Caste, Race, and Social Division in the U.S. Theme Analysis

America is an old house. We can never declare the work over. […] When you live in an old house, you may not want to go into the basement after a storm to see what the rains have wrought. Choose not to look, however, at your own peril. The owner of an old house knows that whatever you are ignoring will never go away. Whatever is lurking will fester whether you choose to look or not. Ignorance is no protection from the consequences of inaction.

Like other old houses, America has an unseen skeleton, a caste system that is as central to its operation as are the studs and joists that we cannot see in the physical buildings we call home. Caste is the infrastructure of our divisions. It is the architecture of human hierarchy, the subconscious code of instructions for maintaining, in our case, a four-hundred-year-old social order. Looking at caste is like holding the country's X-ray up to the light.

Day after day, the curtain rises on a stage of epic proportions, one that has been running for centuries. The actors wear the costumes of their predecessors and inhabit the roles assigned to them. The people in these roles are not the characters they play, but they have played the roles long enough to incorporate the roles into their very being, to merge the assignment with their inner selves and how they are seen in the world.

Caste is a living, breathing entity. It is like a corporation that seeks to sustain itself at all costs.

The Nazis needed no outsiders to plant the seeds of hatred within them. But in the early years of the regime, when they still had a stake in the appearance of legitimacy and the hope of foreign investment, they were seeking legal prototypes for the caste system they were building. They were looking to move quickly with their plans for racial separation and purity, and knew that the United States was centuries ahead of them with its anti-miscegenation statutes and race-based immigration bans.

The United States and India would become, respectively, the oldest and the largest democracies in human history both built on caste systems undergirded by their reading of the sacred texts of their respective cultures. In both countries, the subordinate castes were consigned to the bottom, seen as deserving of their debasement, owing to the sins of the past.

It is the fixed nature of caste that distinguishes it from class, a term to which it is often compared. Class is an altogether separate measure of one's standing in a society, marked by level of education, income, and occupation, as well as the attendant characteristics, such as accent, taste, and manners, that flow from socioeconomic status. These can be acquired through hard work and ingenuity or lost through poor decisions or calamity. If you can act your way out of it, then it is class, not caste.

Endogamy enforces caste boundaries by forbidding marriage outside of one's group and going so far as to prohibit sexual relations, or even the appearance of romantic interest across caste lines. It builds a firewall between castes and becomes the primary means of keeping resources and affinity within each tier of the caste system. Endogamy, by closing off legal family connection, blocks the chance for empathy or a sense of shared destiny between the castes.

Their exclusion was used to justify their exclusion. Their degraded station justified their degradation. They were consigned to the lowliest, dirtiest jobs and thus were seen as lowly and dirty, and everyone in the caste system absorbed the message of their degradation.

When a house is being built, the single most important piece of the framework is the first wood beam hammered into place to anchor the foundation. That piece is called the mudsill, the sill plate that runs along the base of a house and bears the weight of the entire structure above it. The studs and subfloors, the ceilings and windows, the doors and roofing, all the components that make it a house, are built on top of the mudsill. In a caste system, the mudsill is the bottom caste that everything else rests upon.

Both Nazi Germany and the United States reduced their outgroups, Jews and African-Americans, respectively, to an undifferentiated mass of nameless, faceless scapegoats, the shock absorbers of the collective fears and setbacks of each nation. Germany blamed Jews for the loss of World War I, for the shame and economic straits that befell the country after its defeat and the United States blamed African-Americans for many of its social ills. In both cases, individuals were lumped together for sharing a single, stigmatizing trait, made indistinct and indistinguishable in preparation for the exploitation and atrocities that would be inflicted upon them. Individuals were no longer individuals.

The crimes of homicide, of rape, and of assault and battery were felonies in the slavery era as they are today in any civil society. They were seen then as wrong, immoral, reprehensible, and worthy of the severest punishment. But the country allowed most any atrocity to be inflicted on the black body.

From the beginning, the power of caste and the superior status of the dominant group was perhaps never clearer than when the person deemed superior was unquestionably not.

An otherwise neutral trait had been converted into a disability. The teacher later switched roles, and the blue-eyed children became the scapegoat caste, with the same caste behavior that had arisen the day before between these artificially constructed upper and lower castes. […]

Classroom performance fell for both groups of students during the few hours that they were relegated to the subordinate caste. The brown-eyed students took twice as long to finish a phonics exercise the day that they were made to feel inferior.

"I watched my students become what I told them they were," [Mrs. Elliott] told NBC News decades later.

[Tushar and I] had both been miscast, each in our own way, and could see through the delusion that had shaped and restricted us from the other side of our respective caste systems. We had broken from the matrix and were convinced that we could see what others could not and that others could see it, too, if they could awaken from their slumber.

If the lower-caste person manages actually to rise above an upper-caste person, the natural human response from someone weaned on their caste's inherent superiority is to perceive a threat to their existence, a heightened sense of unease, of displacement of fear for their very survival. "If the things that I have believed are not true, then might I not be who I thought I was?" The disaffection is more than economic. The malaise is spiritual, psychological, emotional. Who are you if there is no one to be better than?

This was the thievery of caste, stealing the time and psychic resources of the marginalized, draining energy in an already uphill competition. […]

It can lead those down under to absorb into their identities the conditions of their entrapment and to do whatever it takes to distinguish themselves as superior to others in their group, to be first among the lowest.

Under the spell of caste, the majors, like society itself, were willing to forgo their own advancement and glory, and resulting profits, if these came at the hands of someone seen as subordinate.

People who appear in places or positions where they are not expected can become foot soldiers in an ongoing quest for respect and legitimacy in a fight they had hoped was long over.

In Germany, displaying the swastika is a crime punishable by up to three years in prison. In the United States, the rebel flag is incorporated into the official state flag of Mississippi.

Compared to our counterparts in the developed world, America can be a harsh landscape, a less benevolent society than other wealthy nations. It is the price we pay for our caste system. In places with a different history and hierarchy, it is not necessarily seen as taking away from one's own prosperity if the system looks out for the needs of everyone.