Criticism and legacy

This section may contain original research or unverified claims.Please improve the article by adding references. See the talk page for details. (September 2007)Ambedkars legacy as a socio political reformer, had a deep effect on modern India. In post Independence India his socio political thought has acquired respect across the political spectrum. His initiatives have influenced various spheres of life and transformed the way India today looks at socio economic policies, education and affirmative action through socio economic and legal incentives. His reputation as a scholar led to his appointment as free Indias first law minister, and chairman of the committee responsible to draft a constitution. He passionately believed in the freedom of the individual and criticised equally both orthodox casteist Hindu society, as well as exclusivism and narrow doctrinaire positions in Islam. His polemical condemnation of Hinduism and attacks on Islam made him unpopular and controversial, although his conversion to Buddhism sparked a revival in interest in Buddhist philosophy in India.

Ambedkars political philosophy has given rise to a large number of Dalit political parties, publications and workers unions that remain active across India, especially in Maharashtra. His promotion of the Dalit Buddhist movement has rejuvenated interest in Buddhist philosophy in many parts of India. Mass conversion ceremonies have been organized by Dalit activists in modern times, emulating Ambedkars Nagpur ceremony of 1956.Some scholars, including some from the affected castes, took the view that the British were more even handed between castes, and that continuance of British rule would have helped to eradicate many evil practices. This political opinion was shared by quite a number of social activists including Jyotirao Phule.Narayan Rao Kajrolkar criticized Ambedkar because he believed that he was biased to spend government on his own caste, the Mahar, rather than divide the funds equally among others such as the Chambars and the Mangs.[10] Sitaram Narayan Shivtarkar criticised him on the same account at the Chambar conference held at Khond at the Ratnagiri District on 27 October, 1937.The First Chambar Conference at Ratnagiri on December 1937, chaired by S. G. Songaonkar, echoed this yet again.