Zeitschriftenartikel: „Dr. B R Ambedkar“

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Zelliot, Eleanor. „Understanding Dr. B. R. Ambedkar“. Religion Compass 2, Nr. 5 (21.07.2008): 804–18. http://dx.doi.org/10.1111/j.1749-8171.2008.00094.x.

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Habib, SK. „Dr B R Ambedkar as a Visionary Educationist“. International Journal of Trend in Scientific Research and Development Volume-2, Issue-2 (28.02.2018): 1418–21. http://dx.doi.org/10.31142/ijtsrd10714.

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Khiamniungan, Chiangmong. „On the Editions of Dr B. R. Ambedkar’s The Buddha and His Dhamma“. Studies in Indian Politics 11, Nr. 1 (Juni 2023): 85–101. http://dx.doi.org/10.1177/23210230231166190.

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This article seeks to outline the history of the addition of references to what is often considered Dr B. R. Ambedkar’s magnum opus, his posthumously published The Buddha and His Dhamma (1957). It discusses the original edition, the 1961 Hindi translation by Bhadant Anand Kausalyayan, which was the first to add references, the 1992 reprint of the original edition as Volume 11 of the collection Dr Babasaheb Ambedkar: Writings and Speeches published by the Government of Maharashtra, and the 2011 ‘critical edition’ edited by Aakash Singh Rathore and Ajay Verma and published by Oxford University Press. Through a critical appraisal of these editions, the article aims to press the general need turned urgent for scholars of Ambedkar to produce competent scholarly editions of Ambedkar’s texts, especially his later writings, which were left incomplete and unpublished during his lifetime.

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Indurkar, Chakradhar Baldeo. „The Neglected Legacy of Dr B. R. Ambedkar on Entrepreneurship“. Contemporary Voice of Dalit 9, Nr. 2 (30.08.2017): 209–13. http://dx.doi.org/10.1177/2455328x17722678.

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Dr B. R. Ambedkar was a man of the millennium with his noble virtues, supreme merits and the great stature of Himalayan heights. He has set multiple ideals, role models and source of inspiration in many ways for millions with his great personality. He was also an ideal as an entrepreneur and the motivational guru for budding entrepreneurs. This article is an attempt to explore the legacy of Ambedkar on entrepreneurship.

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Idika, Delight Omoji. „Can There Be Equality And Inclusion In A Deprived Learning Environment? The Power Of Educational History And A Rethink Of Dr. B. R Ambedkar’s Envisionment For Nigeria’s Education System“. Shodh Sari-An International Multidisciplinary Journal 02, Nr. 03 (01.07.2023): 03–25. http://dx.doi.org/10.59231/sari7589.

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The major part of this research is a historiographical type of qualitative or narrative study, aimed at linking the good works of Dr Ambedkar to the ingredients that make for success in today’s society. In order to achieve this purpose, the study engaged a systematic review of both primary and secondary data with a view to critically appraise and summarize as well as to reconcile the evidence involved with the preset research. The anchor theories were Vygotsky’s Defectology theory (1993) and Deprivation theory of Gurr (1970) which both formed the foundation on which the operating concepts of equality and inclusion in special education are laid, and commonly point to social attribution (of society) as the source of creation of discrimination. Some key concepts – Dr. B. R. Ambedkar’s envisioned equality and inclusion in education, learning environment and deprivation were explained under conceptual and contextual issues. Impact of Dr. B. R. Ambedkar’s vision on nations and international bodies including NGOs as they relate to inclusive education were meticulously reviewed with the aim to raise an answer to the question that gave rise to the study. The paper concludes by promoting the envisaged view of Dr. B. R. Ambedkar as what must be upheld in all countries particularly the least developing countries like Nigeria, as a means of not only achieving a sustained social, economic, political adjusted society that has educationally empowered persons and community through equitable access and inclusion but as a charted course to arrive at SDG4. Recommendations among others include that government should make efforts to provide education with ingredients of equality and inclusion to every learner at all levels of education to achieve development. Increased government passion for inclusive education provision, learning technology with improved learning environment, funding, teacher training among other educational needs particularly for the inclusive learners. And concluded that Since Dr. B. R. Ambedkar’s vision has become the national and international vision for the global community, governments should have no option of making her education responsive to current global demands to engender sustainable development.

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Lone, Shabir Ahmad. „Reflections of Dr. B.R Ambedkar’s Idea of Social Justice“. Journal of Image Processing and Intelligent Remote Sensing, Nr. 25 (01.08.2022): 19–25. http://dx.doi.org/10.55529/jipirs.25.19.25.

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Dr. B. R. Ambedkar is revered as a hero for his role in advancing equality. Bhimrao Ramji Ambedkar was an instrumental figure in the formation of our nation's constitution and was one of the principal authors of it. He made it illegal to discriminate against those who were considered to be of a lower caste or to be untouchable, and he worked toward establishing equality among the citizens of our nation. He stated that he had faith in a community that could support the ideals of friendship, equality, and fraternity. However, in the early days of our nation, a man who had done so much for our country had been subjected to numerous cruelties because of his caste. Dr. Bhimrao Babasaheb Ramji Ambedkar was a renegade who challenged the social order in which the contradiction of caste and class had been apparent for years. His egalitarian philosophy was "one man, one value," and it was based on the belief that everyone should be treated equally. Dr. Ambedkar worked hard to change the pre-existing social order based on caste and class, and he strove to plant the seed of social justice. He accomplished this by lobbying for a wide range of causes, including the plight of the caste system and untouchability, human rights, labour rights, women's rights, and, most crucially, Indian politics. Because he was born into a mahar family in the state of Maharashtra, he was subjected to the humiliations and discrimination that came with being an untouchable. According to B. R. Ambedkar, social justice is a method for constructing an ideal society or a society that is just. According to him, a just society is one that does not practise caste, is founded on the ideals of social justice, and incorporates all three of the following elements: liberty, equality, and fraternity. Ambedkar's vision for the perfect society is underpinned by a commitment to a pair of core values. The purpose of the study is to describe and analyse the concept of social justice that was conceived of by B.R. Ambedkar, who was the architect of the Indian constitution.

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LONE, SHABIR AHMAD. „Reflections of Dr. B.R Ambedkar’s Idea of Social Justice“. Journal of Legal Subjects, Nr. 23 (31.05.2022): 6–11. http://dx.doi.org/10.55529/jls.23.6.11.

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Dr. B. R. Ambedkar is revered as a hero for his role in advancing equality. Bhimrao Ramji Ambedkar was an instrumental figure in the formation of our nation's constitution and was one of the principal authors of it. He made it illegal to discriminate against those who were considered to be of a lower caste or to be untouchable, and he worked toward establishing equality among the citizens of our nation. He stated that he had faith in a community that could support the ideals of friendship, equality, and fraternity. However, in the early days of our nation, a man who had done so much for our country had been subjected to numerous cruelties because of his caste. Dr. Bhimrao Babasaheb Ramji Ambedkar was a renegade who challenged the social order in which the contradiction of caste and class had been apparent for years. His egalitarian philosophy was "one man, one value," and it was based on the belief that everyone should be treated equally. Dr. Ambedkar worked hard to change the pre-existing social order based on caste and class, and he strove to plant the seed of social justice. He accomplished this by lobbying for a wide range of causes, including the plight of the caste system and untouchability, human rights, labour rights, women's rights, and, most crucially, Indian politics. Because he was born into a mahar family in the state of Maharashtra, he was subjected to the humiliations and discrimination that came with being an untouchable. According to B. R. Ambedkar, social justice is a method for constructing an ideal society or a society that is just. According to him, a just society is one that does not practise caste, is founded on the ideals of social justice, and incorporates all three of the following elements: liberty, equality, and fraternity. Ambedkar's vision for the perfect society is underpinned by a commitment to a pair of core values. The purpose of the study is to describe and analyse the concept of social justice that was conceived of by B.R. Ambedkar, who was the architect of the Indian constitution.

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Ahmad Lone, Shabir. „REFLECTIONS OF DR. B.R AMBEDKAR’S IDEA OF SOCIAL JUSTICE“. International Journal of Social Science, Educational, Economics, Agriculture Research and Technology (IJSET) 1, Nr. 7 (30.06.2022): 357–62. http://dx.doi.org/10.54443/ijset.v1i7.39.

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Dr. B. R. Ambedkar is revered as a hero for his role in advancing equality. Bhimrao Ramji Ambedkar was an instrumental figure in the formation of our nation's constitution and was one of the principal authors of it. He made it illegal to discriminate against those who were considered to be of a lower caste or to be untouchable, and he worked toward establishing equality among the citizens of our nation. He stated that he had faith in a community that could support the ideals of friendship, equality, and fraternity. However, in the early days of our nation, a man who had done so much for our country had been subjected to numerous cruelties because of his caste. Dr. Bhimrao Babasaheb Ramji Ambedkar was a renegade who challenged the social order in which the contradiction of caste and class had been apparent for years. His egalitarian philosophy was "one man, one value," and it was based on the belief that everyone should be treated equally. Dr. Ambedkar worked hard to change the pre-existing social order based on caste and class, and he strove to plant the seed of social justice. He accomplished this by lobbying for a wide range of causes, including the plight of the caste system and untouchability, human rights, labour rights, women's rights, and, most crucially, Indian politics. Because he was born into a mahar family in the state of Maharashtra, he was subjected to the humiliations and discrimination that came with being an untouchable. According to B. R. Ambedkar, social justice is a method for constructing an ideal society or a society that is just. According to him, a just society is one that does not practice caste, is founded on the ideals of social justice, and incorporates all three of the following elements: liberty, equality, and fraternity. Ambedkar's vision for the perfect society is underpinned by a commitment to a pair of core values. The purpose of the study is to describe and analyze the concept of social justice that was conceived of by B.R. Ambedkar, who was the architect of the Indian constitution.

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Lone, Shabir Ahmad. „Reflections of Dr. B.R Ambedkar’s Idea of Social Justice“. Aug-Sept 2022, Nr. 25 (22.09.2022): 18–24. http://dx.doi.org/10.55529/jpps.25.18.24.

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Dr. B. R. Ambedkar is revered as a hero for his role in advancing equality. Bhimrao Ramji Ambedkar was an instrumental figure in the formation of our nation's constitution and was one of the principal authors of it. He made it illegal to discriminate against those who were considered to be of a lower caste or to be untouchable, and he worked toward establishing equality among the citizens of our nation. He stated that he had faith in a community that could support the ideals of friendship, equality, and fraternity. However, in the early days of our nation, a man who had done so much for our country had been subjected to numerous cruelties because of his caste. Dr. Bhimrao Babasaheb Ramji Ambedkar was a renegade who challenged the social order in which the contradiction of caste and class had been apparent for years. His egalitarian philosophy was "one man, one value," and it was based on the belief that everyone should be treated equally. Dr. Ambedkar worked hard to change the pre-existing social order based on caste and class, and he strove to plant the seed of social justice. He accomplished this by lobbying for a wide range of causes, including the plight of the caste system and untouchability, human rights, labour rights, women's rights, and, most crucially, Indian politics. Because he was born into a mahar family in the state of Maharashtra, he was subjected to the humiliations and discrimination that came with being an untouchable. According to B. R. Ambedkar, social justice is a method for constructing an ideal society or a society that is just. According to him, a just society is one that does not practise caste, is founded on the ideals of social justice, and incorporates all three of the following elements: liberty, equality, and fraternity. Ambedkar's vision for the perfect society is underpinned by a commitment to a pair of core values. The purpose of the study is to describe and analyse the concept of social justice that was conceived of by B.R. Ambedkar, who was the architect of the Indian constitution.

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Chaudhary, Pramod Kumar. „Dr. B.R. Ambedkar's Vision of Indian Polity: Equality, Justice, and Social Transformation“. Integrated Journal for Research in Arts and Humanities 2, Nr. 3 (31.05.2022): 83–87. http://dx.doi.org/10.55544/ijrah.2.3.14.

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Dr. B. R. Ambedkar, a well-known social activist as well as distinguished philosopher, was genuinely worried regarding the situation of the marginalised at the start of his distinguished career. He spent his whole life working to improve social and economic circumstances. Ambedkar's transformative vision directs individual's efforts as assists with renegotiating issues, particularly the collapse of modern political thought. Ambedkar became well-known as a key strategic philosopher throughout today's society following the rise of the dalit struggle. He rose to prominence in India's sociopolitical environment during the 1920s. With terms of political, economic, social or religious views, he was crucial to the improvement of the least rung of so-called indestructible Indian community. Furthermore, he was a brilliant sociologist, economist, judicial analyst, educationist, author, legislator, advocate, or rights-based activist. He was an iconoclast as well as researcher who successfullly organised, emancipated, or united the uneducated Indians opposing all forms of societal and political tyranny. This investigation captures Ambedkar's views on politics.

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Rather, Aqib Yousuf. „The Opinion of Dr B. R. Ambedkar on Village Panchayats“. Journal of Image Processing and Intelligent Remote Sensing, Nr. 12 (26.11.2021): 8–15. http://dx.doi.org/10.55529/jipirs.12.8.15.

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The village panchayat is the most traditional form of local government in the Indian subcontinent. In its literal sense, the word "panchayat" refers to a group of five (or "Panch") respected and wise elders who have been elected by the people of a certain area. Historically, these assemblies have been used to resolve disagreements between communities and individuals. Local self-government was established in Bombay in 1869 when the British established a district local fund. With the formation of district local boards in 1882, Lord Ripon instituted local self-government in India. A modest attempt is made in this article, following the 73rd constitutional amendment, to identify the operational characteristics of panchayati raj entities. M. K. Gandhi's "Gram Swaraj" and Dr. B. R. Ambedkar’s wholly opposed position on the intrinsic defects of villages that prohibit panchayats from forming as institutions of self-government dominate India's post-independence discourse on local self-government. To better comprehend India's contemporary panchayat governance structure, an introduction to the country's history of local self-government before and after independence is provided. To better understand panchayats' three-tier structure, the impediments to their efficient operation are underlined. Finding out the roles of panchayats is of limited use without enough financial decentralization. As long as those at the top of society have power, they make it hard for the poor to join in. Thus the aim of the study is to highlight the views of architect of Indian constitution on village panchayats.

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Sharma, Arvind K. „Book review: V. S. Prasad, Higher Education and Open Distance Learning Trajectory in India: Reflections of an Insider“. Indian Journal of Public Administration 65, Nr. 2 (Juni 2019): 584–85. http://dx.doi.org/10.1177/0019556119863594.

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V. S. Prasad, Higher Education and Open Distance Learning Trajectory in India: Reflections of an Insider. Hyderabad: Dr. B. R. Ambedkar Open University, 2018, 125 pp. (paperback). ISBN: 978-18-938160-0-4.

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Sampath, Rajesh. „A Commentary on Ambedkar's Posthumously Published "Philosophy of Hinduism" - Part II“. CASTE / A Global Journal on Social Exclusion 2, Nr. 1 (16.05.2021): 01–16. http://dx.doi.org/10.26812/caste.v2i1.300.

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This paper continues the commentary on Dr. B. R. Ambedkar’s posthumously published Philosophy of Hinduism. Utilizing resources from various modern continental European philosophers and social theorists, particularly of religion, we elaborate on several key passages within Ambedkar’s overall framework of analysis. The paper continues to explore how Ambedkar conceives relations between philosophy and religion, and how historical shifts in general human consciousness have occurred whereby altering both fields. At the core of his being, Ambedkar is concerned with a methodological justification that will enable him to venture into a penetrating critique of the immoral and amoral nature of Hinduism’s social system of caste. In Part I of the commentary, we followed Ambedkar until he arrived at the criteria of ‘justice’ and ‘utility’ to judge the status of Hinduism. He wanted to test whether this Eastern world religion, which descends from antiquity, meets those criteria, which shape the modern conception of religion. In Part II of this commentary, we expand further on Ambedkar’s thesis as to why Hinduism fails to meet the modern conception when those twin criteria are not met. This thought presupposes various underlying philosophical transformations of the relations of ‘God to man’, ‘Society to man’, and ‘man to man’ within which the Hindu-dominated Indian society forecloses the possibility of individual equality, freedom, and dignity. In making contributions to Ambedkar studies, the philosophy of religion, and political philosophies of justice, this paper sets up Part III of the commentary, which will examine Ambedkar’s actual engagement with the classics of Hinduism’s philosophy and thought in general. Ultimately, Ambedkar is undeterred in his original critique of the social and moral failures of the caste system, thereby intimating ambitious possibilities for its eventual eradication.

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Raut, Santosh I. „Liberating India: Contextualising Nationalism, Democracy and Dr Ambedkar“. Journal of Social Inclusion Studies 5, Nr. 2 (Dezember 2019): 172–92. http://dx.doi.org/10.1177/2394481119900065.

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Dr B. R. Ambedkar (1891–1956) is the principal architect of the Indian constitution and one of the most visionary leaders of India. He remains to this day a symbol of humanity. He is the father of Indian Democracy and a nation builder who shaped modern India. But his notion of nationalism and democracy envisioning an egalitarian society has rarely received adequate academic attention. His views on religion, how it affects socio-political behaviour, and what needs to be done to build an egalitarian society are unique. Such reflections in terms of nationalism and freedom of the people are of great significance in contemporary time in India and the world in general. This article attempts to analyse Ambedkar’s vision of nation and democracy. It also seeks to study how caste system is the major barrier to creating a true nation and a harmonious society. What role does religion play in society and politics? Can socio-spiritual values inspire to break down the barriers of caste differences to form an egalitarian society? History bears witness to instances where great minds empowered with deep contemplation on meeting with the suffering of the people (which in itself is both a prerequisite and an inseparable element of social reform and liberation), resulting in radical shifts in perception. Ambedkar is one such genius whose compassionate engagement and deep imagination envisioned the establishment of an ideal society based on non-discrimination and love.

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Shivangi. „‘Restricting Birth’: Dr B. R. Ambedkar as Advocate of Population Control Policy“. Research Journal of Humanities and Social Sciences 10, Nr. 3 (2019): 875. http://dx.doi.org/10.5958/2321-5828.2019.00144.x.

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Silva, Kalinga Tudor. „Secular State and the ‘Religious Left’: Navayana Buddhism and Dr Ambedkar’s Vision for the Future of Democracy in South Asia“. Journal of Social Inclusion Studies 6, Nr. 2 (Dezember 2020): 152–63. http://dx.doi.org/10.1177/2394481121995955.

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In the light of ongoing debates about secular state and religious right in India, Sri Lanka and Myanmar, this article examines the intellectual contribution of Dr B. R. Ambedkar towards sustaining democracy in South Asia. His critical contributions included non-violent mobilisation of Dalits and adivasis around their human rights, identity, citizenship and religious faith. Most importantly, he argued that democratic values of equality, liberty and fraternity are not only of European origin but also have roots in South Asia, particularly within the Buddhist tradition. The article reflects on Ambedkar’s politics, social philosophy and contribution to the formation of ‘religious left’ and the process of progressive democratic change via Navayana Buddhism.

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Srikanth, N. „Remembering the Father of Indian Constitution - Dr. B R Ambedkar and his Role in Framing Indian Constitution“. International Journal of Trend in Scientific Research and Development Volume-2, Issue-1 (31.12.2017): 995–1001. http://dx.doi.org/10.31142/ijtsrd7170.

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Kumar, Amardeep. „Aspirations for Higher Education among Mahadalit Students and Strategies for Overcoming Urban Marginalities in India“. Asian Journal of Education and Social Studies 50, Nr. 6 (15.05.2024): 191–201. http://dx.doi.org/10.9734/ajess/2024/v50i61405.

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This paper seeks to understand the aspirations of first-generation learners for higher education and overcoming urban marginalisation in Indian higher education. It also aims to understand how students from the most disadvantaged social group, mahadalit, overcome their marginalities in accessing and obtaining higher education. Access and equity in higher education have been important goals for Indian policymakers and planners. The study, which is qualitative in nature and uses the ethnography method, provides a deep and nuanced understanding of the aspirations for higher education and Strategies for Overcoming Urban Marginalities among the mahadalit students in Bihar, India. Various educational and equalising programs focusing on disadvantaged groups have created aspirations among first-generation and marginalised learners like Mahadalit students. These mahadalit students are also from non-urban backgrounds and come to cities for higher education. In pursuing higher education, these students face social and economic marginality in their villages, schooling, and urban marginality. They use their social networks to find space at the transformative Dr B. R. Ambedkar hostel, which helps them sustain their higher education in the city. The Dr B. R. Ambedkar hostel becomes the site of educational and career aspirations for the mahadalit students in Bihar, India.

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P., Shanmukananda, Shwetha H., Veena D. R. und Poorvi M. „A cross sectional questionnaire based study on self medication practice of analgesics among MBBS students at Dr. B. R. Ambedkar Medical College, Bengaluru, Karnataka“. International Journal of Basic & Clinical Pharmacology 9, Nr. 4 (24.03.2020): 633. http://dx.doi.org/10.18203/2319-2003.ijbcp20201190.

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Background: Self medication with analgesics is prevalent worldwide due to easy procurement of over the counter drugs. Present study was done to assess knowledge, attitude, practice and perception of self medication of analgesics among MBBS students at Dr. B. R. Ambedkar Medical College, Bengaluru, Karnataka.Methods: A cross-sectional study was conducted on 5th term MBBS students of Dr. B. R. Ambedkar Medical College, Bengaluru in November 2019. A pre-designed validated questionnaire was used to collect information on knowledge, attitude, practice and perception of self medication of analgesics. Data was analysed using descriptive statistics.Results: 83.3 % of 5th term MBBS students practiced self medication with analgesics. Majority of students had some knowledge on self medication with analgesics. Common reason for using analgesic self medication was headache (59.7%) and nonsteroidal antiinflammatory drugs (90%) were commonly used analgesics. Analgesics were used for quick relief (73.3%) and source of information was from medical textbooks (61.6%). Students stopped taking analgesics after symptoms disappeared (75%). Students agreed that self medication is acceptable for medical students (63.3%) and medical license is required for better administration of drugs (51.3%).Conclusions: This study has found that self medication with analgesics was common among undergraduate medical students for minor illness. It is necessary to create awareness and educate students regarding dangers of analgesic self medication.

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Wanchoo, Rohit. „The Question of Dalit Conversion in the 1930s“. Studies in History 36, Nr. 2 (August 2020): 206–29. http://dx.doi.org/10.1177/0257643020956627.

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In June 1936, the Hindu Mahasabha leader B. S. Moonje and the Dalit leader and trenchant critic of Hinduism Dr B. R. Ambedkar jointly proposed mass conversions of the ‘untouchables’ to Sikhism. According to Ambedkar, if the untouchables converted to Sikhism, they would leave the Hindu religion but not Hindu culture. The untouchable converts to Sikhism would escape caste oppression without getting ‘denationalized’. This initiative provoked a major controversy, and leaders as diverse as M. M. Malaviya, Mahatma Gandhi, M. C. Rajah and P. N. Rajabhoj expressed their views on the subject. This article explores what Ambedkar meant by expressions like ‘de-nationalization’ and ‘Hindu culture’. Malaviya’s anxieties about the weakening of the Hindu community because of this initiative, Rajah’s fear that mass conversions could lead to a Sikh–Hindu–Muslim problem at a national level, Gandhi’s emphasis on spiritual values and the voluntary removal of untouchability in a spirit of repentance, and Tagore’s universalist and humanist attitude towards religion are explored. The complex political and intellectual responses of Hindu and Dalit leaders to the proposed mass conversions to Sikhism in the mid-1930s reveal dimensions not often considered in mainstream narratives about Hindu nationalism or Dalit conversions.

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Singh, Neeti. „Mapping B. R. Ambedkar Within the Matrix of Manu’s Patriarchy, the Mentoring of Maharaja Sayajirao Gaekwad and the Dynamics of Agamben’s Homo Sacer“. Contemporary Voice of Dalit 11, Nr. 1 (22.02.2019): 33–43. http://dx.doi.org/10.1177/2455328x18819900.

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On the 125th birth anniversary of Dr B. R. Ambedkar, this essay acknowledges the great leader’s life, vision and contributions to the cause of marginalized humanity in India. It attempts to examine Ambedkar’s agenda for social reform and his efforts towards the empowerment of the abused caste and gender categories through intense satyagraha (a form of nonviolent resistance), widespread education and supportive state laws. The article concludes with a review of caste and gender issues in the present times and argues for the need to revamp the education system. This essay begins with Ambedkar’s early life and education facilitated by the patronage of the philanthropic reformer and King of Baroda Province, Maharaja Sayajirao Gaekwad III. Second, it examines Ambedkar’s endeavours to educate and empower the women and depressed castes of India through his research, scholarship and rewritings of the Indian social history. And third, the essay attempts to understand the concept of the untouchable Dalit as a category that comes close to the Greek phenomenon of the homo sacer—a Greek concept synonymous with the rational of the Dalit/Ati-shudra. Through the ancient concept of the homo sacer, Giorgio Agamben explores agencies that conspire to draft, long-drawn statements of abuse and exploitation of the ostracized social and political underdog.

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Sinha, Ashish Kumar, Rajeev Ratan Jain und Somen Kumar Pradhan. „Epidemiological Trend of Cancer among Patients at Regional Cancer Center, Dr. B. R. Ambedkar Memorial Hospital, Raipur: A Tertiary Care Hospital of Central India“. International Journal of Health Sciences and Research 8, Nr. 2 (05.04.2022): 53–59. http://dx.doi.org/10.52403/ijhsr.20180207.

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Background- In present scenario, there is a lack of well established population based cancer registry in the state of Chhattisgarh. Therefore hospital records can play a major role in filling the gap. Cancer data from Chhattisgarh are very much limited. Hence, this study was planned based on hospital records of cancer patients registered at Regional cancer centre, Dr. B. R. Ambedkar Memorial Hospital, Raipur, Chhattisgarh. Materials and Methods- It is a record based retrospective study conducted at Regional cancer centre, Dr. B. R. Ambedkar Memorial Hospital, Raipur. Patient records were obtained from Medical Record department and relevant information was extracted from them for the present study. Results- A total of 16,395 patients were registered at the RCC during the 5 year period i.e. 2011 to 2015, were included in this study. The male: female ratio was found to be 1:1.33 approximately. Majority of the male and female patients were from 45-59 years age group. Most commonly reported cancer among male and female patients were oral cancer and cervical cancer respectively. Conclusion- Oral cancer were more common among males where as gynaecological cancers like cervical and breast cancer were more prevalent among females, more over ovarian cancer came into notice with increasing trend. Females are victims of cancer at an early age in comparison to male counterparts. Key words: Cancer, Regional Cancer Centre (RCC), Chhattisgarh, Behaviour Change Communication (BCC)

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Agrawal, Gaurav. „Usefulness of resources in library: An evaluative study of Dr. B. R. Ambedkar University Library“. Journal of Library and Information Communication Technology 8, Nr. 2 (2019): 48. http://dx.doi.org/10.5958/2456-9399.2019.00015.4.

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BANDYOPADHYAY, SEKHAR. „Transfer of Power and the Crisis of Dalit Politics in India, 1945–47“. Modern Asian Studies 34, Nr. 4 (Oktober 2000): 893–942. http://dx.doi.org/10.1017/s0026749x00003875.

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Ever since its beginning, organized dalit politics under the leadership of Dr B. R. Ambedkar had been consistently moving away from the Indian National Congress and the Gandhian politics of integration. It was drifting towards an assertion of separate political identity of its own, which in the end was enshrined formally in the new constitution of the All India Scheduled Caste Federation, established in 1942. A textual discursive representation of this sense of alienation may be found in Ambedkar's book, What Congress and Gandhi Have Done to the Untouchables, published in 1945. Yet, within two years, in July 1947, we find Ambedkar accepting Congress nomination for a seat in the Constituent Assembly. A few months later he was inducted into the first Nehru Cabinet of free India, ostensibly on the basis of a recommendation from Gandhi himself. In January 1950, speaking at a general public meeting in Bombay, organized by the All India Scheduled Castes Federation, he advised the dalits to co-operate with the Congress and to think of their country first, before considering their sectarian interests. But then within a few months again, this alliance broke down over his differences with Congress stalwarts, who, among other things, refused to support him on the Hindu Code Bill. He resigned from the Cabinet in 1951 and in the subsequent general election in 1952, he was defeated in the Bombay parliamentary constituency by a political nonentity, whose only advantage was that he contested on a Congress ticket. Ambedkar's chief election agent, Kamalakant Chitre described this electoral debacle as nothing but a ‘crisis’.

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Sarangi, Jaydeep. „Metaphors of Conquest: Towards the Aesthetics of Dalit Feminism through Select Texts and Contexts“. Contemporary Voice of Dalit 10, Nr. 1 (17.01.2018): 77–83. http://dx.doi.org/10.1177/2455328x17745173.

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One of the aims of writing dalit literature in India has been to reveal to the readers the injustice, oppression, helplessness and struggles of many of the disadvantaged populations under the social machine of stratification in India. Caste politics in India is unique and culture specific. Dalit feminism is unique in Indian context. The stratified Indian society beguiles the dalit women to the whirlpool of social oppression and exploitation. It is against any sort of class distinction. Conceiving the ideology of Dr B. R. Ambedkar: ‘Educate, agitate, organize’ dalit women write back.

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Ananya Pahari. „Analysis of Caste-Based Discrimination: Through the Spectacles of Bhimayana: Incidents in the Life of Bhimrao Ramji Ambedkar“. Creative Launcher 6, Nr. 5 (30.12.2021): 90–100. http://dx.doi.org/10.53032/tcl.2021.6.5.11.

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The caste-system encapsulates the agony, misery and helplessness of a low-caste group called the Untouchables. The upper class uses various means of violence, not necessarily the physical violence always and dominates these people who have a voice but are not allowed to speak. In this journey, Dr. B. R. Ambedkar, became a ray of hope. Through the spectacles of Bhimayana: Incidents in the Life of Bhimrao Ramji Ambedkar, this paper will try to analyse that Education, Money, Posts, etc lose its glory in front of the Caste-based Discrimination. This paper will try to sensitize how being born in a low-caste becomes a sinful offence. It will try to analyse how simply experiencing the trauma of a Dalit, being a Non-Dalit, is different from the harrowing experiences of being born as an Untouchable, who is compelled to face it at every step. This paper will also try to decode and justify the word “Agitation” which acts as an important weapon against the injustice.

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Aditya, Ishita. „Dr. B. R. Ambedkar and His Philosophy of Political Resistance with Special Reference to India’s Freedom Movement“. International Journal of Politics & Law Research 1, Nr. 2 (2013): 26. http://dx.doi.org/10.12966/ijplr.07.02.2013.

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Sharma, Arvind. „Dr. B. R. Ambedkar on the Aryan Invasion and the Emergence of the Caste System in India“. Journal of the American Academy of Religion 73, Nr. 3 (01.09.2005): 843–70. http://dx.doi.org/10.1093/jaarel/lfi081.

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Kumar, Manish, und Mahesh Chand. „User Study of Awareness About Plagiarism of Dr. B. R. Ambedkar Central Library of Jawaharlal Nehru University, Delhi“. Library Herald 56, Nr. 4 (2018): 501. http://dx.doi.org/10.5958/0976-2469.2018.00041.6.

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Bokhari, Syed Saifullah, Rani Sujatha M A, Ranjitha KC, Durgesh Kumar Sinha, Shweta B. Karanvi und Sannidhi B J. „A retrospective study of the prevalence and management of complications of proliferative diabetic retinopathy and its visual outcome in patients in a tertiary care hospital“. IP International Journal of Ocular Oncology and Oculoplasty 8, Nr. 1 (15.05.2022): 26–30. http://dx.doi.org/10.18231/j.ijooo.2022.006.

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To provide the prevalence of complications of proliferative diabetic retinopathy (PDR) in patients visiting the retina clinic in Dr. B. R. Ambedkar Medical College and Hospital and to evaluate their visual acuity (VA) status. A retrospective study in which the chart review was done of the patients diagnosed with PDR, attending the retina clinic in Dr. B.R. Ambedkar Medical College and Hospital. Patients with a diagnosis of type 1 or 2 diabetes with a clinical diagnosis of active PDR in any or both eyes, who had long term follow-up for up to at least 5 years were included. Evaluating the prevalence of the complications of PDR, presenting VA of people with PDR, short-term outcomes at 6 months and 5 years are the main outcomes of the study. The most common complication of PDR was diabetic macular edema (DME). Eyes receiving treatment early in the disease course (i.e. baseline VA 6/18 or better) had significantly better VA outcomes at 5 years versus eyes treated at a later stage (i.e. baseline VA <6/18 - ≥3/60). The treatment of patients with VA <3/60 can also lead to significant improvement in visual outcome. Our results suggest that early diagnosis and treatment of patients with PDR is of utmost importance in preventing severe vision loss due to advanced diabetic eye disease. People with diabetes in India need to be made aware of annual screening and treatment of their eyes to avoid vision impairment and blindness.

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Mukerji, Siddhesh. „The “untouchable” who touched millions: Dr. B. R. Ambedkar, Navayana Buddhism, and complexity in social work scholarship on religion“. Journal of Religion & Spirituality in Social Work: Social Thought 39, Nr. 4 (04.07.2020): 474–92. http://dx.doi.org/10.1080/15426432.2020.1784071.

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Sharma, Meenakshi. „Ambedkar’s Feminism: Debunking the Myths of Manu in a Quest for Gender Equality“. Contemporary Voice of Dalit 11, Nr. 1 (08.02.2019): 17–24. http://dx.doi.org/10.1177/2455328x18819899.

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This article focuses on the role of Dr B. R. Ambedkar in the empowerment of women through mobilization of the womenfolk against the subjugation meted out to them by the caste and gender hierarchy in order to maintain the existing caste structures. Ambedkar realized the need for women to become the torchbearers of the new reformed society which is both casteless and classless in nature. He therefore advocated a companionate relationship between men and women as opposed to the master–slave relationship that Manu propagated in Manusmriti. In order to achieve such a feat, the need of the hour was to free women from the bounds imposed upon them by the existing Brahmanical social order which treated them as subservient to men and wholly dependent on their male counterparts. Manu’s idea of a woman was of a subhuman being in need of stringent control by her male relations. This article seeks to answer the question—why it was imperative to control women thus? Women, owing to their reproductive potential, have the ability to dismantle the caste purity by reproducing outside of their castes. Hence, their ideological suppression becomes essential to the enterprise of maintaining caste purity. For this purpose, several ritualistic tools had to be put in place to extinguish the threat of women’s sexuality.

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M., Poorvi, Veena D. R., Shwetha H. und Shanmukananda P. „A comparative study on self-medication practice of analgesics among MBBS students of Dr. B. R. Ambedkar Medical College, Bengaluru“. International Journal of Basic & Clinical Pharmacology 9, Nr. 11 (21.10.2020): 1707. http://dx.doi.org/10.18203/2319-2003.ijbcp20204499.

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Background: Self-medication with analgesics is prevalent worldwide among medical students due to easy availability of drugs and may lead to irrational usage of drugs. To assess knowledge, attitude, practice and perception of self-medication of analgesics.Methods: A comparative study on self-medication of analgesics was conducted on 3rd and 5th term Bachelor of medicine and Bachelor of Surgery (MBBS) students of Dr. B. R. Ambedkar Medical College, Bengaluru in November 2019. A pre-designed questionnaire was used to collect information on self-medication with analgesics.Results: 74.5% of 3rd term and 65.5% of 5th term MBBS students practiced self-medication with analgesics. Majority of students in both groups had some knowledge on self-medication with analgesics. Common condition for using analgesic self-medication was headache (75.8%, 59.7%, p=0.0172) and non-steroidal anti-inflammatory drugs (80.6%, 90%, p=0.0780) were commonly used analgesics. Analgesics were used for quick relief (67.7%, 73.3%, p=0.4512) and students in group II referred medical textbooks as a source of information for practicing self-medication with analgesics (22.5%, 61.6%, p<0.001). Students agreed that self-medication is acceptable for medical students (45.8%, 43%, p=0.045) and medical license is required for better administration of drugs (51.3%, 63.2%, p=0.225).Conclusions: This study has found that self-medication with analgesics was common among MBBS students for minor illness. It is necessary to create awareness and educate students regarding the hazards of self-medication.

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Smriti, Sneh, S. V. Divakar, S. P. Suryanarayana und M. Puttaswamy. „Prevalence of substance abuse among high school students in field practising area of Dr. B. R. Ambedkar Medical College, Bengaluru“. International Journal Of Community Medicine And Public Health 5, Nr. 10 (24.09.2018): 4423. http://dx.doi.org/10.18203/2394-6040.ijcmph20183987.

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Background: Substance abuse is an increasing public health problem. Use of tobacco, alcohol, and other substances is a global problem and affects many children and adolescents. Abuse of substances exposes the youth to several physical, psychological and social consequences. Objectives of the study were to determine the prevalence of substance abuse amongst high school students in selected schools of Bengaluru and to identify factors predisposing to substance abuse.Methods: Type of study was cross-sectional, study was done from November 2017 to January 2018, study subjects were high school students, sample size was 300, tool for study was structured questionnaire, descriptive analysis done using Microsoft Excel.Results: Out of 300 subjects 10% agreed that they have done abuse of substances. Most of them started it at age below 15 years. Most common reason to start was for fun.Conclusions: Substance abuse was present among high school students and most commonly abused substance was tobacco in the form of cigarettes and most common reason was for fun followed by peer pressure and low marks.

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Ganesha, J. S. „Dr. B. R. Ambedkar's View on Gender Equality and Women Emancipation“. International Journal of Social and Economic Research 9, Nr. 2 (2019): 31. http://dx.doi.org/10.5958/2249-6270.2019.00012.6.

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Rani, Mamta, Shiva Kanaujia Sukula, Deepak Singh, Amar Singh und Mahesh Chand. „Unconventional Data and the Precedent of Newspaper Clippings Services: Innovative Services at Dr. B R Ambedkar Central Library, JNU, New Delhi“. International Journal of Research in Library Science 9, Nr. 2 (08.04.2023): 150–66. http://dx.doi.org/10.26761/ijrls.9.2.2023.1655.

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John, Stanley, Muniraju M., Sreekala S. S. und Julie P. R. „A clinical study and management of ulceromembranous lesions of oral cavity“. International Journal of Otorhinolaryngology and Head and Neck Surgery 8, Nr. 2 (25.01.2022): 144. http://dx.doi.org/10.18203/issn.2454-5929.ijohns20220145.

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Background: This study was done at Dr BR Ambedkar Medical College, Bangalore between November 2019 to May 2021 in the department of ENT to know the clinical profile of patients presenting with ulceromembranous lesions in oral cavity.Methods: A longitudinal prospective study done with the patients coming to Department of Otorhinolaryngology and also the patient referred from other departments of Dr. B R. Ambedkar medical college from November 2019 to May 2021.After obtaining informed written consent, all patients with ulceromembranous lesions in the oral cavity, a detailed medical history recorded, thorough ENT clinical assessment as well as a systemic check up done. Swab was obtained and sent for Gram's stain, culture, and sensitivity, KOH mount. In suspected malignant ulceroproliferative lesions, biopsies were collected from the edges of the lesions. All information was entered into a custom-made case preforma. Patients were treated symptomatically with appropriate antibacterials and antifungal medicines. Patients with malignant ulcers who gave consent were taken for surgery.Results: There were 100 cases of ulceromembranous lesions in oral cavity. Females (60%) were most commonly affected. Majority of patients had tobacco chewing as a risk factor for the development of malignant lesions.15% of study subjects had aphthous ulcer as the most common cause of ulceromembranous lesion. Malignant lesions constitute 27% of total cases.Conclusions: Malignant etiology is most commonly associated with ulceromembranous lesions in oral cavity in our study.

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K., Sagar, Shanmukananda P., Veena D. R. und Shwetha H. „A comparative study of the efficacy and tolerability of parenteral ceftriaxone and cefotaxime in pediatric population for acute bacillary dysentery in a tertiary care hospital“. International Journal of Basic & Clinical Pharmacology 7, Nr. 6 (22.05.2018): 1109. http://dx.doi.org/10.18203/2319-2003.ijbcp20182090.

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Background: Diarrheal disorders in childhood account for a large proportion (18%) of childhood mortality. Among diarrheal diseases, dysentery is a major cause of childhood morbidity and mortality, especially in developing countries.Methods: This is an open labelled, prospective, randomised, comparative study carried out at Dr. B. R. Ambedkar Medical College Hospital, Bangalore from November 2014 to November 2015 after Institutional Ethics Committee approval. A total of 80 Paediatric patients who met the inclusion criteria were included in the study after taking written informed consent from parents and assigned into two groups, Group A- Inj. Ceftriaxone (50-100mg/kg/day) and Group B- Inj. Cefotaxime (100 mg/kg/day) in divided doses for a period of 3-5 days based on requirement.Results: In this study, Cefotaxime was non inferior to Ceftriaxone as the Mean Duration of Hospitalisation was 3.30±0.72 days in Group A and 3.30± 0.72 days in Group B with p value of 1.000, showing no statistically significant difference. Both were well tolerated without any reports of ADR (Adverse Drug Reaction).Conclusions: In this study shows that Inj. Cefotaxime is equally efficacious and well tolerated as Inj. Ceftriaxone in the treatment of Acute Bacillary Dysentery in paediatric patients.

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Sukula, Shiva Kanaujia, Parveen Babbar und Mahesh Chand. „Library and Information Support Services during COVID-19: A Case Study of Dr. B. R. Ambedkar Central Library, Jawaharlal Nehru University, Delhi“. KIIT Journal of Library and Information Management 8, Nr. 1 (2021): 1–8. http://dx.doi.org/10.5958/2455-8060.2021.00001.x.

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Shwetha, H., D. R. Veena, P. Shanmukananda und M. Poorvi. „A cross sectional questionnaire based study on self medication practice of analgesics among M.B.B.S students at Dr. B. R. Ambedkar Medical College, Bengaluru“. Indian Journal of Pharmacy and Pharmacology 7, Nr. 2 (15.07.2020): 77–81. http://dx.doi.org/10.18231/j.ijpp.2020.016.

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Sharda, Ratan. „Struggle Against the Empire: Other Organisations and Cultural Nationalism“. Indian Historical Review 49, Nr. 1_suppl (Juni 2022): S120—S138. http://dx.doi.org/10.1177/03769836221112700.

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Dr B. R. Ambedkar noted that any freedom struggle or political change needs a base of cultural renaissance, reforms—both social and religious. Our retaliation against colonialists began from the very moment they tried to colonise India. Beginning with the Battle of Colachel that took place in 1741, there were uprisings from tribes in North East, Bengal and central India. Kuka Sikhs were the first to promote swadeshi, with the insistence on wearing hand woven clothes. This freedom struggle had many streams—earlier battles all over Bharat, revolutionary actions, organised arm struggle like Azad Hind Fauj (INA) and many streams of political thought that worked under the larger umbrella of the Indian National Congress while some worked independently. We had Home Rule League, Hindu Mahasabha, Swaraj Party and Congress Socialist Party (CSP). It was a long drawn struggle that was built on dharmic renaissance and cultural nationalism sparked by Swami Dayanand Saraswati. After working with revolutionaries and Congress party and studying history, Dr K. B. Hedgewar identified the problem of Bharat as a fractious Hindu society and the collective amnesia inculcated by the British. He decided to create a non-political organisation by first preparing battle-worthy citizens and founded the RSS. Contrary to critics’ claims, RSS too contributed to freedom struggle. Most important was its role on the eve of Independence in protecting Hindu-Sikh brethren from mindless violence and rehabilitating them when the leaders were busy celebrating the country’s independence on 15 August in 1947.

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Arora, Priyanka. „A Critical Analysis of Sharankumar Limbale’s Hindu: A Novel (2010)“. SMART MOVES JOURNAL IJELLH 8, Nr. 4 (28.04.2020): 74. http://dx.doi.org/10.24113/ijellh.v8i4.10524.

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A Critical Analysis of Sharankumar Limbale’s Hindu: A Novel (2010) This paper critically analysis Sharankumar Limbale’s Hindu: A Novel (2010). It is set in a small casteist village of Achalpur in Maharashtra and is translated from Marathi (2003) by Arun Prabha Mukherjee in 2010. Dalit literature has undergone a transformation in the twenty-first century and Sharankumar Limbale is an active participant in it. The paper, thus, traces this very trajectory along with providing a detailed analysis of the plethora of techniques Limbale employs to present a world of Dalits, which is not binary world but one where characters are grey and humane; where the path Dr. B. R. Ambedkar left for them to follow is not liberating enough; where the struggle against casteism is as much internal as it is external; where the women and the lower class are doubly oppressed; and where the Dalit movement’s trajectory is in question. This paper then addresses these themes and tries to comprehend what Limbale tries to project through his work.

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M., Muniraju, und Smita Hegde. „A comparative study of preoperative and postoperative hearing after type I tympanoplasty using temporalis fascia graft at Dr. B. R. Ambedkar Medical College, Bengaluru“. International Journal of Otorhinolaryngology and Head and Neck Surgery 6, Nr. 7 (25.06.2020): 1258. http://dx.doi.org/10.18203/issn.2454-5929.ijohns20202777.

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Background: The objective of the study was to identify the factors which significantly influence type 1 tympanoplasty success.Methods: A prospective study was performed on 30 patients who underwent type 1 tympanoplasty via underlay technique using temporalis fascia graft from December 2017 to September 2019 in a teaching hospital. Outcome measures were graft uptake rate and hearing gain. The factors assessed were the age and sex, preoperative condition of the ipsilateral and contralateral ears, perforation size, presence of tympanosclerosis, and whether simultaneous cortical mastoidectomy was performed. Results: None of the factors proved to have a significant influence on tympanic membrane closure or hearing gain.Conclusions: The success rate of a type 1 tympanoplasty is dependent on the skills of the surgeon and the type of graft used. Age, sex, laterality of the disease, duration of dry ear, size of the perforation, presence of tympanosclerosis and simultaneous cortical mastoidectomy have no bearing on hearing gain.

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R, Arjun, und Dr Tom Thomas. „Scripting Subalternity and the Crisis of Contemporaneity: Reading B. R. Ambedkar’s Annihilation of Caste“. SMART MOVES JOURNAL IJELLH 8, Nr. 9 (30.09.2020): 125–35. http://dx.doi.org/10.24113/ijellh.v8i9.10771.

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The paper attempts a subaltern reading of Dr. B. R. Ambedkar’s Annihilation of Caste and tries to highlight the importance of the speech as a subaltern script in the contemporary world. It foregrounds how subaltern voices are supressed in India with the influence of religious and caste politics. The representation of the subaltern mass is problematized by this nexus which further leads to a total control over their lives. A resurrection of silenced voices is the need of the hour.

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Islam, Tahidul. „A CROSS SECTIONAL STUDY ON CARDIOVASCULAR COMORBIDITIES IN PATIENTS OF CHRONIC KIDNEY DISEASE ATTENDING TRIPURA MEDICAL COLLEGE & DR. B. R. AMBEDKAR MEMORIAL TEACHING HOSPITAL“. Journal of Evidence Based Medicine and Healthcare 6, Nr. 35 (02.09.2019): 2387–92. http://dx.doi.org/10.18410/jebmh/2019/488.

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McMillin, Laurie Hovell. „Dr. Ambedkar, Buddhism and Social Change. Edited by A. K. Narain and D. C. Ahir. Delhi: B. R. Publishing Corporation, 1994. xviii, 214 pp. $28.00 (cloth).“ Journal of Asian Studies 54, Nr. 3 (August 1995): 882–83. http://dx.doi.org/10.2307/2059493.

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Upadhyay, Chintan, und Nisha Upadhyay. „Obstetric and neonatal outcome in women with a history of recurrent miscarriage at tertiary care hospital, Karnataka: a retrospective cross-sectional study“. International Journal of Reproduction, Contraception, Obstetrics and Gynecology 7, Nr. 2 (23.01.2018): 648. http://dx.doi.org/10.18203/2320-1770.ijrcog20180188.

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Background: When clinical pregnancy is established, the risk of spontaneous pregnancy loss is ~12-14%, and therefore the incidence of Recurrent Pregnancy Loss (RPL) by chance alone would be in the order of 0.35%. It occurs in 0.5-3% of women. The objective of this study was to evaluate the obstetric outcome in pregnancies with history of one or more abortions.Methods: It is a retrospective cross-sectional study done at Obstetrics and Gynecology Department, Dr. B. R. Ambedkar Medical College and Hospital, Bangalore. Record review of cases was done from January 2005 to December 2009. Inclusion criteria were pregnancies with history of previous abortions.Results: There were 400 cases with previous history of abortions. There were 266 (66.4%) booked cases while 134 (33.5%) were unbooked cases. 272 (68.0%) patients crossed viable period of pregnancy (more than 28 weeks). Around 56 (14.0%) cases had repeat abortions, 276 (69.0%) cases underwent vaginal delivery and 124 (31.0%) underwent cesarean section. Almost 91 (22.8%) of Babies were low birth weight while others were above 2.5 kg. There were 52 (13.0%) preterm babies and 28 (7.0%) Intrauterine demise of fetuses.Conclusions: Patients with previous history of abortions are at increased risk of adverse maternal and perinatal outcome.

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C. R., Vijaykumar, und Asha C. „A comparative study to assess the efficacy of oral versus vaginal route of misoprostol in missed first trimester abortion“. International Journal of Reproduction, Contraception, Obstetrics and Gynecology 12, Nr. 4 (28.03.2023): 905–9. http://dx.doi.org/10.18203/2320-1770.ijrcog20230785.

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Background: Aim of the study to contrast the effectiveness of misoprostol taken oral vs vaginal method, for the management of missed abortion in the early trimester, and to acknowledge misoprostol value in cervical dilatation before any surgical pregnancy termination, Methods: Comparing the efficacy of misoprostol, by vaginal and oral routes, for termination of first trimester missed abortion was conducted in the department of obstetrics and gynaecology, at DR B. R. Ambedkar medical college and hospital, Bangalore. 2 groups were made as group A and group B which had 24 participants in each group and a total of 48 participants, in which group A was given misoprostol 400 mcg orally, maximum up to 3 doses and group B was given misoprostol 400 mcg maximum up to 3 doses and outcome was documented. Primary outcome expecting drug-induced complete expulsion of products of conception (POCs). Secondary outcomes measured were induction expulsion interval, number of doses required, classification of failures, cervical canal permeability in women requiring surgical evacuation, side effects. Results: Both oral and vaginal routes are highly effective (oral=75%, vaginal=91.7%, p=2.400), safe and acceptable with tolerable side effects. The mean time to expulsion was longer (10.55 hours) in the oral than vaginal group (8.09 hours). All unsuccessful cases, 2 in vaginal group and 6 in oral group had permeable cervices prior to surgical evacuation. Most of the side effects were tolerable in both groups. Conclusions: Vaginal route of misoprostol is more effective than oral misoprostol for first trimester missed abortion.

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Datta, Runi. „Emancipating and Strengthening Indian Women: An Analysis of B. R. Ambedkar’s Contribution“. Contemporary Voice of Dalit 11, Nr. 1 (22.02.2019): 25–32. http://dx.doi.org/10.1177/2455328x18819901.

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A revolutionary figure, a pioneer of social justice and a true reformer, Dr B. R. Ambedkar’s role is significant in shaping the social, political and civic contours of India and fostering the advancement of the society in general and women in particular. His personal sufferings as a Dalit and his exposure to Western ideas and rational thinking built in him the confidence to challenge the orthodox Hindu social order and reconstruct the society along the ideas of equality, liberty, fraternity and respect for the dignity of all including the womenfolk. He held Manu responsible for all plight and agony of women. He also blamed the Hindu social order for assigning a stereotype role to women. He firmly believed that eradication of the iniquitous gender relations and elevating the status of women were the vital requirements of the process of social reconstruction that he aimed at. Therefore, he tirelessly fought for the inclusion of the rights of women in different spheres of life. He awakened in women the zeal to fight for social justice and their rights through his speeches, thoughts and reforms. His reformative measures came in the form of Hindu Code Bill to modernize the Hindu society which became unparalleled in its importance. Here is an attempt to develop an analytical framework to gauge his contribution as a fighter for women’s rights.

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Devaru, Jagadish S., Bushra Jabeen und Puttaswamy Mayanna. „A cross sectional study on knowledge, attitude and practice of family planning method usage among urban women of Dr. B. R. Ambedkar Medical College field practice area“. International Journal Of Community Medicine And Public Health 7, Nr. 3 (27.02.2020): 981. http://dx.doi.org/10.18203/2394-6040.ijcmph20200952.

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Background: India is currently facing “population explosion” which is directly perpetuating development of country. Family planning is the only safest and cost-effective strategies to have impact on health of women.Methods: Community based cross sectional study, conducted by face to face interview with women included for study after systematic random sampling. The collected information was analysed using appropriate statistical tools.Results: Total of 88.7% of women were aware that family planning is for limitation of births but, 292 (70.2%) women had ever used contraceptive, and 30 (24.2%) of them have faced minor complications, which has either self-resolved or on medication. The most common reason for not using contraceptive was being uncomfortable (76.6%) to use them.Conclusions: Women had good knowledge regarding contraceptives, but most of the women followed methods suggested by their elders. Advertisement regarding newer methods has to be strengthened.

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