Category: Caste

A casual comment…most Indo-European societies seem to have originally had some sort of occupational caste system. I’m talking here of Dumezil’s trifunctional hypothesis, warrior, priest and commoner. But only the Indian subcontinent has jati.

I was thinking about it when reflecting on work to come out soon from David Reich’s lab on ancient Pontic steppe ancestry in Bronze Age Greece. There is no stratification by class when it comes to steppe ancestry. From the talk:

In the Balkans, we reveal a patchwork of Bronze Age populations with diverse proportions of steppe ancestry in the aftermath of the ~3000 BCE Yamnaya migrations, paralleling the linguistic diversity of Paleo-Balkan speakers. We provide insights into the Mycenaean period of the Aegean by documenting variation in the proportion of steppe ancestry (including some individuals who lack it altogether), and finding no evidence for systematic differences in steppe ancestry among social strata, such as those of the elite buried at the Palace of Nestor in Pylos.

So why is India so different? One hypothesis that some make is that the Indo-Aryans were racially so different from the indigenous people. But I do not that that is the issue. Instead of bringing strict endogamy to the subcontinent, the Indo-Aryans adopted indigenous forms. There’s genetic differences indicating strong endogamy across South India among non-Brahmin groups. There is also a ‘mystery’ in terms of how the IVC was organized sociopolitically. I think I have a possibility: jati obviated the need for central political authority.

The reaction to my piece on caste by the Indian and Indian American Left has been interesting, and fraught with confusion.

First, the reaction by this Indian (now in America) Leftist is to accuse me of being an upper-caste Muslim. This is not that far from how Hindu nationalists react to me, which illustrates that certain mentalities are general, and the specific instantiations simply flavors on top of the common base. Most Indians are “identitarian” in such a deep way, whatever their ideology, that Americans would have to be impressed (if they are cultural liberals and racialists). If you scratch an Indian Leftist they aren’t that different from a Indian Hindu nationalist in their cultural presuppositions.

I am not an upper-caste Muslim in a literal sense, because a quick scan of my genome will show I’m a generic eastern Bengali, and more concretely caste is not a thing in Bangladesh anymore. I do have ancestors who are Hindu, as all people of subcontinental Muslim background do, and all I know is that most were Kayastha (on my mom’s side) and my paternal grandmother’s father was from a lineal Bengal Brahmin family (her father was very young when his father converted the family from what I recall, so he did not remember being a Hindu, though he did pass on some Hindu customs to my grandmother like the utilization of separate dishes). My paternal lineage, from where I get “Khan,” were landholders in their region of Bengal for a long time, and traditionally provided the ulema for the villages in the locality. We also funded the construction of many of the oldest extant masjids in the area.

It’s hard to deny that I have class privilege, given that my family was present in the professions or owned land for centuries. This, despite the fact that partible inheritance means that my “ancestral desh” (which I have never physically been to, I was born in Dhaka, and my mother’s ancestral village was far closer) is populated by many poor relatives who barely have any land-holdings to speak of left. People in my family who are economically advantaged all migrated to Dhaka in the 20th century. This migration was enabled by privileges accrued from the past, as we were literate, and had some assets that we could presumably turn into cash to finance a move to Dhaka. But once we got to Dhaka no one cared we were big shit in rural Comilla. Arguably, to a mild extent, we were second-class citizens, being migrants from a rural area, though this is the norm in Dhaka so I don’t think it was a big deal.

The migration to Dhaka from rural Comilla anticipates later migrations, as branches of my family on both my maternal and paternal side reside in the US, UK, Japan, Northern Europe, and the Middle East (with sojourns in Latin America; hi cousin Pablo!). The reason we were able to make these journeys was due to a combination of financial means and educational qualifications. These emerge from our class background. But once in the US, UK, let alone the Middle East, no one gave a shit that we were “Khans.” I am socioeconomically an upper-middle-class American, but that’s not because anyone gave me privileges because I was an “upper-caste Muslim.” Most of the people who were in a position to advance me happen to be white, and to them, I was just another brown person. Perhaps it was even a demerit that I was an “upper-caste Muslim,” since that just meant I was a brown person.

This truth is generalizable. 99% of Americans do not care at all if you are an Iyer or a Mehta or a Reddy. They don’t even know what that means. You are just a brown person to them. Suhag Shukla once told me that when she went to Congress in the 2000’s to lobby for Hindu American rights, hill staff asked if they were “Sunni or Shia.” This is to illustrate that Americans don’t give a shit about what your background is and barely understand it. Malcolm X’s quip about a black man with a Ph.D. isn’t totally applicable, as America isn’t that racist anymore, but it gets to the heart of the fact that in America brown is brown, caste no consideration.

Second, there is the issue that people who are brown in America often do benefit from caste privileges and hierarchy ancestrally. This is a problem and confusion, because it seems obvious, but it gets conflated with the situation in America. The American immigration system is not caste-conscious because Americans barely understand this, but 80% of Hindu Indian Americans are from the 25% of Hindu Indians who are upper-caste. I personally get annoyed with Indian Americans whose families were elite back in India who bring up their stories of discrimination and penury in the US, because their experience is distinct from the social, cultural and human capital they inherit to various degrees from their families. On some level, caste does matter who gets to America, but that is not because the US is caste-conscious, but because Indians are. The US immigration system values particular education and skills that are not equitably distributed among Indians. There are also “push” factors like reservations that mean some upper-caste professionals have far better opportunities abroad, so they leave (this is, for example, a much bigger dynamic in medicine than software engineering, from what I have heard).

Third, the trend now is to argue that Indian caste dynamics are replicating themselves in the US. I don’t think this is true, and I explained why in the UnHerd piece. The minority of Indian Americans raised in the US barely understand what caste is beyond an abstraction. One of the contributors to this weblog proudly asserts their “sudra” status half-seriously, but Indians have told me that usage of that term is somewhat taboo in the subcontinent. The difference here is context, as varna categories are mostly academic, and outside of a few communities (Jats and perhaps, some Patels) jati doesn’t really exist as lived experience. Caste isn’t really a serious matter in America, so who cares if you are a sudra? No one else really does who matters.

It might be somewhat different for the majority of Indians who migrated to the US in the last few decades, as they grew up in a country where caste does matter, and some of their attitudes do replicate. I do assume that most of these people are prejudiced against Muslims and “lower castes” to some degree like the Leftists Indian Americans say (who are usually upper-caste Hindu by background, and so are aware of what things are said “behind the veil”), but these people rarely operationalize their biases because the American racial and social context is totally different from India. When I go to buy alcohol at Indian-owned mini-marts sometimes I get mild third-degree from the owners when they see my last name on the ID, and sometimes it gets to the point I have to tell them I’m an atheist and stop bothering me (this seems a problem during Ramadan in particular, but I often don’t know when it’s Ramadan so don’t blame me). But this is only an inconvenience, and guess what, I can buy alcohol from places without overly curious Indian aunties minding the counter.

Finally, there is the issue of caste discrimination in Silicon Valley, the one place where people argue Indian cultural dynamics are replicating due to the critical mass of immigrants from the subcontinent. People bring up the Cisco case as is if it’s case-closed, but it’s a single case, and the reality is that we don’t really know everything about the dynamics of the case and there’s been no verdict. Believe it or not, not all allegations of discrimination are found to be valid.

But many non-Indians (white people) now routinely tell me there is caste-discrimination in Silicon Valley, this is just a “truth” that is “known.” I’ll be candid that I think some prejudices naturally imbibed from high school, where the caste system is widely taught as constitute to Indians, along with Leftist media narratives about Indian American caste discrimination, are coloring peoples’ perceptions. The reason I wrote the UnHerd piece is that this is becoming the standard narrative and accepted truth for third parties who don’t have any biases or priors on the issue.

For example, when people say there is pervasive discrimination against Dalits in the Valley, I have to ask, what Dalits? Dalits are 15% of Indians, but 1% of Hindu Indian Americans. It could be possible that this 1% is suffering pervasive discrimination from the non-Dalit majority, 25% of whom are Brahmin and 80% as a whole are upper-caste, but there are opportunities in the US to work for non-Indians who won’t care or know. Indian American society, when it is caste conscious, is overwhelmingly upper-caste and privileged, so they’d have to discriminate against each other!

Yes, there is a level of nepotism and clannishness among Indian Americans, but this is not unique to them. Mark Zuckerburg famously recruited from his dorm and Harvard, and if you are not part of particular elite educational or professional circles you are on the “outside” in the startup world. The same seems true of Indian American entrepreneurs, but their particular ingroup preferences are always reified as “caste.” Though I”ve heard of the “Telugu mafia,” this seems to be the exception, not the rule. And, it is not uncommon for Indian Americans to have some affinity for each other (the majority born and raised in the US still marry Indians), but often this cross-cuts region and caste, rather than reinforcing them.

Additionally, what caste consciousness there is going to be transient. If you are an Indian immigrant to the US, and you are raising children here, there is a 50% chance your grandchildren will have non-Indian ancestry. There is a far lower chance that all four of their grandparents will be from the same jati-varna, in large part because a lot of Indian immigrants themselves are couples in “mixed” marriages (I put the quotations there because in the US Census the marriage of a Tamil Brahmin and a Punjabi Khatri is endogamous).

I will end with an exhortation: the US is a country where you can be reborn anew. Do not buy into the regnant narrative and recreate yourself as a victim. Grasp the world with both hands and make of yourself what you want to be. Some Leftists are trying to replicate Indian dynamics with oppressive upper-castes and oppressed lower-castes in a racial and ethnic context where it’s irrelevant. But some upper-caste Indians are also embracing victim status, whether because they were persecuted in Tamil Nadu (Brahmins), or because they were subject to racial discrimination in the US. I know it’s easy. But I don’t believe it’s the path of honor. Sometimes you do the right thing, even if it’s the harder thing, the socially less acceptable thing. Whatever your caste, religious or regional background, you’re American now. You are now part of a different, great, national project. Make your own narrative, don’t recycle old ones or adopt new ones.

It’s out, America’s fake caste war.

Quick thoughts

– The piece is illustrated with a photo of Aziz Ansari, an atheist from a Tamil Muslim background. This shows you that caste-in-the-West is a racial issue, and non-subcontinental people will view it as such.

– Some people of Caribbean and other Diasporic backgrounds are complaining that I ignored them. Yes, I did. This is focused on the overwhelming majority of Indian-origin people in the US, who are mostly immigrants from India.

– Some Indians are complaining I don’t talk about caste in India. Yes, I don’t talk about it except as a baseline or starting-off point because this is about Indians in America.

– Some upper-caste people are complaining that I make them seem privileged and submitting that there are poor temple priests who are Brahmin. These sorts of objections disabuse me of the notion that upper-caste people are more intelligent because this is a stupid point. Upper caste people who complain about their persecution in India and how “actually they’re underprivileged” get tiresome for a whole host of reasons, and I wish you people wouldn’t engage in the oppression Olympics, but I guess it’s just too tempting. Do some math. There are even good Indian statisticians.

– Some people are complaining that Indian Americans who are immigrants are often conscious of caste, and they care. I don’t disagree with that, though it varies (guess what, someone who is an extremely caste-conscious Hindu is probably less likely on the whole to immigrate to a whole new country where beef is the luxury meat of choice). My point is that the structural institutions and norms that allow for the salience of caste identity and privilege are just not operative in the US. To a great extent, this is true in places like Guayana too, and there the Indian-origin population is more than an order of magnitude larger than in the US. Gujarati Patels might have enough critical mass to create a marriage market that’s endogamous, but few other groups do.

– Some people are saying I’m totally denying discrimination. I’m not. I’m just pointing out that anti-Dalit discrimination is rate-limited in the US because there are hardly any Dalits here. The 1% of Indian Americans who are Dalits are more likely to interact with Indians than the average person, but there are many (most) situations where they’ll interact with non-Indians who don’t know/care.

– Finally, over time the native-born Indian population is going to get much larger. This will change the balance of cultural power within the community, and so the saliency of caste will decline even further. I know several people who are even in mixed religious (Muslim/Hindu) marriages who are raising their children “spiritual.” This sort of thing in America is much rarer in India, but “communal” identities in the US that are salient are white, black, etc., not the particular religious ones.

Google’s plan to talk about caste bias led to ‘division and rancor’:

In April, Thenmozhi Soundararajan, the founder and executive director of Equality Labs — a nonprofit that advocates for Dalits, or members of the lowest-ranked caste — was scheduled to give a talk to Google News employees for Dalit History Month. But Google employees began spreading disinformation, calling her “Hindu-phobic” and “anti-Hindu” in emails to the company’s leaders, documents posted on Google’s intranet and mailing lists with thousands of employees, according to copies of the documents as well as interviews with Soundararajan and current Google employees who spoke on the condition of anonymity because of concerns about retaliation.

Soundararajan appealed directly to Google CEO Sundar Pichai, who comes from an upper-caste family in India, to allow her presentation to go forward. But the talk was canceled, leading some employees to conclude that Google was willfully ignoring caste bias. Tanuja Gupta, a senior manager at Google News who invited Soundararajan to speak, resigned over the incident, according to a copy of her goodbye email posted internally Wednesday and viewed by The Washington Post.

A few points

– This is a big deal in the US right now because a few clueless progressive foundations gave money to Equality Labs. I say clueless because these foundations and granting institutions have zero ability to evaluate the plausibility of systemic caste bias in the US. They probably thought it sounded like a bad thing they should work against, so they funded Equality Labs. Once Equality Labs got its money, it was going to find systemic caste bias, because that’s its raison d’etre.

– The journalists who are reporting that “rising Hindu nationalist movement that has spread from India through the diaspora has arrived inside Google, according to employees” are clueless, and driven along by self-serving sources or their own biases. This particular reporter, Nitasha Tiku is an Ivy League-educated Indian American who has worked in online media (mostly tech journalism) for over a decade. She, like other Indian American reporters, has the right appearance and familial origins to cover a story like “caste in America’s Indian immigrant communities” in the eyes of her editors. But most of these people are not really culturally fluent enough to understand any of the subtleties or nuances of Indian caste, so they fall back on uncritically relaying their source’s talking points, or platitudes and cliches. These people are American, not Indian.

– Obviously, caste and jati are huge issues in the Indian subcontinent, and they are socially relevant institutions that have an impact on your life course. But that is not the case in the US. Indian Americans do come from caste backgrounds, though only 1% come from Dalit family backgrounds (again, it’s weird saying you are a “Dalit American” so almost no Amerians know what a Dalit is). But many Indian Americans raised in the US are very vague about their caste (with exceptions, if you are an Iyer or Mukherjee you pretty much know), and many of them grew up in predominantly non-Indian social environments. The kinship/jati networks that smooth the social functioning of Indian society doesn’t exist in the US. There are partial exceptions with Gujuratis who run family businesses, but these are a minority, and many of the children of successful Gujurati businesspeople in the US still go into professions where their world is mostly not Indian. What is really going with “Diversity, Equity and Inclusion” oriented interrogation of caste in the US is that they want to transpose the black-white model of oppressed and oppressors on a different group so as to organize a “progressive stack rank” of virtue/privilege.

– Though Indian Americans of the 1.5 and 2nd generation are prominent culturally and politically, the vast majority of Indian Americans in the US are immigrants, born and raised in India. Most actually arrived after the year 2000! People like Sundar Pichai or Parag Agrawal are socioculturally quite distinct from Neera Tanden or Kal Pe. Indian American Brahmins and Bainyas who barely have any understanding what this caste identity is may be willing to take on the role of “oppressors” so as to obtain performative self-flaggelation points, but it seems that immigrants, who often struggled to gain a foothold in the American economy and society, are not as eager to engage in this behavior. Especially when they are more aware of the reality of caste and jati in the subcontinent.

– There are nepotistic networks among Indians in tech. I’ve heard multiple people (Indian immigrants) talk about the “Telugu mafia.” But these are not the same as what you would see in India as explicitly related to jati. There are networks connected to schools that everyone went to, or a unicorn that a bunch of early employees cashed out of, etc. It’s the typical thing you see in business in general, where relationships go a long way. But there’s no systemic exclusion of Dalits or lower class people because there are hardly any Dalits in the US, and Indian Amerians are strongly selected for skills, education and higher socioeconomic status in the immigration system. I dislike pointing to prejudice to explain things, but the same sort of dynamics you see in the “Paypal Mafia” when it happens with Indian immigrants seems to be depicted as caste-clannishness by outsiders.

– I am not optimistic that DEI will not include caste in its categories of oppression and marginalization. In 5 years I think it is quite likely that a young white women in HR will be evaluating the caste-jati status of brown-skinned applicants to companies to make sure that the subcontiental employee pool is “diverse.”

Colleges and universities across the US are moving to ban caste discrimination:

Another time, Pariyar brought up his experiences with caste discrimination during a classroom discussion about the trauma of racism and sexism. Some South Asian students in the class, he said, reacted as though caste discrimination was completely foreign to them. He felt they were effectively gaslighting him. And when he tried to organize a conference on issues of caste, Pariyar said he got little support from other South Asians.

The story starts out with the experiences of a Dalit from Nepal who seems to have immigrated to the US. Many of the instances of caste discrimination in the US seem to be from fellow Nepali immigrants. It is possible that immigrants from Nepal bring some caste attitudes? Obviously. But when you switch to the context of talking about caste with Indian Americans born or raised in the US, they may actually honestly not understand much what it means. The piece is flattening the experience of a recent immigrant with Indian Americans, and this flattening and conflation is what’s going to happen if caste becomes a protected class more broadly.

Later on in the piece:

The opponents, who included alumni, professors and community members, argued that discussions about caste unnecessarily divided South Asians and that caste discrimination no longer existed. They claimed that caste was a construct of British colonialism, even though it had existed for millennia, and insisted that the resolution would instead provoke hate against Hindus on campus.

Krystal Raynes, a student at Cal State Bakersfield who currently serves as a CSU student trustee, wasn’t familiar with caste and caste-based discrimination before that meeting. But the language and line of reasoning she heard that day rang familiar.

“It reminded me so much of the discrimination happening against Black people in America,” she said. “Black students being gaslighted, [being told] your experience isn’t discrimination, your experience isn’t oppression.”

There are a few issues here. Indians quite often engage in what we’ll call “denialism” about caste and how it shapes Indian society. When you go around claiming caste was a construct of British colonialism, and discrimination no longer exists, you’ll seem crazy to people. Even though the reality is that in the US making caste a protected class cause huge problems, obfuscating or whitewashing the reality of caste in India does not help your argument in America.

Second, Americans are really just reinterpreting caste in the context of black-white relationships in this country. It’s not about India, it’s about America, and some Indian Americans (the founder of Equality Labs) are engaging in “cultural arbitrage” to to provide a “product” that American administrators can “consume.”

UC Davis quietly added caste to its anti-discrimination policy. Will it cause others to do the same?

Yes, it will. American liberals will now start talking incessantly about caste. Some notes

– <1% of Indian Americans are Dalits from surveys I have seen

– 30-40% of 1.5 and 2nd gen. Indian Americans out marry racially. Most do not, in my experience, in-marry in terms of jati when they marry other Indian Americans

– 25% of Indian Americans are Brahmin, but they are not wealthier or more educated than other groups on the whole. The richest Indian Americans seem to have names like Agrawal from what I have seen in private data

Everyone is talking about this piece from Bloomberg, How Big Tech Is Importing India’s Caste Legacy to Silicon Valley Graduates from the Indian Institutes of Technology are highly sought after by employers. They can also bring problems from home. If you are not a Bloomberg subscriber using “incognito mode” in your browser should allow you to read it. Two comments:

– The piece is mostly about India. Not the USA or Silicon Valley. To me, this indicates there wasn’t much real material in Silicon Valley to report on

– It seems that the American press is recycling the same incidents and quoting the same experts. There’s no deep scholarly analysis, just anecdotes and assertions

Overall, I think there really isn’t much of an issue around “caste” in the USA. Part of it is the fact that Americans of Indian origin are not representative of the demographics of India. 25% are Brahmin, but for the other groups, there is no variation in income education and income (or not much). I’ve seen the data that consulting firms use that is not widely shared. The selective sieve is strong. There are very few self-identified Dalits. About 1%. It could be these Dalits are on the receiving end of prejudice, but there aren’t that many of them for this to be pervasive.

This is not to deny that there aren’t issues with the Indian American community, which is mostly immigrant and dates to after the year 2000. But it’s not a simple and easy morality story that the media and social justice activists want. So they are manufacturing this, and that really angers me, because I dislike lying and propaganda.

When perusing Twitter I occasionally see arguments between the troll Araingang and contributors to this weblog on various topics. Many times I don’t really what the argument is about because I feel it’s deeply semantic.

So, for example, caste, varna, and jati. I know the dictionary definition of all this stuff and the various arguments. As an atheist, and someone who has “no caste” or varna or jati, I’m not very interested in theological arguments as to the origin of these concepts, their validity, and their application. Muslims for example can write 1,000-page books on Tawhid. I don’t care. What I care about is the application of Shariah law upon dhimmis and the heterodox. The rest is commentary.

In the 2000’s I read books such as Nicholas Dirks’ Castes of Mind: Colonialism and the Making of Modern India. The argument and evidence marshaled suggest that the raw materials of the caste system predate the British, but their system of manipulation, organization, and rationalization was critical.

Then, in the period after 2010, I began reading and analyze the genetic data. I was shocked at how clear and distinct varna and jati differences were. My friend Surya Yalamanchili sent me his DNA last year, and I asked him if he was Kamma. He had no idea what that meant, but the genetic evidence seemed persuasive to me from other people he clustered within my private data. He asked his mother, and she said “yes.” He was shocked. I was not.

The conclusion I draw from this, along with patterns such as higher steppe ancestry in “higher varna,” is that there are deep roots and structures to the inequality we see across the Indian subcontinent. It is possible that in fact, the jatis were “separate but equal.” But I doubt that just as I doubt the “peace” Islam imposed upon dhimmis was welcomed on the whole (in some cases, yes). Dalits in particular have very small effective populations. That means their genes show evidence of high levels of inbreeding because of incredibly small marriage networks.

This post is less about what I believe, then trying to understand what you know and believe. The genetic data is something I am familiar with. I work with it. The historical evidence I do not know. Were there Dalit kings? Were there long periods where Brahmins were subordinate as menial servants to Sudra jatis?

I understand that Hindus of a more progressive bent are uncomfortable with the association between caste and their religion and identity. Religion is what man makes it, and so I do not see its connection to Hinduism as necessary, ineluctable, and eternal. But, the impact of caste is so strongly stamped on the genes of so many Indians I cannot brush it away as a detail of history.