1. Topic: Deconstruction and Disobedience by Dalit Women
By Anagarik Joy Deep

2. Buddhism never considered women as being inferior to men.
GAUTAM BUDDHA
Buddhism never considered women as being inferior to men.
The Buddha, while accepting the biological and physical differences between the two sexes, did consider men and women to be equally useful to the society.
The Buddha emphasized the fruitful role the women as a wife and a good mother in making the family life a success.
The Buddha’s advice to the King Pasenadi of Kosala, who was a close devotee of his, clearly shows that Early Buddhism did not consider the birth of a daughter as a cause for worry and despair.
Buddhism did not restrict either the educational opportunities of women or their religious freedom.
The Buddha unhesitatingly accepted that women were capable of realizing the Truth, just as men were.
That’s why he permitted the admission of women into the Order, though he was not in favor of it in the beginning because he thought their admission would create problems in the Sangha. Once women proved their capability of managing their affairs in the Order, the Buddha recognized their abilities and talents, and gave them responsible positions in the Bhikkhuni Sangha.

3. METHODOLOGY DECONSTRUCTION AND DISOBEDIENCE
Deconstruction is a way of criticizing not only both literary and philosophical texts but also political institutions. It works towards preventing the worst violence like atrocity on Dalits, Women and other marginalized sections. It attempts to render justice. Indeed, deconstruction is a crucial method of social sciences which envisages how to de-construct any socio cultural structure in which justice is impossible to achieve. Disobedience is another social tool to deny any authoritarian rule in very subtle way. Jacques Derrida ( ) was the founder of deconstruction.

5. WOMEN IN BRAHMINICAL SOCIAL ORDER-
PAAPYONI
SHOE OF THE FEET
STRIDHAN
OBJECT OF SEX
CHILD BREEDING MACHINE
BETI BOJH

12. SYMBOLS OF WOMEN SLAVERY UNDER MANU’S LAW
CHUDI (Bangles)
JHADU (Broom)
GHUNGHAT OR VEIL
DAHEJ OR DOWRY
SINDUR
UPWAS (FASTING FOR MALE)

13. BABASAHEB STRUGGLES FOR WOMEN ALWAYS
Women Association- In January 1928-a women’s association was founded in Bombay with Ramabai, Ambedkar‟s wife, as its president.
Women Agitation- In the Kalram Temple Entry Satyagraha at Nasik in 1930, five hundred women participated and many of them were arrested along with men and ill-treated in jails.
The encouragement of Dr. Ambedkar to empower women to speak boldly was seen when Radhabai Vadale addressed a press conference in She said “It is better to die a hundred times than live a life full of humiliation. We will sacrifice our lives but we will win our rights.” The credit for this self – respect and firm determination of women goes to Ambedkar.
Women and progress of society- Dr Ambedkar believed in the strength of women and their role in the process of social reform. The historic. Mahad Satyagraha‟ witnessed participation of three hundred women along with their male counterparts. Addressing another meeting of about 3000 women, he said, “I measure the progress of community by the degree of progress which women had achieved. Let every girl who marries stand by her husband, claim to be her husband‟s friend and equal, and refuse to be his slave. I am sure if you follow this advice, you will bring honour and glory to yourselves.”
Maternity benefit bill- In 1942, being a Labour Minister of Executive Council of Governor General, he introduced a Maternity Benefit Bill. He provided several provisions in the constitution for protecting the welfare and civil rights of women.
Issue of Muslim women- His secular perspective is known through his thoughts on „Purdah‟ (Veil) system, religious conversions and legal rights for Muslim women. In short, along with the depressed class women, his thoughts for emancipation of all the women are expressed with same allegiance .
-Hindu code bill- Right to education, right to property right to choose life partner and right to vote and do politic. In his letter of resignation dated the 27 September, 1951 to the Prime Minister, he wrote “For a long time I have been thinking of resigning my seat from the Cabinet. The only thing that had held me back from giving effect to my intention was the hope that it would be possible to give effect to the Hindu Code Bill before the life of present Parliament came to an end. I even agreed to break up the bill and restricted it to Marriage and Divorce in the fond hope that atleast this much of our labour may bear fruit. But even that part of Bill had been killed. I see no purpose in my continuing to be a Member of your Cabinet”.

14. THANK YOU