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BABASAHEB BHIMRAO AMBEDKAR UNIVERSITY (A Central University)
Vidya Vihar, Rae Bareli Road, Lucknow-226025
Prof. R.C. Sobti
Vice-Chancellor
Patron-In-Chief
Prof. Victor Babu Dean, SAS, BBAU, lucknow CO- Organizing Secretary
Dr.B.B. Malik Department of Sociology, BBAU, lucknow Joint Organising Secretary Mr. S M Basha Department of History, BBAU, lucknow
Dear Sir / Madam,
It is a matter of immense pleasure for us to inform you that our
University is organizing a two-day International Seminar on
“Understanding Dr. Ambedkar’s Concept of Dhamma: Transforming
Self and Society” on 14 & 15 April 2014. We extend our cordial
invitation to you to participate in the Seminar as an esteemed speaker
and present a paper on any one of the sub-themes mentioned in the
Concept Paper. It is an interdisciplinary and trans-disciplinary
seminar. We are enclosing herewith the concept paper; the sub-themes
mentioned therein are only indicative. Your paper should be related to
the broad theme of the Seminar. Kindly send your consent as soon as
you receive this invitation and send your abstract by 15 March 2014
and the full-length paper by 05 April 2014.
Needless to mention that besides hospitality by the Institution, we will bear travel expenses of the selected paper presenters only as per university rules. Remuneration will be also given. Kindly acknowledge on this e-mail ID: [email protected] & [email protected] You are requested to confirm your participation; you may also request your colleagues to take part in the seminar. Thanking you Yours Sincerely
Organizing Secretary Dr. Ripu Sudan Singh
Department of Political Science
Babasaheb Bhimrao Ambedkar
University, Lucknow
Mob- 9415153001
For further details please visit our University website: www.bbau.ac.in
Concept Note of the Seminar
The last and the most important book Dr. Ambedkar wrote in 1956 was ‘Buddha and His Dhamma’. The concept of
Dhamma was central to the ideas of Dr. Ambedkar. It was a driving force throughout the movements he carried out in his
lifetime. His concept of Dhamma was different from the concepts of Dharma and Religion. He made a very novel
interpretation of Dhamma. It (Dhamma) is a principle of living a good and just life. It is one which sets you free from
fear, superstition, hatred, and inferiority complex and so on and so forth. It makes you strong from within to deal with any
situation without bending before any power.
At the same time, Dhamma cannot be old or new. It is always fresh, lively, energetic, and full of hopes and
aspirations, devoid of any depression and frustration, no sense of loss, feeling of enrichment, sense of relativity, feeling of
love, affection and sex, closeness to nature, concern for self and others. It must generate inquisitiveness and longing for
knowledge. It should inject deep desire for fighting ignorance and foolishness, not susceptible to petty ideas and many
more things which bring goodness and welfare to human being. It is like an ever burning light which helps you locate your
destination in this world. It shapes your desire for meaningful and positive results and consequences. Can a person be
called religious or Dharmik if he/she is physically ill, mentally sick and spiritually unfulfilled. Dhamma brings dreams to
your life and desires for the universe. At end, one feels contended but always upgrading and modifying, relevant,
contemporary, futuristic, vibrant with overwhelming with ideas and actions, no sense of deprivation and fatigue and many
more things which brings happiness to self and others. His concept of Dhamma raises the human being above religion and
Dharma. It breaks the barrier of caste, creed, sex, region, religion, language and even geographical boundaries. It
integrates humanity in one and establishes a relationship with flora and fauna in this universe. It promises to uphold the
dignity of human being and accept the utility and relevance of everything. It centres on the human being and the
universe.
Dr. Ambedkar saw religion not as a means to spiritual salvation of individual souls, but as a social doctrine for
establishing righteous relations between one human and the other. His philosophy of religion does not mean either
theology or religion. Theology studies the nature, attributes and functions of God; religion deals with things divine.
Theology and religion may be linked together; but they are not philosophies. When we talk of philosophy of religion, it is
taken as a critical estimate of the existing religions in general, and in particular to evaluate the teachings and doctrines of
each religion, whether it is Hinduism, Islam or Christianity, in relation to humans and society, because, a religion, ignoring
the empirical needs of either man or of society, does not meet the expectations of an intellectual like Dr. Ambedkar.
Thus, the present International Seminar intends to raise several questions regarding life, emancipation, freedom
from old values and the real purpose of a religion. How did Dr. Ambedkar interpret religion; philosophical postulates of
Hinduism; Hindu Scriptures; Hindu Symbolism; Fate of Reformers; Counter Revolution; Philosophic Defence of Counter
Revolution; the Hindu Social Stratification, Caste and Conversion, etc. Last, but not the least, his adoption of Buddhism
and its impact on the future development of Buddhism in India and abroad, Resurgence of Buddhism in its native land;
viability of Buddhism; Islam, Christianity, etc, and its relevance in 21st century, etc are few issues the Seminar would like to
address.
Understanding Dr. Ambedkar’s Concept of Dhamma:
Transforming Self and Society
Sub Theme:
Theoretical Framework: Interpreting Dhamma, Dharma,
Religion, Doctrine and Philosophy
Dr. Ambedkar’s concept of Dhamma
Ambedkar and Buddhism
Ambedkar and Hinduism
Ambedkar and Islam
Ambedkar and Christianity
Dhamma as Emancipation
Dhamma and Human Rights
Dhamma and Women
Dhamma and the concept of Kama
Dhamma and Transformations:
i. Individual
ii. Social
iii. Economic
iv. Political
Dhamma as Means and Ends
Needless to say that many more topics could be formulated on the above theme. All
novel themes will be welcome. However, every participant is expected to address the
central theme of the Seminar.
Note: Acceptance of Abstract depends on the novelty of themes. Abstracts of prospective
participants will be scrutinised by an expert academic committee and acceptance or
rejection will be informed latest by 20 March 2014. The date of the submission of
abstracts will be 15 March, 2014. Candidates whose abstracts are accepted have to send
their full paper latest by 5 April 2014.
Call for Papers
The Seminar will invite academia, Research Scholars, activists and policy practitioners to
present papers on the themes mentioned above. The paper will be scrutinized by a Committee of
experts mainly on the basis of the following criteria: relevance of the subject from a broader and
interdisciplinary perspective; ability to link the theme with present emerging global changes and trade.
Abstract and Paper Submission Details
Acceptance of Abstract (not more than 500 words) depends on the novelty of themes. Last date
for submission of abstracts is 15 March 2014. Abstracts of participants will be scrutinised by an expert
academic committee and acceptance or rejection will be informed latest by 20 March 2014. Only the
authors of selected abstracts will be invited to present their papers in the seminar. Candidates whose
abstracts are accepted have to send their full paper not later than 5th April 2014. Authors are requested
to send their abstracts and papers electronically (MS Word) through e-mail attachment in the
following address: [email protected] and CC to
Important Dates:
Last date for Abstract: 15th March, 2014
Confirmation of acceptance of abstracts: 20th March, 2014
Last date for full paper: 05th April, 2014
Language: Papers can be presented in either English or Hindi.
Presentation: Selected papers will be presented in different technical sessions followed by discussion.
Note: Selected Papers will Be Published.
BABASAHEB BHIMRAO AMBEDKAR UNIVERSITY (A Central University)
Vidya Vihar, Rae Bareli Road, Lucknow-226025
International Seminar on
‘Understanding Dr. Ambedkar’s Concept of Dhamma:
Transforming Self and Society’
14th & 15th April 2014
Organised by School for Ambedkar Studies
Registration Form
Submit to email: [email protected] and CC to [email protected]
Personal Details:
Name:……………………………………………………………………………………...…………………………… Affiliated Institution ……………………………………………………………………...………… ……… …… ……………….................................………………………………………………………………………………… Kindly tick any one category Category A Teacher/Industry/NGO/Bureaucracy Category B Research Scholar Title of the paper: …………………………………………………………................................... ............ .........……………………………………………………………………………………………………………… Sub theme:……………………………………………………………………………………………………………………. Contact Details: Full address……………………………………………………………………………………..…............................... ……………………………………………………………………………………………………………………………… Mobile no ………………………………………... Email……………………………………….…………….... .. Signature of the Registration Counter Assistant Signature of the Participant
Financial support: Selected paper presenters will be paid travel expenses as per the rule. The
organizers will arrange for accommodation and local hospitality. All the participants are required
to register themselves . The registration is free.
Organizing Committee:
Organizing Secretary: Dr. Ripu Sudan Singh, Associate Professor, Department of
Political Science, BBAU; e.mail: [email protected]
Co-Organizing Secretary: Dr. B B Malik, Associate Professor, Department of Sociology,
BBAU; e.mail: [email protected]
Joint Organizing Secretary: Mr. S M Basha, Assistant Professor, Depart of History, BBAU.
,
Rules for Participation
Only registered participants will be allowed to take part in any of the events of the
Seminar. Registration will be as given in table.
All the registered participants will be provided with a participation certificate, conference
kit, lunch and high tea.
For Power Point Presentation, please inform us in advance.
Participants can send prior information for registration and accommodation by email on
[email protected] and [email protected] For any queries and assistance, please contact us via email on
[email protected] and [email protected]
For telephonic queries, please call at 09415153001
About the School for Ambedkar Studies
The School for Ambedkar Studies in the university is a new Center established in 2008.
The Ambedkar School is dedicated to promote teaching and research in the emerging fields of
political science, Economics, Sociology and History while maintaining the scholarship in some of
the conventional fields like political thought, political philosophy etc. The Ambedkar Studies has
thiry teachers and around one hundred thirty students. Since its inception, the Ambedkar studies
has been concentrating on maintaining global standards in its teaching as well as research
programmes. The Studies is committed to give new directions to the teaching methods and
research areas in the discipline.
About the University
The Babasaheb Bhimrao Ambedkar University is a Central University located in Lucknow and was
established in 1996. The University is dedicated to promoting learning of higher education in
various fields of natural and social sciences. Besides, the University is also committed to
promoting various ideas for which Dr. Ambedkar worked during his lifetime.
Road Map of BBAU, Lucknow
Hotels in Lucknow
The Piccadily Lucknow Address : Sector- B, Bara Birwa, Kanpur Road City : Lucknow State : Uttar Pradesh Pin Code : 226005 Phone No. : 0522-4096000, 9235426000 Fax No. : 0522-4096029 Email ID : [email protected] Website : www.piccadlylucknow.co.in
Clarks Avadh Address : U P Hotels Limited, 8, Mahatma Gandhi Marg City : Lucknow State : Uttar Pradesh Pin Code : 226001 Phone No. : 0522-2616500-09, 2620131-33 Fax No. : 0522-2616507 Email ID : [email protected] Website : www.hotelclarks.com
Taj Residency Address : Vipin Khand, Gomti Nagar City : Lucknow State : Uttar Pradesh Pin Code : 226010 Phone No. : 0522-6711000 Fax No. : 0522-6711666 Email ID : [email protected] Website : www.tajhotels.com
Hotel Deep Address : National Highway 25, Ghasyari Mandi City : Lucknow State : Uttar Pradesh Pin Code : 226001 Phone No. : 0522-2636441/ 43/ 44/ 47 Email ID : [email protected] Website : www.deephotels.com
Gemini Continental Address : 10, Rani Laxmi Bai Marg City : Lucknow State : Uttar Pradesh Pin Code : 226001 Phone No. : 0522-4011111 Fax No. : 0522-2200690 Email ID : [email protected] Website : www.geminicontinental.com
La Place Sarovar Portico Address : 6, Shahnajaf Road City : Lucknow State : Uttar Pradesh Pin Code : 226001 Phone No. : 0522-4004040 Fax No. : 0522-4004050 Email ID : [email protected] Website : www.sarovarhotels.com
About Lucknow and the Adjoining Places Delegates and participants visiting Lucknow may have options to visit several important historical places in Lucknow and adjoining Lucknow. The entire region is very rich in terms of culture, history, nature and religion. All the places are well connected with rail and roads. Temperature at Lucknow and adjoing places in the month of April is expected to be around 30‐37 0 C. The brief detail is as follow;
Lucknow city is legendary for its Adab and Tehzeeb (cultural refinement), and is also associated with its
legendary hospitality, leisurely moods of life, fabled edifices steeped in history, world renowned cuisine and
exquisite Sham-e-Avadh. Tremors of time have not effaced Lucknow of its cultural heritage and traditions, which
once contributed in creating the city incomparable in its times. As the 18th century seat of the Nawabs of Avadh,
Lucknow flourished becoming an important political and cultural centre, rivaling Delhi in its patronage to art and
literature. It was during this time that culture and architecture synthesized emerging in a distinct form, now so
typical to the Lucknow culture. Musicians and dancers flocked to Lucknow giving birth to new musical forms and
instruments under the patronage of the royalty. Art forms like Kathak, Thumri, Khayal, Dadra, Qawalis, Ghazals
and Shero Shairi saw their finest hour. In this era, major stress was laid on even minor details like the art of
dressing, apparels (libaas) and jewelry–all symbolic of a genteel lifestyle. The legacy of the exquisite embroidery
still lives on with equal zest in today's modern era. Culinary skills, too, reached heights of excellence as the
nawabs were not only gracious hosts but also extremely fond of good nutritious food. Thus, the skillful art of slow
cooking emerged. The royalty of Avadh was also famous for indulging in extravagant pastimes like elephant and
rooster fights and kite flying, a game that still evokes passionate involvement among the flyers and the bystanders
alike. The field of architecture saw re-interpretation of the existing styles and experimentation in the fusion of the
occidental and the oriental style of architecture. The magnificent edifices standing proudly among the
architectural skyline of the city are living examples of the na wab's architectural ingenuity. Modern Lucknow,
spread evenly on both sides of river Gomti, is a perfect blend of the ancient with the modern, as many glitzy
shopping arcades coexist with the old monuments. The greatest attraction of Lucknow, where the past jostles
with the present is its unique ability to achieve harmony amidst disorder and to assimilate the new into the old.
Kanpur: Widely known as the Manchester of the East, it is one of the oldest industrial townships of North India. It is
known as the Economic and Industrial Capital of Uttar Pradesh. It is also known as Leather City as it contains one of the
largest and finest tanneries in India and in South Asia. It is only 80 km away from Lucknow.
Allahabad: A city of many dimensions is what befits a description of Allahabad. In addition to being a major pilgrimage
centre, the city has played an important part in the formation of modern India. Hindu mythology states that Lord Brahma,
the creator god, chose a land for 'Prakrishta Yajna'. This land, at the confluence of three holy rivers - Ganga, Yamuna and
Saraswati, blessed by gods, came to be known as 'Prayag' or 'Allahabad'. Foreseeing the sanctity of the place, Lord Brahma
also called it as 'Tirth Raj' or 'King of all pilgrimage centres.' The Scriptures - Vedas and the great epics - Ramayana and
Mahabharata, refer to this place as Prayag. Centuries followed. Allahabad became the headquarters of North Western
Provinces, after being shifted from Agra. Well preserved relics of the British impact includes the Muir College and the All
Saints Cathedral.Many important events in India's struggle for freedom, took place here - the emergence of the first Indian
National Congress in 1885, the beginning of Mahatma Gandhi's non-violence movement in 1920. It is only 200 km from
Lucknow.
Ayodhya: Ayodhya is located on the right bank of the river Sarayu, 150 km from Lucknow. This town is closely associated
with Rama, the eighth incarnation of Vishnu. According to the Ramayana, the city is 9,000 years old, and was founded
by Manu, the first man in the Vedas, and law-giver of the Hindus. For centuries, it was the capital for the Surya dynasty,
of which Lord Rama was the most celebrated king. At the time it was known as Kaushaldesa.
Nainital: Nainital is a glittering jewel in the Himalyan necklace, blessed with scenic natural spledour and varied natural
resources . Dotted with lakes , Nainital has earned the epithet of ' Lake District ' of India . The most prominent of the lakes
is Naini lake ringed by hills . Some of the important places in the district are Nainital , Haldwani , Kaladhungi , Ramnagar ,
Bhowali , Ramgarh , Mukteshwar , Bhimtal , Sattal and Naukuchiatal . Nainital’s unending expense of scenic beauty is
nothing short of a romance with awe-inspiring and pristine Mother nature. It is 375 Km from Lucknow.
Varanasi : Banaras, the holy city of India is widely popular as Varanasi. Banaras is known as the oldest living city in the
world. Banaras city is the culture capital of India. This Banaras place became the center for fairs and festivals by virtue of
their cultural and religious importance. Festivals are celebrated almost every month. The celebration symbolizes life at its
best with the dedication of Banaras beliefs. It is the holiest city in Hinduism and has been a place of pilgrimage for
thousands of years. The city is presided over by the god Shiva, and rests on the banks of the Ganges River.
The importance site in Varanasi is the shrine of Lord Kashi Vishwanath. It is the holiest shrine in the city, and is one of
twelve Jyotirlingas of Shiva. These are shrines where people worship Shiva in the form of "lingam of light". The original
shrine was destroyed, but this is a reconstruction built in 1780. Its culture is greatly associated with the river's religious
traditions. It has been the symbol for Hindu renaissance and devotion to the gods. People believed that the Ganges
River has the power to wash away the sins of mortals. Many festivals are celebrated in high spirits. A huge number of
foreigners visit the place in order to witness the significance of each fair. It is 320 km from Lucknow.
Dudhwa National Park : The Dudhwa National Park is a national park in the Terai of Uttar Pradesh, India, and
covers an area of 490.3 km2 (189.3 sq mi), with a buffer zone of 190 km2 (73 sq mi). It is part of the Dudhwa
Tiger Reserve. It is located on the Indo-Nepal border in the Lakhimpur Kheri District, and has buffer of reserved
forest areas on the northern and southern sides. It represents one of the few remaining examples of a highly
diverse and productive Terai ecosystem, supporting a large number of endangered species, obligate species of tall
wet grasslands and species of restricted distribution. Major attractions of Dudhwa National Park are the Tigers
and Swamp Deer (population over 1,600). ‘Billy’ Arjan Singh successfully hand-reared and reintroduced zoo-
born tigers and leopards into the wilds of Dudhwa. Some rare species inhabit the park. Hispid Hare, earlier
thought to have become extinct, was rediscovered here in 1984.
Jim Corbett Park: Corbett Park is one of India's most beautiful wildlife areas has a tiger population of around
160, which makes this park as the last and the most important bastion of this endangered species in India.
Corbett Park’s 1318.54 square kilometers of virgin forest and jungle are home to numerous other species of
fauna. The rich biodiversity of the park is a perfect place for bird enthusiasts; the area is considered one of the
best bird-watching areas in India, with some 600 species having been sighted in the park. The different habitat
types of Corbett Park i.e. mountains, Sal forests, chaurs (grasslands), khair-sissoo forests, and rivers have their
distinct assemblage of plants. More than 600 species of birds, trees, shrubs, herbs, bamboos, grasses, climbers
and ferns have been identified in the Corbett Park. The most visible trees found in Corbett Park are Sal, Sissoo
and Khair. Many other species that contribute to the diversity are found scattered throughout the Corbett park.
Chir Pine is the only conifer of the Park and is found on ridge-tops. The upper reaches near Kanda ridge have
Oak growing, which is essentially a Himalayan species. Other major tree species seen in and around Corbett
park are Bel, Kusum, Mahua, Bakli.
