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Ambedkar views that definitions of castes given by Émile Senart [5] John Nesfield, H. H. Risley and Dr Ketkar as incomplete or incorrect by itself and all have missed the central point in the mechanism of the caste system. Senart's "idea of pollution" is a characteristic of caste in so far as caste has a religious flavour.
In the essay, Ambedkar criticised the Hindu religion, its caste system and its religious texts which are male dominant and spreading hatred and suppression of female interests. [2] Ambedkar's central argument revolves around the detrimental impact of caste on ethics, morality, and public spirit within Hindu society.
Ambedkar has been criticised for his one-sided views on the issue of caste at the expense of cooperation with the larger nationalist movement. [135] Ambedkar has been also criticised by some of his biographers over his neglect of organization-building.
Untouchables were forced to not wear good clothes but for Ambedkar, the suit was a strategy for political resistance, an assertion of power, a means to break the caste barrier in a society that is caste ridden. [3] Ambedkar proposed a Separate Electorate for the untouchables to send their own representatives in assembly but it was opposed by ...
[280] [281] [282] Anti-caste activists like Ambedkar called the Arzal caste among Muslims as the equivalent of Hindu untouchables, [279] as did the British ethnographer Herbert Hope Risley. [ 283 ] In Bengal , some Muslims refer to the social stratification within their society as qaum (or Quoms), [ 273 ] a term that is found among Muslims ...
The Poona Pact represented a clash between two contrasting views: Gandhi's emphasis on caste reform through social and spiritual means and Ambedkar's insistence on addressing caste as a political issue. Ambedkar argued that political democracy would be meaningless without the equal participation of the depressed classes. [11]
According to the textbook Religions in the Modern World, B. R. Ambedkar, who was also a supporter of the Act, was considered to be the "untouchable leader" who made great efforts to eliminate caste system privileges that included participation in public festivals, access to temples, and wedding rituals.
Ambedkar claims that the application of the word in the Hindu sense is incorrect as it wrongly associates them with the people and culture of the Indo-Aryan society, who committed wrongdoings, such as offending the Brahmins. [4] Ambedkar also discusses Aryan race theory and rejects Indo-Aryan invasion theory [5] in the book. [6]