What’s Problematic With This Caste-is-dead Narrative Is That Not Only Is It Incorrect And Untrue But

What’s problematic with this caste-is-dead narrative is that not only is it incorrect and untrue but also that it benefits the savarna in ways that keep the social stratification intact. By denying the current impact of caste on the Dalit’s access to resources, the savarna uses his/her caste privilege to compete for the same set of resources while justifying his/her resentment for affirmative action policies. In so doing, the savarna leverages the widely popular anti-government stand to criticise reservation schemes but continues to reap the benefits his/her caste privilege offers him - social mobility; access to education, healthcare, and career opportunities; possession of ancestral land, property and wealth; trans-national networks and partnerships; and the ease of social acceptance for his/her lifestyle, choices, behaviour and relationships. The savarna, in effect, looks as if s/he is liberal and modern - liberal enough to criticize the state, and modern enough to not believe in the caste system. But if the savarna is indeed that modern, should we not expect him to remove the sacred thread, or not speak in a dialect that gives his/her caste away, or not be particular about marrying into the same caste, or say no to caste-based rituals and festivals? If indeed s/he is that liberal, isn’t it only logical that we expect him/her to shame the state for not addressing caste-based atrocities, or not display selective outrage for only terrorist attacks and animal torture, and show action-oriented solidarity with anti-caste movements? Shouldn’t the savarna demonstrate his/her newly discovered modern identity, which s/he claims is very different from his/her conservative parents, in ways that are more credible and believable? And more importantly, should we not expect the savarna, especially the one who wears the progressive and politicized label, to primarily question his/her privilege and his/her family’s on account of being dominant caste? Most often, the savarna, regardless of his/her social labels, does not feel the need to live up to any of the above expectations; s/he believes his caste privilege also offers him immunity from all kinds of criticism. S/He is at liberty to pick and choose aspects of his identity and lead a lifestyle that is under no compulsion to corroborate his cover story. His/Her privilege allows him to practice caste under the guise of ‘cultural roots’.

Christina Thomas Dhanaraj, “Caste, Friendship, and Solidarity” (via asianamericanfeminisms)