The contemporary epoch in human history is characterised by unprecedented levels of discourses on structural violence and an urge to interrogate, deconstruct and dismantle the oppressive structures. Different subaltern sections which have hitherto remained subjugated or even invisible have found in the notion of equity a way to emancipate themselves, not just as individuals, but also as collectives. This historical background has facilitated a re-reading of Gandhi from multiple perspectives and made him a centre of renewed interest in his approach to equity. While on one side, Gandhi has been hailed as a crusader against various power structures such as imperialism, racism, casteism, class dominance and even patriarchy, the limitations in his approach towards those oppressive structures have also been subjected to deep and informed critiques. While critiques which problematise his approach to oppressive structures like Ambedkar’s critique of Gandhi on the caste question and the Marxist critiques on him on the class question have been prevalent for some time yet, the contemporary assertions of different social identities have sparked off newer debates focusing on Gandhi’s approach towards oppressive structures. The best example is the burgeoning critical readings on his work in South Africa, which has been hailed as a glorious struggle against apartheid by historiographers and biographers sympathetic to him but being increasingly read from a Black perspective in terms of its reinforcement of racism. These discursive critiques find their practical manifestations in movements such as the ongoing “Black Lives Matter” movement, where Gandhi as an icon is being denounced. Against this backdrop, this chapter tries to determine whether there is a unique Gandhian approach to oppressive structures. If it is there, how far it is useful in the struggles for equity being waged by the different subaltern sections. Also, an attempt is made to historically situate the various critical readings on Gandhi, and critically examine how far they can help in reclaiming the radical-rebellious part in Gandhi’s thought-world on the one hand, while further developing deep, informed critiques on its conservative/status-quoist dimensions on the other.