Nice motte and bailey. Disengage.
Cool, whatever you say. I wholeheartedly agree
I’m not talking about diaspora Indians.
How am I being racist by pointing out how casteism favors these upper caste people to pave their way to power or that the brahmin diaspora is sangh adjacent.
Really?
I know a thing or two about brahmins. Cause I am from South India.
Ok let me phrase it in a way you might understand.
CW: Racism
“Trust me I’m black I know about this stuff. Once a house n***** always a house n*****!”
^ That’s essentially what you are doing and what you sound like.
Even if she doesn’t, it got her there while the broader brahmin transplants view her only through that. I’m sure all those other brahmin transplants like ramaswamy or usha give some shit to their “heritage”.
From what I’ve seen, diaspora Indians don’t really like Kamala. A lot of them don’t even see her as Indian and I highly doubt anyone knows her caste. I didn’t know it until this post. Those diaspora Indians most likely view her as “black” because that’s how she identifies anyways.
Listen critcize her all you want, but all this “sHe BrAhMiN bRo! ahahfdahdhfhasfhdah” shit is pretty fucking weird and low-key racist.
All three of those mentioned come from Brahmin families. What’s up? Or do you actually not know anything about the caste system
You mean the “Brahmin” mother who married a BLACK GUY who writes about Marxist shit? WTF are you on about?
Apparently that user does. Not gonna lie OP is kinda being mega racist.
In addition to what others have said, it’s also the model minority thing. There’s a good portion about this in a book called “We Too Sing America” by Deepa Ayer. She described a “racial bribe” phenomenon (sorry long quotes coming through, I’ve bolded important parts):
At times, non-Black communities of color have colluded, consciously and unwittingly, to maintain White supremacy and its racial hierarchy in place. Our positions on the racial ladder in America dictate the opportunities, privileges, and entitlements that are available to us. Blacks are at the bottom, while Whites maintain the top position. Latinos, Arabs, and Asians fall in middle positions. The racial ladder preserves White privilege while propagating anti-Black racism. Racial groups in the middle maintain and reinforce this structure, sometimes with their consent. For example, immigrants of various racial backgrounds internalize racist attitudes toward Black Americans in the process of becoming “Americanized.” In her 1993 essay “On the Backs of Blacks,” author Toni Morrison explains that “the move into mainstream America always means buying into the notion of American blacks as the real aliens. Whatever the ethnicity or nationality of the immigrant, his nemesis is understood to be African American.”
South Asians, Arabs, and other Asians have historically been tempted to take this racial bribe in order to advance to higher positions on the racial hierarchy. We must firmly decline this invitation. When we do so, we can begin to dismantle the racial ladder altogether.
In their book The Miner’s Canary, Lani Guinier and Gerald Torres explain that the racial bribe has four goals: “(1) to defuse the previously marginalized group’s oppositional agenda, (2) to offer incentives that discourage the group from affiliating with black people, (3) to secure high status for individual group members within existing hierarchies, and (4) to make the social position of ‘Whiteness’ appear more racially or ethnically diverse.” That is, non-Black communities of color are often invited to take the racial bribe in order to make the status of Whiteness more appealing and to signal Whites’ openness to diversity.
Why are South Asians especially vulnerable to the racial bribe? The myth of cultural exceptionalism is partly to blame. It promotes the idea that South Asians possess innate cultural characteristics that propel them to succeed and thrive more than other minority groups. This narrative is tied closely to the model minority concept that purports similar views of the intellectual superiority of Asian Americans. The nuanced difference between these two narratives is that cultural exceptionalism is less focused on explicit racial comparisons to other groups, while the model minority narrative explicitly creates a wedge between Asian American and Black communities. Policy makers often exploit the model minority narrative to deny access to benefits to people of color as a whole by claiming that Asian Americans do not need them.
If you wanna read more about it, just look up “We Too Sing America” by Deepa Ayer. Here are some links from Anna’s Archive:
https://annas-archive.org/md5/9b7552f3607e8244dd8abe93d3ea2a50 (epub)
https://annas-archive.org/md5/cf043ff43fcc1b4e14db31fa0ece2b9c (pdf)
I literally said disengage and you say this:
Who’s being debatebro about it? Once again, disengage means disengage.