India Politics: Dr. Ambedkar's Views on SC's and Their Political Incorporation - Research Paper Example

The Hindu society, therefore, is not existent at all. It is just an assortment of castes. No one should purport the caste system to have developed as a way of preventing the mixture of the races or as a way of upholding the purity and sanctity of blood (Ram). Factually, the caste system erupted long after diverse races in India had mingled and interacted in cultural dimensions and blood. In order to perceive that disparities of castes are distinctions of race and to perceive different castes as though they were numerous, diverse races are an immense perversion of factual evidence.

Besides, it is imminent to ponder what racial affinity there is between the Brahmins of the Madras and those of the Punjab dispensation. Moreover, it is also pertinent to ponder what racial affinity occurs between the Untouchable of Madras and the Untouchable of Bengal (Mujalagekar and Bembalge). What is the racial difference between the Chamar of Punjab and the Brahmin of Punjab? Additionally, what is the disparity in race between the Dalit of Madras and the Brahmin of Punjab? It is, thus, appropriate to establish that the Brahmin of Punjab and that of Madras are in the same racial dispensation as the Dalit of Madras.

In addition, the caste system does not essentially demarcate racial disbursement. Besides, the caste system is simply a social element of inhabitants belonging to the same race (Ambedkar 34). With reference to Ambedkar, the entire caste system is a negative issue. It simply prohibits inhabitants belonging to different castes from intermarrying. If the castes are eugenic in origin, then the origin of the subcastes must also portend an aspect of eugenics. However, can any person maintain or assert that the origin of subcastes is eugenic?

I suppose it would be ambiguous or biased to contend for such a perception and an obvious reason. If caste refers to race, then disparities of subcastes cannot essentially purport disparities of race (Mujalagekar and Bembalge). This is because subcastes would become, thus, a sub-division of one similar race. Eventually, the bar against intermarriages between members of the subcastes may not be for the incentive of upholding purity of blood races. Additionally, subcastes cannot turn to be eugenic in source.

In addition, if a caste is eugenic in the sourcing, an individual can easily confer the bar against intermarriages (Ambedkar 12). However, what is the intent of the interdict positioned on inter-dinning among castes and subcastes alike? Inter-dining cannot possibly implicate on blood and, thus, cannot be the reason behind the improvement or sabotage of the race. This depicts that the caste bears no distinct scientific origin. It also draws that those persons giving it an eugenic base are prospecting on supporting their prospects scientifically, which is immensely unscientific.

Additionally, it is notable that the caste system does not depict the eugenic of contemporary scientists. The caste is, instead, a social system, which exemplifies the arrogance and selfishness of a pervasive element of the Hindu people; who were superior in terms of social status. This was to set it in a discrete fashion and allow the Hindus to manipulate and enforce their authority on to their inferiors. Additionally, there is also criticism against the occupational hypothesis of the origin of the caste system.

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