WHO WILL DO THIS WORK?
Every work is equal don’t think that
a work is small and a work is high.
WHY DO A PARTICULAR COMMUNITY PEOPLE DOES CLEANING WORK?
• A particular community people do cleaning work
because in their family every one means since their
great grandfathers times …….. Even before that
,most people of their community are still doing this
work even after getting a college degree they don’t
get another job . People feel that they are
To watch video
WHO FOUGHT AGAINST UNTOUCHABILITY?
• Dr. B.R. Ambedkar fought against untouchability
• He was a great freedom fighter.
Continued on slide 4
DR. B.R. AMBEDKAR
amji Ambedkar (
[ bʱiːmr aːw r aːmdʑiː aːmbeːɽkər ] ; 14 Apr il 1891 – 6
December 1956), popular ly also known as Bab eb was
an I ndian j ur ist , polit ician, philosopher ,
ant hr opologist , hist or ian and economist . A r evivalist
f or Buddhism in I ndia, he inspir ed t he Moder n
Buddhist movement . As independent I ndia' s f ir st
law minist er , he was pr incipal ar chit ect of t he
Const it ut ion of I ndia.
• Bor n int o a poor Maher f amily, Ambedkar
campaigned against social discr iminat ion, t he
I ndian cast e syst em. He conver t ed t o Buddhism and
is also cr edit ed wit h pr oviding a spar k f or t he
conver sion of hundr eds of t housands of lower cast e
member s t o Buddhism. Ambedkar was post humously
awar ded t he Bhar at Rat na, I ndia' s highest civilian
OPPOSITION TO UNTOUCHABILITY
As Ambedkar was educat ed by t he Pr incely
St at e of Bar oda, he was bound t o ser ve it . He was
appoint ed as Milit ar y Secr et ar y t o t he Gaekwar but
had t o quit wit hin a shor t t ime. He descr ibed t he
incident in his aut obiogr aphy, W foraV  Ther eaf t er
he t r ied t o f ind ways t o make a living f or his gr owing
f amily. He wor ked as a pr ivat e t ut or , as an account ant ,
and est ablished an invest ment consult ing business, but
it f ailed when his client s lear ned t hat he was an
unt ouchable. I n 1918 he became Pr of essor of
Polit ical Economy in t he
Sydenham College of Commer ce and Economics in
Mumbai. Even t hough he was successf ul wit h t he
st udent s, ot her pr of essor s obj ect ed t o his shar ing
t he same dr inking-wat er j ug t hat t hey all used.
Ambedkar had been invit ed t o t est if y bef or e t he
Sout hbor ough Commit t ee, which was pr epar ing t he
Gover nment of I ndia Act 1919. At t his hear ing,
Ambedkar ar gued f or cr eat ing separ at e elect or at es
WHO SAID THAT WE HAVE TO CLEAN THE PLACE
WHICH WE HAVE DIRTIED?
• Mahatma gandhiji said that we have to clean
the place which we have dirtied.
• He was also a great freedom fighter.
Continued on slide 7
aramchand Gandhi (pr onounced [ ˈmoːɦənd̪ aːs ˈkər əmt ʃənd̪ ˈɡaːnd̪ ʱi] ( list en); 2
Oct ober 1869 – 30 J anuar y 1948) was t he pr eeminent leader and f r eedom f ight er of
I ndian nat ionalism in Br it ish-r uled I ndia. Employing nonviolent civil disobedience, Gandhi
led I ndia t o independence and inspir ed movement s f or civil r ight s and f r eedom acr oss
t he wor ld. The honor if ic Mahatma (Sanskr it : "high-souled," "vener able"  )—applied t o
him f ir st in 1914 in Sout h Af r ica, —is now used wor ldwide. He is also called B
Guj ar at i: endear ment f or "f at her ," "papa." ) in I ndia.
Bor n and r aised in a Hindu, mer chant cast e, f amily in coast al Guj ar at , west er n I ndia, and
t r ained in law at t he I nner Temple, London, Gandhi f ir st employed nonviolent civil
disobedience as an expat r iat e lawyer in Sout h Af r ica, in t he r esident I ndian
communit y' s st r uggle f or civil r ight s. Af t er his r et ur n t o I ndia in 1915, he set about
or ganising peasant s, f ar mer s, and ur ban labour er s t o pr ot est against excessive land-t ax
and discr iminat ion. Assuming leader ship of t he I ndian Nat ional Congr ess in 1921, Gandhi
led nat ionwide campaigns f or easing pover t y, expanding women' s r ight s, building
r eligious and et hnic amit y, ending unt ouchabilit y, but above all f or achieving Sw aj or self ar
Gandhi f amously led I ndians in challenging t he Br it ish-imposed salt t ax wit h t he 400 km
(250 mi) Dandi Salt Mar ch in 1930, and lat er in calling f or t he Br it ish t o QitIndia in 1942.
He was impr isoned f or many year s, upon many occasions, in bot h Sout h Af r ica and I ndia.
Gandhi at t empt ed t o pr act ise nonviolence and t r ut h in all sit uat ions, and advocat ed t hat
ot her s do t he same. He lived modest ly in a self -suf f icient r esident ial communit y and
wor e t he t r adit ional I ndian dh and shawl, woven wit h yar n hand spun on a ch kh He at e
simple veget ar ian f ood, and also under t ook long f ast s as means of bot h self -pur if icat ion
and social pr ot est .
I n 1932, t hr ough t he campaigning of t he Dalit leader B. R. Ambedkar ,
t he gover nment gr ant ed unt ouchables separ at e elect or at es under t he
new const it ut ion, known as t he Communal Awar d. I n pr ot est , Gandhi
embar ked on a six-day f ast on 20 Sept ember 1932, while he was
impr isoned at t he Yer wada J ail, Pune. The r esult ing public out cr y
successf ully f or ced t he gover nment t o adopt an equit able ar r angement (
Poona Pact ) t hr ough negot iat ions mediat ed by Palwankar Baloo. This
was t he st ar t of a new campaign by Gandhi t o impr ove t he lives of t he
unt ouchables, whom he named Har ij ans, t he childr en of God. On 8
Sept ember 1931, Mahat ma Gandhi who was sailing on SS Raj put ana, t o
t he second Round Table Conf er ence in London, Mahat ma Gandhi met
Meher Baba in his cabin on boar d t he ship, and discussed issues of
unt ouchables, polit ics, st at e I ndependence and spir it ualit y 
On 8 May 1933, Gandhi began a 21-day f ast of self -pur if icat ion and
launched a one-year campaign t o help t he Har ij an movement . This new
campaign was not univer sally embr aced wit hin t he Dalit communit y, as
Ambedkar condemned Gandhi' s use of t he t er m Har as saying t hat
Dalit s wer e socially immat ur e, and t hat pr ivileged cast e I ndians played a
pat er nalist ic r ole. Ambedkar and his allies also f elt Gandhi was
under mining Dalit polit ical r ight s. Gandhi had also r ef used t o suppor t t he
unt ouchables in 1924–25 when t hey wer e campaigning f or t he r ight t o
Alt hough Gandhi was not t he or iginat or of t he pr inciple of nonviolence,
he was t he f ir st t o apply it in t he polit ical f ield on a lar ge scale. The
concept of nonviolence (ah and nonr esist ance has a long hist or y in
I ndian r eligious t hought and has had many r evivals in Hindu, Buddhist ,
J ain, J ewish and Chr ist ian cont ext s. Gandhi explains his philosophy and
way of lif e in his aut obiogr aphy Th Stor ofM E imentsw Tr th Gandhi r ealised
e y y xper
ith u .
lat er t hat t his level of nonviolence r equir ed incr edible f ait h and cour age,
which he believed ever yone did not possess. He t her ef or e advised t hat
ever yone need not keep t o nonviolence, especially if it wer e used as a
cover f or cowar dice, saying, "wher e t her e is only a choice bet ween
cowar dice and violence, I would advise violence." 
Gandhi t hus came under some polit ical f ir e f or his cr it icism of t hose who
at t empt ed t o achieve independence t hr ough mor e violent means. His
r ef usal t o pr ot est against t he hanging of Bhagat Singh, Sukhdev,
Udham Singh and Raj gur u wer e sour ces of condemnat ion among some
par t ies.
Of t his cr it icism, Gandhi st at ed, "Ther e was a t ime when people list ened
t o me because I showed t hem how t o give f ight t o t he Br it ish wit hout
ar ms when t hey had no ar ms [...] but t oday I am t old t hat my nonviolence
can be of no avail against t he [Hindu–Moslem r iot s] and, t her ef or e,
people should ar m t hemselves f or self -def ense." 
Gandhi' s views came under heavy cr it icism in Br it ain when it was under
at t ack f r om Nazi Ger many, and lat er when t he Holocaust was r evealed.