try to make a living to support your family by working as a private tutor and an accountant, and, at one point, you even try to establish an investment consulting business. However, these all fail once your clients learn of your caste position. In 1918, you become professor of political economy in the Sydenham College of Commerce and Econmics. Unfortunately, you are forced to leave the job after many complaints were raised against you; your colleagues hated the idea of sharing a water-jug with you. At this point in your life, you are tired. Doors have been shut in your face and it seems like the world will never change, never respect you when all they can see is your caste. A man of strong resolve, you are still determined to change the world. You have hope for a better future, and new opportunities start to present themselves. You have been invited to testify before the Southborough Committee, which is preparing the 1919 Government of India Act. (cycling-link: "†", "source 13") The act is aimed at expanding participation of Indians in the government of India. This is a pressing issue- you have always felt that for the salvation or development of the untouchables, it is necessary for them to acquire political power. However, another offer awaits. Since your return to Bombay, you and King Shahu Chhatrapati of Kolhapur have met multiple times. You have engaged in many deep conversations, as he is fascinated by your intellect and revolutionary ideas surrounding untouchability. You have a great idea to start a newspaper to raise the voice of the Dalits. (cycling-link: "†", "source 8") You want to highlight the injustice being done to the untouchable community and also to suggest some measures to the British government for the upliftment of that community. King Shahu is intrigued by your idea and is ready to invest. However, you cannot take on both of these tasks at the same time. Additionally, you know that you must return to your studies abroad soon. What will you choose? [[Testify before the Committee-> southborough committee]] [[start a newspaper to spread awarenes-> muknayak]]

"It was four p.m. when I left the house of my Indian Christian friend. Where to go was the one supreme question before me. I must quit the inn, and had no friend to go to!! The only alternative left was to return to Bombay."(cycling-link: "†", "source 1") You return to Bombay with a heavy heart. You start to try to make a living to support your family by working as a private tutor and an accountant, and, at one point, you even try to establish an investment consulting business. However, these all fail once your clients learn of your caste position. In 1918, you become professor of political economy in the Sydenham College of Commerce and Econmics. (cycling-link: "†", "source 13")Unfortunately, you are forced to leave the job after many complaints were raised against you; your colleagues hated the idea of sharing a water-jug with you. At this point in your life, you are tired. Doors have been shut in your face and it seems like the world will never change, never respect you when all they can see is your caste. A man of strong resolve, you are still determined to change the world. You have hope for a better future, and new opportunities start to present themselves. You have been invited to testify before the Southborough Committee, which is preparing the 1919 Government of India Act. The act is aimed at expanding participation of Indians in the government of India. This is a pressing issue- you have always felt that for the salvation or development of the untouchables, it is necessary for them to acquire political power.(cycling-link: "†", "source 13") However, another offer awaits. Since your return to Bombay, you and King Shahu Chhatrapati of Kolhapur have met multiple times. You have engaged in many deep conversations, as he is fascinated by your intellect and revolutionary ideas surrounding untouchability. You have a great idea to start a newspaper to raise the voice of the Dalits. (cycling-link: "†", "source 9")You want to highlight the injustice being done to the untouchable community and also to suggest some measures to the British government for the upliftment of that community. King Shahu is intrigued by your idea and is ready to invest. However, you cannot take on both of these tasks at the same time. Additionally, you know that you must return to your studies abroad soon. What will you choose? [[Testify before the Committee-> southborough committee]] [[start a newspaper to spread awarenes-> muknayak]]

You decide to testify in front of the Southborough Committee. The Southborough Committee, referred to at the time as the Franchise Committee, was one of three British committees which sat in India from 1918 to 1919. You submit a long paper to them outlining your views for the Indian Parliament. With your help, you are able to pass the Government Act in 1919, an act that has many clauses. (cycling-link: "†", "source 13") Generally, you are able to help many people and include the Dalit community into politics! Your work is commended by many politicians and social activists, and people start to know your name. It is time to move forward with your work. You may follow your passion to practice law. A part of you has always been attached to politics. While you are proud of your achievements, you realize that you miss the very things that you chose to study for four years of your life: law and politics. You want to return to the practice of law. This will also allow you to generate some more income. However, you realize that there is still much social work to be done. There is also part of you that tells you to keep going. The Government Act was just the start, and you know that; but to create even bigger projects with greater effects, you realize that you might need to devote all of your time towards uplifting the Dalit community. What will you choose? [[follow your passion-> bombay high court]] [[devote all of your time to social work-> active movements]]

"For any movement to succeed, it must have a newspaper. A movement without a newspaper is like a wingless party." On January 31, 1920, the first issue of your newspaper (cycling-link:"Mooknayak", "the Voice of the Mute") is published. A fortnightly publication, this project would come to be one of your greatest works, and the newspaper will withstand centuries.(cycling-link: "†", "source 3") The Dalit community grabs as many copies as they can; you have decided to publish in Marathi, a language that is well known by the otherwise illiterate untouchable community. A part of you has always been attached to politics. While you are proud of your achievements with Mooknayak, you realize that you miss the very things that you chose to study for four years of your life: law and politics. You want to return to the practice of law. This will also allow you to generate some more income to support your family. There is also a small voice inside of you that tells you to keep going. Mooknayak was just the start, and you know that; but to create even bigger projects with greater effects, you realize that you might need to devote all of your time towards uplifting the Dalit community. You have a hard decision to make. What will you choose? [[follow your passion-> bombay high court]] [[devote all of your time to social work-> active movements]]

You decide to follow your passion and practice law. You join the Bombay High court, where you try to promote education to untouchables and uplift them. (cycling-link: "†", "source 3") However, you find that you are not able to effect real change; your dream was socio-economic improvement for the Dalit community, and the practice of law is unable to provide this. Mostly, you end up defending Brahmins, who are wealthy and can afford the price of your counsel; yet, they don't speak your name with an ounce of respect. You have failed in your mission. Social activists hesitate to reach out to you, assuming that you are too cowardly to take any real action. You pass away peacefully in 1956, having lived a life with a career that you loved yet surrounded by an environment of hate. [[restart->intro]]

"Educate, Agitate, Organize." In March of 1924, you launch a social movement to uplift the Untouchable community. On the 9th of March, you hold a meeting at Damodar Hall in Bombay. For a long time you have held on to the idea of having a central institute, dedicated to protecting and providing the rights of Dalits. After many hours of discussion and debate, you and a few other social activists decide that to establish this organization. On the 20th of July, 1924, the (cycling-link:"Bahishkrit Hitakarini Sabha", "Depressed Classes Benevolent Institute", "Association for the Welare of the Ostracized") is founded, and a new age of self-respect has dawned. The Depressed Classes began to look up and prepare for a struggle.(cycling-link: "†", "source 3") As part of your work for this organization, you must be perceptive to issues that Dalits face, and committed to finding a solution. Many issues are brought to your attention, but perhaps the most unfortunate is the issue at Mahad. Ramchandra Babaji More, a Mahad-based Dalit political leader, has approached you and asked you to preside over a conference of the Untouchables.(cycling-link: "†", "source 7") This conference would be aimed to spread awareness about the troubles of the Untouchables, as you hear that there has been unrest in Mahad over the accessibility of water tanks to the Dalit people. This is a great opportunity. However, this would require an enormous amount of preparation and collaboration. This might not happen for months, and, on the other hand, you might want to focus your efforts elsewhere to other pressing issues. For example, temple entry; many people in the Dalit community have been complaining of facing oppression from their Hindu counterparts, and are unable to enter temples to practice their religion. This is an equally pressing issue that needs to be resolved. What will you choose? [[go to Mahad-> mahad conference]] [[fight for temple entry-> temple entry]]

“I feel that until we get to eat these pieces of stale bread, our condition may stay the same. So long as the old path exists, nobody will take the new path. By clinging to the old path we have been deprived of our dignity. You ought to think how far you are going to walk that path." You decide to direct and attend the Conference of Mahad in 1923, an event that would go down in history as one of the most powerful and stirring steps forward in the liberation of the Dalits.(cycling-link: "†", "source 7") This takes over 2 months of preparation. Recently, the Bombay Legislative Council passed a resolution that allowed all untouchables to use public water sources, albeit reluctantly. However, this did not change the ground situation; upper caste Hindus would still trample upon the rights of the Dalits. This is why you have been called upon to hold this council. The conference is a great success: over 2500 delegates, many of them being Dalits, attended and were inspired by your moving speech. You were able to talk with many civil rights activists. After the proceedings, someone suggests marching to a nearby water tank to get an idea of the sitatuation on the ground. (cycling-link: "†", "source 12") Led by you, this walk would show the grit and determination of the Dalits, and would maybe even inspire change among upper-caste Hindus. However, this is also very risky. The Dalit crowds seem to be riled up and ready to take action, which is great for morale. But this could also anger members of the upper castes, who might be inspired to take action- violent action. You could leave the conference now, and focus on other issues; temple entry seems to still be a concern. What will you choose? [[march to water tanks-> mahad water]] [[leave the conference to focus on other issues-> kalaram temple]]

You decide to continue to fight for the rights of Dalits, starting with the ever growing issues of temple entry. Many Dalits have been wanting to secure their religious rights. Participation in public festivals, Vedic wedding rituals, and the wearing of the sacred thread are all prohibited for members of the Untouchable community.(cycling-link: "†", "source 3") You firmly believe that in order to break the wall between the castes, it is important to gain entry into temples. After all, temples are where caste annihilation orginated. The Gaikwad of Maharashtra has approached you with a proposition. In March of 1930, he suggests leading a protest outside the Kalaram temple, an important temple in the Nashik region. (cycling-link: "†", "source 13") This would require much effort to organize, but he has a strong belief in your work. However, this could be risky as well; another part of you feels that the risk is too much. It is better to stick with other pursuits that fight for the liberation of the Dalits but are not as hands-on. You may continue with your work on newspapers. What will you choose? [[Lead a protest-> kalaram temple]] [[continu with newspapers to lead an education focused approach-> newspaper end]]

You decide to continue with the march to the Chavadar water tank. You hear the crowds chanting behind you. There is a certain buzz- you have successfully inspired the Dalits to push forward for change, and morale is high. (cycling-link: "Mahatma Gandhi ki jai!", "Victory to Mahatma Gandhi!") (cycling-link: "Shivaji Maharaj ki jai!" , "Victory to Shivaji Maharaj!") (cycling-link: "Har Har Mahadev!" , "Victory to Lord Mahadev!") You reach the Chavadar water tanks. You approach the water tank. Sure of your decision and filled with determination, you reach your hands down, as your fingertips skim the top. The croud cheear loudly. You cup the water and hold your hands to your mouth and take a long sip. (cycling-link: "†", "source 7") The cool water slips down your throat after a long day of marching in the hot summer sun. You know it isn't true, but the water somehow tastes different. The crowd's cheering grows even louder. Soon, news of this march travels far. A priest in the same town has heard of your plans, and he begins to warn upper-caste members. A rumor starts that Dalits were planning to enter the town temple. Soon, danger arises. Men approach you with sticks. They have menacing looks on their faces; they look ready to fight. You hear screams of terror. (cycling-link:"NAHI! KRIPAYA! KRIPAYA THAMBA!" , "NO! PLEASE! PLEASE STOP!") The next few moments are a blur. Someone rushes to your side and ushers you away to safety. You remember waking up the next day back in Bombay as your colleagues tell you the news. The Mahad Conference ended in 20 people being seriously injured.(cycling-link: "†", "source 12") 60-70 people, including 3 to 4 women, were wounded. You are incredibly saddened by this news. What was supposed to be a momentous occasion has turned into one marked by conflict and violence. Your colleagues assure you that your efforts were not for nothing; the Dalit now looks up to you as their leader. The Mahad Conference was just a step towards their liberation, and they are incredibly greatful for your work. [[continue your journey-> continuation 2]]

You decide to lead a protest outside of the Kalaram temple, fighting for temple entry and rights for Dalits. For five years, over 10000 people participated to get entry into the temple. The Satyagrahis squatted before the temple, singing (cycling-link:"bhajans", "devotional songs").(cycling-link: "†", "source 13") The Bombay police was supported by the orthodox Hindus, who considered this satyagraha an unholy act. They start to mete out punishments; harsh treatment was given not only to the satyagrahis but also to the untouchables of near by villages. Kids were expelled from the school, roads were closed for many Dalits, and they were not allowed to buy articles of their daily needs from the local market.(cycling-link: "†", "source 13") Despite this provocations, you keep a check on your Satyagrahis and do not allow them to retaliate. This Satyagraha continued for 5 years and finally, success: the temple gates were opened for the untouchables! You are proud of your work and feel an immense sense of gratuity towards the satyagrahis who supported your cause. This satyagraha helped to remove the tag of "untouchable" from the lower caste, granting them equal rights. [[continue your journey-> continuation 2.1]]

"A great man is different from an eminent one as he is ready to be the servant of the society." News of your efforts spread quickly. Many civil rights activists want to meet up with you as soon as possible, and you are mentioned in many local headlines. Mahatma Gandhi, an important activist fighting for Indian independence (another important and long struggle), has even mentioned you when holding speeches. His ideals seem to be a bit different from yours however; you find that he is not that sympathetic towards the Dalit cause.(cycling-link: "†", "source 3") Hmm- perhaps an idea to explore another time. Right now, you must move forward. Many people want you to continue fighting for use of water tanks in Mahad, as it is still a pressing issue. The mahad conference has aggravated the upper caste Hindus, and your conference was very successful in igniting change.(cycling-link: "†", "source 7") However, the ground situation remains the same, and you think you know why: it is the religion itself. Hinduism has built the caste system. One of the main religious texts, the Law of Manu, describes how the four varnas were made from each body part of Manu. The Sudras are the lowest, made from the feet of Manu and destined to touch the dirt. It conveniently leaves out the Dalits, who are believed to be even lower than the Sudras: (cycling-link: "शूद्रः तु क्रीतोऽक्रीतोऽपि दासकार्यं कर्तुं बाध्यते; स हि स्वयम्भूना ब्राह्मणदासः सृष्टः।", "But a Sudra, whether bought or unbought, he may compel to do servile work; for he was created by the Self-existent (Svayambhu) to be the slave of a Brahmana.") - Manusmriti, 8.414 You have never been truly attached to your own religion. How could you, when it tells you that you have no purpose other than to serve others? You suddenly have an idea. The Dalit movement needs something big, something symbolic to show the world the resolve of the community. You need to dismiss the Hindu religion. This is exactly what can be done in Mahad. However, while this might have enormous benefits for the movement, it can also be potentially quite risky. Remember what happened last time in Mahad- we do not want a repeat occurence. Another solution is to fight for temple entry, an issue that was mentioned a few years earlier yet is still a pressing issue that has to do with the same oppression. What will you choose? [[Take a chance: go to mahad, fight the Hindu oppression-> mahad satyagraha]] [[Safe, yet strong: fight for temple entry-> temple entry]]

You decide to start more newpapers. Your work reflects a constant effort to educate his people. After Muknayak, you release three more newspapers: (cycling-link: "Bahishkrit Bharat" , "Excluded India"), (cycling-link: "Janata" , "People"), and (cycling-link: "Prabuddha Bharat" , "Awakened India"). These were widely circulated, though there was still an extremely low literacy rate among Untouchables.(cycling-link: "†", "source 3") Your time is spent on these newspapers and many now think of you as someone who takes a non-active approach when dealing with social rights. As such, you are not approached with any opportunities. You are unable to effect real change, yet many now know of the plight of the Dalits. Your awareness campaign inspires others to speak up, but not for a long while. The Dalits continue to struggle for many years, even past your eventual death in 1956. You pass away peacefully in your sleep in the year 1956. [[restart->intro]] [[bibliography]]

With the help of many colleagues, you decide to return to Mahad, and end up forming the first major (cycling-link: "satyagraha" , "civil resistance")) in December of 1927. You deliver a powerful and stirring speech to the Untouchable crowd before you in Marathi rather than Hindi, a language that they all understand: (cycling-link:"Shashvat pragati sadhata yet nahi joparyant apan svatahla shuddhikaranachya trisutri prakriyetun jat nahi. apan apalya vicharancha sarvasadharan sur sudharala pahije. Mhanun me vicharato ata tumhi ya kshanapasun carrion khanyacha tyag karanyache vrat ghya. Ata vel ali aahe key apan apalya manatun mahatmyache vichar kadhun takale pahijet ani apapasatil nichapana... . Apan atmaunnati tevhach prapt karu tarach apan svayansahayy shikato, aapla swabhiman parat milavato ani atmajnan milavato.", "No lasting progress can be achieved unless we put ourselves through a three-fold process of purification. We must improve the general tone of our thoughts. I, therefore, ask you now to take a vow from this moment to renounce eating carrion. It is high time that we rooted out from our mind the ideas of highness and lowliness among ourselves... . We will attain self elevation only if we learn self-help, regain our self-respect and gain self-knowledge.") One of your colleagues suggests it is time for action. He suggests a radical approach: to set the Manusmriti on fire. You have often said that the Manusmriti is the Bible of slavery to the Shudras, Hindu women, and to the untouchables. The Manusmiriti is a symbol of darkness, ignorance and inhumanity of millions of people. However, this action, while righteous, could anger the Hindus. It might be safer to continue the Satyagraha without the burning of this book. What will you do? [[burn the Manusmriti-> burn Manusmriti]] [[continue the satyagraha-> continue satyagraha]]

You decide to take a chance and stay in an inn. Nervous and stuck at the train station, you call on a nearby carriage driver, who tells you that there is Parsi inn not too far from where you are. Your mind is instantly put at ease; the Parsis follow the Zoroastrian religion, which does not recognize untouchability. Filled with hope, you reach the inn and the caretaker shows you upstairs. You start to undress to feel more at ease. Suddenly, the door creaks behind you and you hear a voice. (cycling-link: "kya- tum kaun ho??" , "what- who are you??") You freeze instantly. It is the inn caretaker, and he has come upstairs to check on you (cycling-link:"'Tu Parsi nahi hai!' ", "'You are not a Parsi!' ")he yells. (cycling-link:"'Yeh inn keval parsi logon ke liye hai!' ", "'This inn is only for Parsis!' ") You realize your mistake. Upon looking at you, the caretaker has noticed that you have no Sadra or Kasti, the two things that prove that one is a Parsi. You have unknowingly wandered into this inn, which is strictly for Parsis!(cycling-link: "†", "source 1") Composing yourself yet shaking with fear, you confess that you are a Hindu. The caretaker is very angry. You can try to convince him to let you stay under a false Parsi name. After all, he has money to gain if he lets you stay. You believe this plan will work, as a sliver of hope from earlier moments remain. There is another part of you that doesn't want to take the risk. What if he is more angered by the mere suggestion of deception? You have realized that India has not changed since you left for the West; this is still a place that is designed to hate you. What will you choose? [[persuade the caretaker->stay in inn 2]] [[seek shelter elsewhere->leave the inn 2]]

You decide to try your luck by persuading the inn caretaker to let you stay. You state that you have no objection to staying there if he had no objection. He replied, (cycling-link:"Tum kaise kar sakte ho? Mujhe yahaan inn mein rahne wale sab logon ka register maintain karna padta hai." , "How can you do that? I have to maintain a register of everyone living here.")(cycling-link: "†", "source 1") You see his difficulty. You suggest that you could assume a Parsi name for the purpose of entering it in the register. Nervous yet surprisingly confident in your tone, you ask him why he objects, as he will only earn something if you stay here. He ponders for a minute. You observe his face and can see that he is inclined favourably. Evidently, he has not had many guests for a long time and did not like to forego the opportunity of making a little money. Finally, he speaks. "... theek hai." With that one word, you feel a weight lifted off your shoulders. He agrees, but on one condition: you must pay him a rupee and a half per day for board and lodging, and enter yourself as a Parsi in his register. He returned downstairs and you let out a sigh of relief. However, your happiness is shortlived. The inn had a small bed-room with one small bath room with a water tap. The caretaker came up in the morning with a cup of tea. He comes again at about 9:30 a.m. with your breakfast. He comes up a third time at about 8:30 in the evening with your dinner. The caretaker comes up only when he could not avoid it, and on these occasions he never stayed to talk.(cycling-link: "†", "source 1") You are appointed a probationer in the Accountant General's Office by the Maharaja of Baroda. You return late to the inn every night, trying to spend as much time with friends and away from the inn as possible. The idea of returning to the inn to spend the night was most terrifying, and you return only because you have no other place under the sky to go for rest. There are no electric lights, nor even oil lamps to relieve the darkness. The inn feels like a dungeon, and you long for the company of some human being to talk to. But there was no one. In the absence of company, you sought company in books, reading many, many works, almost forgetting about your lonely condition.(cycling-link: "†", "source 1") "But the chirping and flying about of the bats, which had made the hall their home, often distracted my mind and sent cold shivers through me--reminding me of what I was endeavouring to forget, that I was in a strange place under strange conditions."(cycling-link: "†", "source 1") [[continue your journey->continuation 1.2]]

You decide to leave the town. You return to Bombay with a heavy heart. You start to try to make a living to support your family by working as a private tutor and an accountant, and, at one point, you even try to establish an investment consulting business. However, these all fail once your clients learn of your caste position. In 1918, you become professor of political economy in the Sydenham College of Commerce and Econmics.(cycling-link: "†", "source 13") Unfortunately, you are forced to leave the job after many complaints were raised against you; your colleagues hated the idea of sharing a water-jug with you. At this point in your life, you are tired. Doors have been shut in your face and it seems like the world will never change, never respect you when all they can see is your caste. A man of strong resolve, you are still determined to change the world. You have hope for a better future. You are offered a job as an attorney at a local court. There, you spend the rest of your days defending many people, only for them to not offer you even an ounce of respect. You pass away peacefully in 1956. [[restart->intro]]

On the eleventh day of your stay in the inn, an issue arises. You were about to step out of your room to go to the office when you suddenly hear the footsteps of a considerable number of people coming up the staircase. You look out to see whos coming, and you instantly see a dozen angry-looking, tall, sturdy Parsis, each armed with a stick, coming towards your room. Your start to break out in a cold sweat. Sticks ready, they face you, yelling at the top of their lungs. (cycling-link:"tum kaun ho? tum yahan kyon aaye? aapne jhootha naam kaise liya? beiman! aapne parsi saray ko barbaad kar diya hai!" , "Who are you? Why did you come here? How did you get a false name? Scoundrel! You have ruined this Parsi inn!") Stunned by this sudden affrontation, you remain silent. Frightened beyond belief, you begin to wonder what this mob of angry and fanatic Parsis will do. Luckily, they notice your meekness and don't treat you as a threat. (cycling-link: "Tum kab chaloge?" , "When will you leave?") one of them asks. You beg them to let you stay for at least one more week, which you hope will give you enough time to find another shelter. But they are in no mood to listen. They issue an ultimatum: they must not find you in the inn in the evening; you must pack off before then or face the consequences.(cycling-link: "†", "source 1") They leave you to weep silently, broken and hopeless. "After all, I was deprived of my precious possession--namely, my shelter. It was no better than a prisoner's cell. But to me it was very precious."(cycling-link: "†", "source 1") After the Parsis were gone, you start thinking of how to pick up the pieces. You are forced to return to Bombay. After only 11 days, you return to Bombay with a heavy heart. There, you continue to practice law, representing Dalits when you can, and when they are able to afford you a pay. You die peacefully in 1956. [[restart->intro]]

You decide to go seek shelter with one of your friends. However, you have no friends among the untouchables of Baroda State; only friends among other classes. One was a Hindu, the other was an Indian Christian. The Hindu might be less willing to admit you; the Law code of Manu, a HIndu text, strictly forbids the intermingling of castes, and Hindu followers are often the ones that follow the system most strictly. (cycling-link: "†", "source 1") However, you Christian friends might not be willing to help either. While untouchability is not an issue in his religion, the very thought of being seen mingling with a Dalit could bring social ruin upon him and his family. You hope that these two friends will find compassion somewhere within their hearts. What will you do? [[go to the Christian friend for help-> christian]] [[seek shelter with your Hindu friend-> Hindu]]

You decide to symbolically burn the Manusmriti. Helped by your colleagues, including your old friend the King of Baroda, you set fire to the book at 9 P.M. that night.(cycling-link: "†", "source 12") A copy was placed on the pier in a specially dug pit and was ceremoniously burnt at the hands of the untouchable hermits. The burning of the laws of Manu sent shock waves through the Hindu society and filled the untouchables with awe mixed with apprehension. A new era has dawned. The headlines start to appear. On the 31st of December, the Indian National Herald covered the news: "MANUSMRITI BURNT AT MAHAD. DR AMBEDKAR CALLS UPON HINDU SOCIETY TO DO AWAY WITH CASTE." (cycling-link: "†", "source 12") The Mahad Satyagraha became a historically significant event in the Dalit Movement. Many of your colleagues commend you, and you are now the "savior of the Dalits." Now, you want to turn your focus back to politics and the Dalits. You realize that they do not have much power in voting and cannot exercise political rights. You want to change that. However, there is one thorn in your side. Mahatma Gandhi, another social activist of the time fighting for Indian independence, was fasting in Poona against the separation of Untouchables from the main body of Hindu voters(cycling-link: "†", "source 6") . You heavily disagree with this approach. You believe that separate electorates for the untouchables is necessary in order for them to have any kind of power. You know that Gandhi is also a powerful social activist with lots of publicity, so you think it might be important to publicly shut down his ideas. However, you also want to do your own work. You think you can effect change by forming new political parties that would focus on the rights of the Untouchables. This might directly help the untouchable community and stay out of any unnecessary conflict. What will you choose? [[publicly denounce Gandhi's ideas-> book against Gandhi]] [[form your own political parties-> political parties]]

You decide to continue the satyagraha. The conference ends up passing many resolutions on various important subjects such as civil rights of the untouchables, prohibition of untouchability, appeal to Government to enforce prohibition,and provision of free and compulsory primary education. Congratulations! You are getting ready to wrap up the event when something starts to happen. You hear a crowd chanting behind you. (cycling-link:"Achuto ki maut! Bhagavan shiv ki jay ho!" , "Death to the Untouchables! Hail Lord Shiva!") Fearful, you look up to see a large crowd of Hindus holding torches marching towards you and the Untouchable crowd before you. Soon, chaos ensues. The next few moments are a blur. You hear screaming. You smell burning. Riots break out. You are seized by the arm and thrown to the ground. Someone yells something- what are they saying? It is too late- you hear a thud, a sharp pain fills your head, and the world turns black. You are killed by angry Hindu mobs in December of 1927. 57 Dalits are killed and many more wounded. Your journey ends here. [[restart->intro]]

You decide to publicly denounce Gandhi's ideas, an important step that might help you garner supporters for your cause. You write and release a book: "What Congress and Gandhi Have Done to the Untouchables." In your book, you state your beliefs that Gandhi treated untouchability as an aberration that had no base in Hinduism.(cycling-link: "†", "source 8") You know this to not be true. Gandhi emphasized moral solutions and change of heart among Hindus. But you believe this to be a soft approach and a deterrent to real change. Rather, you argue for acceptance of egalitarian Buddhist religious tradition in Indian society. You know that Buddhism has no mention of untouchability within its teachings. Your opposition to Gandhi has brought you attention. He approaches you, wanting to make a compromise. You now have two options: you could make a pact with Gandhi that would make sure both of your interests are translated into the Indian government.(cycling-link: "†", "source 6") Both of you occupy high level positions, so you know that this is possible. However, another opportunity arises. You are approached and asked to become labor member in the Indian viceroy's executive council!(cycling-link: "†", "source 13") This way, you might be able to directly effect legislation assuring the rights of untouchables. What will you choose? [[make a pact with Gandhi-> poona pact]] [[Become labor member-> labor member]]

You decide to found political parties as a way of giving power back to the Dalits. In the mid-1930s, the British government is performing many reforms. During this time, you found the ''Independent Labor Party'' in opposition to the Indian National Congress during the British governmental reforms of the mid-1930s.(cycling-link: "†", "source 3") Your work is a success! In 1937, eleven Scheduled Castes (Dalit assemblies) are brought into the Bombay Legislative Assembly. You found two other political parties: The ''Scheduled Castes Federation'' in 1942 and ''Republican Party'' in 1956.(cycling-link: "†", "source 13") However, you never again achieve such a large number of seats. Your age starts to catch up with you. As you grow old, you are no longer able to organize active protests or movements. You are happy with your work thus far; however, it takes a while to manifest. The Dalits continue to struggle for many, many years; but you have laid the foundation. You pass away peacefully in 1956. Upon your death, you are awarded the country's highest civilian honor: the (cycling-link:"Bharat Ratna" , "Jewel of India") on April 14 1990.(cycling-link: "†", "source 3") India will know your name for many, many years. [restart->intro]] [[bibliography]]

You decide to work with Gandhi. Together, you form the Poona Pact in 1932. This pact outlines a compromise where there is an exchange of separate electorates for more reserved seats for the Depressed Classes (Dalits).(cycling-link: "†", "source 6") Congratulations! You were able to come to an agreement that has helped the Dalits with gaining some political power. However, one more challenge remains. You want to shape a better future for India. With the removal of the British Raj, India faces a new path, yet to be shaped and molded. You want to be there to form the new country. You are invited to be (text-color:green) [Chairman of the Drafting Committee of the Constitution!] This is what you have always wanted, to make sure that Untouchables are represented in the state. What better way to do that than to write their names in the leading document that will shape the country? However, this means that you would have to work with Gandhi, who also serves on the Committee. While you were able to find a compromise here, you and him don't completely see eye-to-eye. Will this be an issue? What will you choose? [[Help draft the Indian Constitution with Gandhi-> Constitution]] [[Stay away from political alliances with Gandhi-> end]]

You accept the position of Labor member in the viceroy's executive council. As such, you are able to directly effect legislative change. Additionally, this opportunity leads to many others! You serve as minister for law in India's first independent ministry from 1947 to 1951. (cycling-link: "†", "source 3") For over 35 years, you have worked endlessly to secure the rights of a voiceless community. The world commends your work. You have made great steps and you will be recognized in history books for decades to come. For now, you journey ends here. You pass away peacefully in the year 1956 at the age of 65. Everyone shall know you, Dr. Bhimrao Ambedkar, as the leader of the Dalits. [[restart->intro]] [[bibliography]]

"A great man is different from an eminent one as he is ready to be the servant of the society." News of your efforts spread quickly. Many civil rights activists want to meet up with you as soon as possible, and you are mentioned in many local headlines. Mahatma Gandhi, an important activist fighting for Indian independence (another important and long struggle), has even mentioned you when holding speeches. His ideals seem to be a bit different from yours however; you find that he is not that sympathetic towards the Dalit cause.(cycling-link: "†", "source 3") Hmm- perhaps an idea to explore another time. Right now, you must move forward. Many people want you to continue fighting for use of water tanks in Mahad, as it is still a pressing issue. While the Bombay government has made many reforms in Mahad that allow for the rights of untouchables, the situation remains unchanged; orthodox Hindus refuse to recognize these rights.(cycling-link: "†", "source 7") You think you know why: it is the religion itself. Hinduism has built the caste system. One of the main religious texts, the Law of Manu, describes how the four varnas were made from each body part of Manu. The Sudras are the lowest, made from the feet of Manu and destined to touch the dirt. It conveniently leaves out the Dalits, who are believed to be even lower than the Sudras: (cycling-link: "शूद्रः तु क्रीतोऽक्रीतोऽपि दासकार्यं कर्तुं बाध्यते; स हि स्वयम्भूना ब्राह्मणदासः सृष्टः।", "But a Sudra, whether bought or unbought, he may compel to do servile work; for he was created by the Self-existent (Svayambhu) to be the slave of a Brahmana.") - Manusmriti, 8.414 You have never been truly attached to your own religion. How could you, when it tells you that you have no purpose other than to serve others? You suddenly have an idea. The Dalit movement needs something big, something symbolic to show the world the resolve of the community. You need to dismiss the Hindu religion. This is exactly what can be done in Mahad. However, while this might have enormous benefits for the movement, it can also be potentially quite risky. Another part of you wants to turn back and continue working on newspapers and law. This is your passion. What will you choose? [[Take a chance: go to mahad, fight the Hindu oppression-> mahad satyagraha]] [[Safe, yet strong: publish more newspapers-> newspaper end]]

"17. Abolition of Untouchability.—“Untouchability” is abolished and its practice in any form is forbidden. The enforcement of any disability arising out of “Untouchability” shall be an offence punishable in accordance with law. " You decide to help draft the Indian Constitution, one of the most important roles you will ever take. You are appointed Chairman of the Drafting Committee of the Indian Constitution. The Indian Constitution ends up being the longest constitution ever made for a sovereign nation! With your help, the committee drafts Article 17, which strictly prohibits the practice of untouchability.(cycling-link: "†", "source 13") This is a first for the nation and an amazing acheivement. Unfortunately, it is your last achievement. You are growing old, and you realize that your journey is coming to an end. You pass away peacefully in the year 1956. For over 35 years, you have worked endlessly to secure the rights of a voiceless community. The world commends your work. You have made great steps and you will be recognized in history books for decades to come. Upon your death, you are awarded the country's highest civilian honor: the (cycling-link:"Bharat Ratna" , "Jewel of India") on April 14 1990. India will know your name for many, many years. Everyone shall know you, Dr. Bhimrao Ambedkar, as the Father of the Indian Constitution, and the leader of the Dalits. [[restart->intro]] [[bibliography]]

You decide to stay away from political alliances with Gandhi. You look for other opportunities but, unfortunately, your age has taken its toll on your body. You are no longer able to participate in active movements, and you feel yourself growing weaker. You realize that your journey is coming to an end. For over 35 years, you have worked endlessly to secure the rights of a voiceless community. The world commends your work. You have made great steps and you will be recognized in history books for decades to come. For now, you journey ends here. You pass away peacefully in the year 1956 at the age of 65. Everyone shall know you, Dr. Bhimrao Ambedkar, as the leader of the Dalits. [[restart->intro]] [[bibliography]]