fissures were beginning to develop. The Hindu solidarity soon followed in realising that the alienation of lower-castes might hamper its plans of offering a united opposition against the British and the Muslims, as conversions became abundant and threatened to dwindle the numbers of Hindus. Subsequently, the All India Hindu Mahasabha, Bharat Sevasram Sangha et al. actively started to mobilise the lower-caste people. In the late 1930s, especially after the Poona Pact, the Namasudras of Bengal Presidency increasingly adhered to a loyalist stance to the British Government, which was supposedly its best chance to upgrade their socio-economic condition and all throughout and they consistently remained alienated from the nationalist politics. Overall, numerous measures were taken over the course of years to alleviate the concerns of the community and to ensure that they were gradually inculcated into the nationalist political-fabric of the nation. Un-touch-ability was propounded as a vice and there were campaigns for providing them with better social rights. The Congress also contributed to these causes via their political programs, largely for the same goals. The Dalit of Bengal, thus became intrinsically involved in the Partition movement, and the Namsudras along with Rajbanshis became the two groups that majorly dominated Dalit politics in the province. According to Bandyopadhyay, the aim of the Hindu campaign, throughout the years, was to merely induce the lower castes record themselves as Hindus, which would inflate their numbers and thus, assist them in the redistribution of provinces during partition of the nation rather than to harvest a social reform. The main aim was to agglomerate the lower castes in the fold of Hindus and unitedly fight against the Muslim and the British. It propagandised the local peasant-rebellions between Namasudras and Muslim community across Dacca et al. with religious colours thereby increasing communal tensions and prospects of partition. In some places, the Namasudras even sided with Muslims against the socio-economic oppression of Hindu zamindars but it was again branded as a communal riot. The Bengal Congress also contributed to the cause. Nonetheless, the organised efforts to articulate the Hindu identity somewhat worked and some of the riots did have a religious flavor. Gradually, whilst many leaders of the caste-movement increasingly associated with the Hindu narrative, and many Namasudras associated with the views of the Hindu solidarity, there was still a lack of consensus among the masses. In fact, there was a strong discontent among Namasudras that they