|
|
|
 |
|
|
|
|
|
|
Dr. Ambedkar’s choice of Religion and its Effects=安貝卡博士對宗教信仰的抉擇及其影響 |
|
|
|
| 著者 |
Renuka Shardul (著)=禮仁 (au.)
|
|---|
| 出版年月日 | 2023 |
|---|
| ページ | 104 |
|---|
| 出版者 | 玄奘大學 |
|---|
| 出版サイト |
https://www.hcu.edu.tw/hcu/zh-tw
|
|---|
| 出版地 | 新竹市, 臺灣 [Hsinchu shih, Taiwan] |
|---|
| 資料の種類 | 博碩士論文=Thesis and Dissertation |
|---|
| 言語 | 英文=English |
|---|
| 学位 | 修士 |
|---|
| 学校 | 玄奘大學 |
|---|
| 学部・学科名 | 宗教與文化學系碩士班 |
|---|
| 指導教官 | 黃運喜=Huang, Yunshi |
|---|
| 卒業年 | 111 |
|---|
| キーワード | Ambedkar=安貝卡; Buddhism=佛教; Casteism=種姓製度; Conversion=皈依; Shudra=首陀羅; Untouchability=賤民 |
|---|
| 抄録 | Dr. Ambedkar (1891-1956) was born into an untouchable family. Being a member of an untouchable family, he faced untouchability at a young age. His father was a military officer under the East India Company and because of that status, he got a golden opportunity to study, unlike other untouchable children who did not get an opportunity to pursue education. Dr. Ambedkar went abroad for his higher studies with the help of some benefactors. Even after returning to India after having completed higher education, Dr. Ambedkar had to face the same problem of untouchability. Dr. Ambedkar realised that even after taking higher education, if this was happening to him, how would the rest of India’s untouchables be treated, so he determined that he would fight against this injustice. For this, he first started making people aware of the atrocities being committed against them through magazines like Mooknayak (voiceless), and Bahishkrit Bharat ((Untouchable India) after this he organised movements in a variety of ways to correct this unequal social system such as Kalaram temple entry movement,Chawdar Tank Movement, burning of Manu Smriti etc. Besides that, Dr. Ambedkar also played a major role in drafting the Indian Constitution. However, seeing that the Constitution didn't reform Indian society as he had hoped, Dr. Ambedkar turned more strongly toward working with religion.
Despite his many efforts, Dr. Ambedkar found that there is no change in the attitude of upper-caste Hindus towards untouchables. He knew that the problem of untouchability was not a social, economic, or political cause, but its root cause was religion. So, he tried to solve it by a religious method. In 1935 he declared that he was born as a Hindu, but he will not die as a Hindu. He studied various religions of India for about 20 years keeping the principles of freedom, equality, fraternity, and justice as its core. Dr. Ambedkar was greatly influenced by Buddha and his teachings, especially by the principles of Samtā (equality) karuṇā (compassion) maitrī (love) and prajñā (wisdom). On 14 October 1956 in Nagpur along with his 500,000 followers, he converted to Buddhism. It is a fact that even after conversion, discrimination and exploitation remained unresolved. After Dr. Ambedkar passed away, there was no one like him who could lead the newly converted Buddhists; however, at present, thanks to some Dalit organisations that are doing important work to improve the status of Dalits. b
安貝卡博士（1891-1956）生於一「不可觸」家庭。身為「不可觸」家庭之一員，他從小便得直面「不可觸」待遇。因其父是東印度公司一名軍官，故有幸得到珍貴的就學契機。在某些貴人的幫助下，安貝卡博士得以出國深造。然而，在完成高等教育回印後，他亦不得不面對同樣的「不可觸」問題。他深切體會到，即使受了高等教育，尚且無法擺脫這樣的命運，那麼印度其他「不可觸者」，境遇又將會如何？！有鑑於此，他毅然決然對抗種種不公。他首先創辦了《沉默的領袖》（Mooknayak）及《印度被驅逐的種姓》（Bahishkrit Bharat）等雜誌，讓人們了解針對不可觸者的暴行，接著發起各種運動來糾正此一不平等的社會制度。例如「進入卡拉蘭廟（Kalaram Tample）運動」、「喬達爾水塘（Chawdar Tank）運動」及「焚燒《摩奴法典》事件」（Burning of Manusmriti）等。安貝卡博士所起草的《印度憲法》也發揮了重要作用。然而，當他意識到憲法並未達成改革印度社會之期盼後，便毅然轉向宗教以求解套。
即便歷經多番努力，安貝卡博士發現印度教高種姓者對「不可觸者」之態度依舊毫無改變。他深知其根源並非源自社會、經濟或政治，而是宗教，是以決定以宗教的方法來解決。1935年，他宣誓自己雖生而為印度教徒，但絕不死為印度教徒。他耗時約20載，將自由、平等、博愛和正義的原則為核心專研印度各大宗教。他深受佛陀及其教義之影響，尤以 Samtā（平等）karuṇā（大悲）maitrī（大慈）和 prajñā（智慧）為甚。 1956 年 10 月 14 日，他攜50萬追隨者，於那格浦爾（龍城）一起皈依了佛教。事實上，在「皈依大典」之後，對「不可觸者」之歧視與剝奪並未解除。安貝卡博士殞落後，至今再無人能如他一般，引領新皈依的佛弟子；所幸，目前尚有一些「達利特」組織，正在竭力改善達利特的地位。 |
|---|
| 目次 | Acknowledgement.......i
摘要..................ii
Abstract..............iv
Table of Contents.....vi
List of Tables........vii
List of Figures........viii
I. Introduction.........1
A. Research Motivation and Purpose.......1
B. Methodology.........2
C. Literature Review......3
II. The Life and Works of Dr. Ambedkar......7
A. Social Background of Dr. Ambedkar........7
B. Birth and Family.......13
C. Education Growth and Social Experience.......14
D. Political Career and Social Movement........15
III. Dr. Ambedkar’s Understanding of Indian Religions......25
A. Understanding of Hinduism...........25
B. Understanding of Christianity..........33
C. Understanding of Islam.......38
D. Understanding of Sikhism.......41
E. Understanding of Buddhism.......43
F. The Reason Why Dr. Ambedkar Choose Buddhism.......59
IV. Dr. Ambedkar’s Conversion to Buddhism and Its Influence.......67
A. The Great Conversation in Nagpur.......67
B. The Condition of Newly Converted Buddhists After Dr. Ambedkar’s Death.......71
C. Living Buddhism in India after Dr. Ambedkar.......75
V. Conclusion.......85
References.......89
Chronology.......92
Revival of Buddhism in India（Booklet）.......95 |
|---|
| ヒット数 | 456 |
|---|
| 作成日 | 2023.10.31 |
|---|
| 更新日期 | 2023.10.31 |
|---|
 |
Chrome, Firefox, Safari(Mac)での検索をお勧めします。ＩＥではこの検索システムを表示できません。
|
|
|
