Branches of agriculture

What are the branches of agriculture? Describe them.

Sample Answer

Agriculture is the science and art of cultivating plants and livestock. There are 5 branches of agriculture. Namely;
This is concerned with the soil, and how the crops will grow in different kinds of soil
2. Agriculture Engineering:
 This pertains to is learning about how the different machines work. In doing agricultural practices in the farms and agricultural sites.
3. Horticulture:
 Here, focus is given to the fruits and vegetables and how to grow them and also the various diseases that affects them and measure taken to control such.
4. Agricultural Economics:
This branch of agriculture is concerned with how the money and business that the farm will bring with regards to factors of production inherent.
5. Animal Science:
 Science that involves how to take care of animals, as well as how to breed them. This is learned for certain reasons. These reasons are for milk, food, skins, fur, etc.


Dr. B. R. Ambedkar was an incredible patriot, political mastermind, reformer and progressive and productive essayist with enormous thoughts. He represented all logical and social exercises, which upgraded the reason for human advancement and joy. His commitment really taking shape of the Constitution of India was amazing. He insubordinately battled for the improvement of the persecuted classes. In his battles, he showed uncommon crusading soul, cutting out in the process a significant spot for himself among the unmistakable modelers of current India. He devoted as long as he can remember to challenge the brutal social request and its wrongly admired social relations that treated the human presence of dalits as subhuman. 'He saw plainly that the predominant moral and political downsides sprang from a complete misguided judgment of the significance of human relationship, and the issue of right human relations was the way in to his whole idea and activity. It was in this conviction and with an idealistic confidence in human goodness, love and truth, which he entered upon his sacrosanct crucial. His motivation was viable as opposed to theoretical and his way of thinking of life was basically an advancement and development under specific conditions and occasions won in Indian culture' (Jatava D. R. 42-43).

Ambedkar's political reasoning is contained in two of his announcements: (I) rights are ensured not by law however by the social and good inner voice of society; and (ii) a popularity based type of government assumes a law based type of society. Social inner voice is the main defend everything being equal, basic or non-essential. The pervasive view that once rights are established in a law is protected is unjustifiable. The proper structure of majority rules system is of no worth. Vote based system is basically a type of society, a method of related living. The underlying foundations of majority rules system are to be looked in the social relationship, in the terms of related life between the individuals who structure a general public.

Ambedkar political majority rules system can't last except if there lies at the base of it social vote based system. Social popular government is a lifestyle, which perceives freedom, balance and organization as the standards of life. These standards are not to be treated as discrete things however in a trinity. They structure an association of trinity as in to separate from one from the other is to nullify the very point of majority rule government. Except if there is social vote based system, capacity to the individuals would stay a far off dream.

Social Philosophy of Dr. B. R. Ambedkar

Ambedkar was, second to none, a representative of the overlooked mankind ' the laborers, little workers and landless workers. He communicated the distresses of the untouchables and attempted truly to channel the exercises of the discouraged classes. In activating them, he made a feeling of sense of pride and pride in them. He devoted his life to the reason for expulsion of distance and totally recognized himself with the socially isolated area of the Indian culture. He propelled a long lasting campaign for freeing them from their hundreds of years old subjugation and alienation. It is this campaign, which 'lifted him up high from a negligible ghetto kid to a living legend'. He was brought into the world a distant and in this way he had an extraordinary longing to see that the untouchables are better put in social, political and financial fields. He dismissed social changes got as philanthropy and convenience. He needed social changes starting at right. He was less for fringe social changes in Hindu society like widow remarriage and annulment of kid marriage. He was for an all out re-association and remaking of the Hindu society on two primary standards equity and nonattendance of casteism.

The socially dynamic qualities that Ambedkar valued were the premise of his social and political life. In spite of the fact that he was conceived in the Mahar people group, he never spoke to his very own locale however spoke to every one of those networks, which were socially and monetarily discouraged. He has been differently depicted as a crusader for the privileges of the discouraged classes of India, an abstract virtuoso, a famous educationist, a political logician and a capable parliamentarian. He was a relentless lobbyist who by prudence of his impressive scholarly properties began a development for achievement of confidence for the untouchables just as discouraged classes. He carried on a determined battle against the social, political and financial isolation of these classes.

Ambedkar's deduction emerged out of his intense disappointment with the peculiar treatment dispensed to the individuals of his locale. His brain was distracted with the social enhancement, political enlightment, financial prosperity and otherworldly arousing of the oppressed. He had a profound confidence in major human rights, in the equivalent privileges of man and lady, in the pride of the person, in the advancement of better principles of life and, most importantly, in harmony and security in all circles of human life. He was a hero of an upheaval to be achieved by the elements of popular conclusion through an adjustment in the traditions that must be adhered to. He saw a huge distinction between an upset and genuine social change. A transformation moves political power starting with one gathering then onto the next or one country to another. The exchange of intensity must be joined by such conveyance of intensity that the outcome would be a genuine social change in the overall quality of powers working in the public arena.

Ambedkar was completely dedicated to the obliteration of the position framework. As indicated by him, rank framework isn't simply a division of work yet a division of workers. It is a chain of command where the division of workers is reviewed one above other. This division of work depends on neither regular inclination nor decision of the individual concerned. It is, accordingly, destructive in as much as it includes the subjection of man's normal forces and tendencies to the exigencies of social principles. Ambedkar emphasized: The standing framework avoids regular movement and by anticipating it, it has kept the Hindus from turning into a general public with brought together life and its very own awareness being.

Ambedkar's extraordinary vision charged the abrogation of casteism in each shape and structure since he restricted every troublesome power and planned for strengthing the drive of national incorporation. The incredibly loved standards of 'clique and uniformity were the concrete with which he needed to tie together an absolutely strong country'. Ambedkar's way of thinking was that confidence and human respect were of central importanance in a free republic. He embraced the respectable purpose of balance of status and chance to each Indian, guaranteeing the nobility of the individual and solidarity of the country. He was not simply a scholarly man, yet in addition a scholarly who yielded his life for the pride and inspire of the least fortunate of the poor of the world. His point was not common and not constrained to individual advantage, yet it was basically social and human, identified with all who experienced subjection, shamefulness, oppression and abuse. Dr .Ambedkar's standard was not to battle against the specific people who made a baffling circumstance for him and his kindred sufferers. He clarifies that the reason for the circumstance was not the people of uppercaste Hindus but rather the social way of thinking, which bolsters a social arrangement of disparities. His long-go reaction was an immediate assault against the underlying driver.

It is relevant to bring up certain issues to think about Ambedkar's heritage. Have his activities molded out as he had wished? Has India moved toward the path that he thought ideal? Have his inheritors preserved his thoughts in creed, or expanded them while standing up to new pickles? Ambedkar's vision didn't end at the skyline of Dalit control; rather, he visualized an India freed from rank cognizance, a cutting edge society never again caught in the medieval doubles of ace and slave, benefit and privation. Incidentally, the states of the untouchables and discouraged segments of Indian culture have not changed a lot. Social and monetary equity is as yet sidestepping them. The terrible state of the discouraged classes has not indicated the normal improvement. Social and monetary disparities keep on enduring. Ambedkar's fantasy of a general public dependent on financial equity, human nobility and balance is yet to be figured it out. So we can't stop with Babasaheb Ambedkar and his program of social change. We need to go past Dr. Ambedkar in our battle to set up a libertarian culture. HIs inheritance should be recovered and stretched out by activists focused on the social and social renaissance he had imagined; and not by the political purveyors of a depleted talk who guarantee to talk in his name.

Political Philosophy of Ambedkar's

Ambedkar is impacted by all the major political customs of his occasions. His political idea has risen up out of the three thousand customs of political idea, for example liberal, traditionalist and radical. The one of a kind element about him is that he has risen above every one of these customs. He was affected by the thoughts of John Dewey, the logical American and the instructor of him. The Fabian Edwin R. A. Seligman had extensive effect on his idea. He regularly cited Edmund Burke, the traditionalist scholar of British, however we can't mark Ambedkar as moderate. Ambedkar's thought of freedom approaches T.H. Green. Ambedkar's way of thinking is principally moral, social and strict. He altogether investigated the Indian conventions and its philosophical frameworks in a one of a kind way. He created political ideas like majority rule government, equity, state and rights from his comprehension of Indian culture and the working of its foundations on the ethical grounds. He is disparaging of the establishment of position, which impacts every one of an incredible circles and the Indian culture all in all. He further talks about how individual is identified with society and how person's opportunity is restricted by oth