The payment of Gratuity Act, 1972 provides a statutory right to an employee in service for more than five years to gratuity. It is one of the retirement benefits given to the employee. It is a lumsum payment made in a gesture towards the employee for their service. The amount of the gratuity towards the employee for their service. The amount of gratuity increases with the increment and number of years of service.

• Commuanal Awards 1932 recognized Rights of Untouchables for a separate electorate this created a lot of gossip and heralded a flurry of activities. With this, Gandhi began his epic fast unto death arousing a wave of sympathy for him from all over the country.

• Ambedkar met Gandhi and in return of their reunciation Mahatma Gandhi offered more reserved seats to the untouchables of the separate electorate.

• Thus, consequent upon the signing of the Poona Pact, Gandhi broke his fast on 26th September 1932.

• Gandhi’s Trusted Disciple was G.D Birla.

• Gandhi instructed GD Birla to set up All India Anti- Untouchability League, with massive fund to work for the eradication of the untouchability.

• Professing that Untouchability is a crime.

• Gandhi initiated a series of programmes like:-

1] Organising Untouchability Abolition Week.

2] Campaigns for the promotion of interests of the Untouchables.

3] Publication of a new weekly journal called ‘HARIJAN’.

• Anti-Untouchability League was later renamed as HARIJAN SEWAK SANGH.

1] AN AUTONOMOUS POLITICAL REPRESENTATION OF THE DISADVANTAGED GROUPS.

2] DECISION-MAKING IN THE COUNTRY, A MAJOR STEP-FORWARD IN SECURING SOCIAL JUSTICE.

3] PROVISION FOR AN ELABORATE SCHEME OF DEFINITIVE POLITICAL SAFEGUARDS FOR DEPRESSED CLASSES IN THE CONSTITUTION OF INIDA.

4] ASSURING SUCH PROVISIONS TO ENABLE THE DEPRESSED CLASSES TO CONCEPTUALISE THEIR COMMAN PROBLEMS AND ISSUES IN LARGER PERSPECTIVE.

5] SEEKING ALL ROUND DEVELOPMENT AND APPROPRIATE SOLUTIONS FOR THEM IN A FORMIDIABLE MANNER.

6] ALONG WITH DISTINCT AUTONOMOUS POLITICAL REPRESENTATION OF THE DEPRESSED CLASSES IN THE INSTITUTIONS OF INDIAN POLITY.

7] ARGUING FOR THE RESERVATIONS OF THE DEPRESSED CLASSES OF THE SOCIETY IN PUBLIC EMPLOYMENT.

8] PROVIDING THEIR ELIGIBILITY FOE A PARTICULAR JOB IS COMPLETE.

9] ADVOCATING THE RESERVATIONS IN PUBLIC EMPLOYMENT.

10] INCREASE IN THEIR SHARE IN PUBLIC SERVICES.

11] PRESTIGE AND POWER THAT THE PUBLIC SERVICE CARRY IN THE FEUDAL SYSTEM.

12] ASSURED EMPLOYMENT CONTRIBUTING TO THE ECONOMIC UPLIFTMENT OF THE SOCIETY OF THESE CLASSES.

13]] REGULARLY AND FAIRLY SUFFICIENT SOURCE OF INCOME IN A FAMILY MIGHT SATISFY THE NEEDS TO SERVIVE.

14] COMBINED THE IDEA OF RESERVATION IN PUBLIC SERVICES WAS CONSIDERED TO BE A CRUCIAL COMPONENT IN THE SCHEME OF SOCIAL JUSTICE.

The Maternity Benfefit Act, 1961, provides for prenatal and postnatal benefits for a female employee in an establishment. Post 2017 ammendments, the duration of paid-leave for a pregnant female employee has been increased to 26 weeks, including 8 weeks of post natal paid leaves.

In case of a complicated pregnancy, delivery, premature birth, medical termination, female employees are entitled to one month paid-leave. In case of tubectomy procedure , only two weeks of paid- leave is provided for.

Pregnant female employees cannot be discharged or dismissed on account of such absence. Such employees are not to be employed by the employer within six weeks of delivery or miscarriage. If dismissed they can still claim the maternity benefits.

In India, men do not get any paid paternity leave. The Central Government provides for the child care leave and paid paternal leave. But in case of private sector, it is a discreationary right of employer.

The social contract theory was given by John Locke, Thomas Hobbes, Jean Jacques Rosseau. The concept of John Locke was that we have three Natural Rights :-

1] Happiness

2] Right to live

3] Liberty [ right to choose any profession]

But, Locke says that private property is also our natural right, to understand the social contract theory we must understand the state of nature.

• An eminent Constitutionalist Distinguished Parliamentrian Scholar, Jurist, Leader of the Depressed Classes.

• He reinvented the entire nation of the Anti-Untouchability and Social Reforms.

• Most visible and successful awakening of the Untouchables through their own, social and cultural institutes. He widely attended conferences then called as Depressed Classes Conference.

• Dr. Ambedkar participated in every opportunity to petition the British Government for political representation given by :-
  • 1] The Southborough Committee on Franchise.
  • 2] The Simon Commission to evaluate the reforms.
  • 3] The famous round table conference at London.
  • 4] Served in Bombay as Legislature and won the token representation for the Untouchables.

• First Direction that took turn in his life :-
  • Encourage the Education among the lower classes, also to avail hostels for them to stay during their study span.
  • Left his job as a Professor of Political Economy at the Sydneyham College and started to publish a weekly newspaper called as MOOKNAYAK { Leader of the Dumb} to propogate the interest of lower classes who remained without a say.

• He set up the Bahishkrit Hitakarni Sabha [ Association for the welfare of the Untouchables] in 1924 to toil for Education and Economic Well-being of the Untouchables and also started publishing newspaper of Bahishkrit Hitakrani Bharat in 1927 to show the sorrows of such people.

• He organized the Mahar Satyagraha in 1927 for the rights of the Untouchables to use the wells and tanks like others.

• The Satyagraha Confrontation with the the Hindu Caste led Ambedkar to publicly burn the MANUSMRITI.

• He also founded the organizations like Samaj Samata Sainik Dal in 1927 to fight for the cause of emancipitation of the Untouchables.

• In the same year i.e. 1927, he was appointed as the Member of the Bombay Legislative Assembly.

• Barring the Kalaram Temple entry movement in 1930 for the Untouchables.

• One of the most influential works of Ambedkar :-
  • He prepared for an lecture to present at the Annual Conference but from somewhere, few politicians came across his speech and hence the program work was called off in 1936.
  • ANNIHILIATION OF CASTE:
  • This was going to take place in the Jat Pat Todak Mandal of Lahore. Soon, he published this book and it became very famous.

• After suffering from the Hindu religion, he adopted Buddhism in 1956.

• He wrote his first essay in 1917, Castes in India, Their Mechanism, Genesis and Development.

• After focusing on his work he established Buddhist Samiti.

• On 6th December 1956 at Bombay, Ambedkar died due to illness.

LETS REMEMBER ALL THE SUFFERINGS AND SACRIFICES MADE BY THE LEGENDARY LEADER.

A VERY HAPPY AMBEDKAR JAYANTI !!!

STAY SAFE!!

STAY HOME!!

Ambedkar was a protagonist of the idea of social justice as an inalienable part of the constitution democratic framework in India.

Conceptually, social justice apparantly refers to a distinct aspect of the socio-economic and political system of the country through which comcerted and co-ordinated measures are initiated, aimed at ameliorating the disadvantage position of the depressed classes in the society.

The level of socio-upliftment of the untouchables so as to enable them to enjoy a life of social equality in the country.

SOCIALIZATION:

1] Interaction between humans.

2] Eg:- Man is a social animal.

3] Fulfilment of our needs.

POLITICAL SOCIALIZATION:

1] Needs: Rights, Duties as we are the citizens.

2] Government realization of the values and duties.

While articulating his views on the annihilation of caste, Ambedkar repeatedly expressed himself in favour of a social order based on the ideas of liberty, equality, fraternity pressuambly to highlight the absence of and the need for the same in the Indian society, specially in the case of untouchables.

He went on to explain the imperative, nature and limits of the rights. The imperative of individual rights for Ambedkar, appears to have become evident due to its democratising impact on the society. As a firm believer on the egalitarian on the democratic and social political system.

1] In order to emphasize the indissolubility of the rights, Ambedkar stood by the natural theory of rights, which ought to have been the case, given his comprehensive training in the legal profession.

2] Rights are protected not by law but by moral conscience of the society. If social conscience is such that it is prepared to recognize the rights which law chooses to enact, rights will saved and secure. But if the fundamental rights are opposed by the community, no law, no parliament, no judiciary can guarantee them in real sense.

Surprisingly a champion of natural and inheritant rights believing in the inalienability.

Being a scholar activist, keeping a vigilant eye on the happenings of his time and responding to them both at theoretical as well as practical plains, it was obvious for Ambedkar to have written and committed on a wide range of issues.

Political Thoughts of Ambedkar consisted of the views expressed by him in the form of numerous statements, speeches, books and monographs coming in the wake of a particular issue being raised at specific point of time.

Ambedkar as a political thinker appears liberal, but not a dogmatic one to the core as his context driven critical beliefs in the liberal values underpin almost the entire body of political thought as reflected in the main strands of political thinking.

While articulating his views on he annihiliation of caste, Ambedkar repeatedly expressed himself in favour of a social disorder based on the ideas of Liberty, Equality, Fraternity, presumably to highlight the absence of and the need for the same in the Indian society, espicially in the case of Untouchables.

He went on to explain the Imperative nature and Limits of the rights. The imperative of the individual rights for Ambedkar, appears to have become evident due to it’s democratising impact on the society. As a firm believer on the egalitarian and democratic social-political system.

In order to emphasize the indissolubility of the rights , Ambedkar stood by the natural theory of rights which ought to have been the case, given huis comprehensive training in the legal profession.

Rights are protected not by law but by moral conscience of the society. If social conscience is such that it is prepared to recognize the rights which law chooses to enact, rights will be safe and secure. But if the fundamental rights are opposed by the community, no law, no parliament, no judiciary can guarantee them in real sense.