Suraj Milind Yengde is an associate with Department of African and African American Studies, Harvard University. Simultaneously, he is finishing his doctoral program with Centre for Indian Studies in Africa, University of the Witwatersrand, Johannesburg. He serves on the University of the Witwatersrand Senate and a member of various executive committees. His interest lay in theories of subordinate subaltern movements and the global south migration.
The National Crime Records Bureau's 2014 crime in India report revealed a variety of disturbing statistics. What I will be focusing on here, however, is the data on incarceration of people belonging t...
Exchange occupations to topple caste structures in society. Let the religious institutions and other spaces of power be overtaken by those usually at the receiving end. Let the “humiliating” jobs be taken by the Brahmins and other allied castes. This experience will help drive in an understanding of the brunt of being in a caste Hindu society.
The ultra-racism in India is closely intertwined with the wretched caste system. The internalized violence is reinvigorated and reproduced through the repetition of xenophobic stories, where an easy scapegoat is the darker skinned foreigner. Experiences of race and caste have in common the perpetuation of violence, perpetrated with impunity, against an "inferior being".
California textbooks have become ground zero for an alliance of organizations led by right wingers such as the Hindu American Foundation who are working to erase caste (and its relevance to the slavery-like conditions suffered by caste-ed subjects) from the curriculums of California textbooks. The organization's goal seems to be to achieve in the US what has been difficult to do in India -- erase caste, diminish its violence and remove the assertion of Dalits.
The life of a casteist, similar to that of a racist or sexist, should be made miserable -- so much so that if they are unwilling to bow, then as African philosopher Achille Mbembe says, they "should pack and leave." Mbembe furthermore suggests that an environment needs to be created in which being discriminatory means to put "at risk one's fortune, one's reputation, one's professional standing and friendships and one's international connections."