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It's More Than Racism: Isabel Wilkerson Explains America's 'Caste' System

Terry Gross

In her new book, Caste, Pulitzer Prize-winning journalist Isabel Wilkerson examines the laws and practices that created what she describes as a bipolar, Black and white caste system in the United States. Above, a sign in Jackson, Miss., in May 1961. William Lovelace/Hulton Archive/Getty Images hide caption

In her new book, Caste, Pulitzer Prize-winning journalist Isabel Wilkerson examines the laws and practices that created what she describes as a bipolar, Black and white caste system in the United States. Above, a sign in Jackson, Miss., in May 1961.

Pulitzer Prize-winning author Isabel Wilkerson says racism is an insufficient term for the systemic oppression of Black people in America. Instead, she prefers to refer to America as having a "caste" system.

Wilkerson describes caste an artificial hierarchy that helps determine standing and respect, assumptions of beauty and competence, and even who gets benefit of the doubt and access to resources.

"Caste focuses in on the infrastructure of our divisions and the rankings, whereas race is the metric that's used to determine one's place in that," she says.

Wilkerson notes that the concept of caste has been around for thousands of years: "[Caste] predates the idea of race, which is ... only 400 or 500 years old, dating back to the transatlantic slave trade."

Caste, she adds, "is the term that is more precise [than race]; it is more comprehensive, and it gets at the underlying infrastructure that often we cannot see, but that is there undergirding much of the inequality and injustices and disparities that we live with in this country."

Author Interviews

Great migration: the african-american exodus north.

Wilkerson's 2010 book, The Warmth of Other Suns , focused on the great migration of African Americans from the South to the North during the 20th century. In her new book, Caste: The Origins of Our Discontents, Wilkerson says that acknowledging America's caste system deepens our understanding of what Black people are up against in the United States.

Interview Highlights

On hearing a Nigerian-born playwright say that there are no Black people in Africa

It's so shocking to our ears, because, of course, we say that there is an entire subcontinent of people who we would view as Black, but what she was saying was that until you come to the United States, they themselves do not see themselves as Black, they are Igbo ... or they are Yoruba or whatever it is that they are in terms of their ethnicity and identity.

It is only when they enter into a multilayered caste structure ... a hierarchy such as this, do they then have to think of themselves as Black. But back where they are from, they do not have to think of themselves as Black, because Black is not the primary metric of determining one's identity.

On how being "white" is an American innovation

It's an innovation that is only several hundred years old, dating back to the time of the transatlantic slave trade. And that is because before that time, there were humans on the land wherever they happened to be on this planet, and because of the way people were living on the land, they were merely who they were.

They were Irish or they were German or they were Polish or Hungarian, and only [thought of themselves as white] after the transatlantic slave trade, only after people who had been spread out all over the world converged in this one space — the New World — to create a new country, a new culture where all of these people were then interacting and having to figure out how they were going to relate to one another.

That is when you have a caste system that emerges, a caste system that emerges that instantly relegates those who were brought in to be enslaved ... to the very bottom of the caste system, and then elevated those who looked like those who had who created the caste system — meaning those who were British and Western Europeans — at the very top of the caste system. And anyone who entered that caste system had to then navigate and figure out how were they [were] going to manage, how are they [were] going to survive and succeed in this system. And also upon arrival, discovering that they were assigned to a particular category, whether they [wished] to be in it or not.

That means that until arriving here, people who were Irish, people who were Hungarian, people who were Polish would not have identified themselves back in the 19th century as being white, but only in connection to the gradations and ranking that occurred and was created in the United States — that is where the designation of white, the designation of Black and those in between came to have meaning.

On where people of color who are not Black fit into the caste system

There was a tremendous churning at the beginning of the 20th century of people who were arriving in these undetermined or middle groups that did not fit neatly into the bipolar structure that America had created. And at the beginning of the 20th century, there were petitions to the Supreme Court, petitions to the government, for clarity about where they would fit in. And they were often petitioning to be admitted to the dominant caste.

One of the examples, a Japanese immigrant petitioned to qualify for being Caucasian because he said, "My skin is actually whiter than many people that I identified as white in America. I should qualify to be considered Caucasian." And his petition was rejected by the Supreme Court. But these are all examples of the long-standing uncertainties about who fits where when you have a caste system that is bipolar [Black and white], such as the one that was created here.

On the surprising origin of the term "Caucasian"

Wilkerson won the National Book Critics Circle Award for her book about the Great Migration, The Warmth of Other Suns. Joe Henson/Penguin Random House hide caption

Wilkerson won the National Book Critics Circle Award for her book about the Great Migration, The Warmth of Other Suns.

There was a physician, a German physician in the 18th century who had this obsession with skulls, and he collected these skulls from all over the world and his effort to determine who was supreme in humanity. So he had skulls from all over the world, and he identified the most beautiful skulls as having come from the area around the Caucasus Mountains. And as a result of that, because they were, in his view, so beautiful, he decided to identify this skull as Caucasian clearly, and to name the group to which he belonged as Caucasians.

In other words, this was the group that was the most beautiful and perfect of all groups of humanity. This was a group that he presumed himself to belong to — though he was German. And this was the group that he described as European, and thus the word "Caucasian" actually refers to people who come from the Caucasus Mountains.

Now, what's fascinating about that as well is that the very people who were from that region of the world actually are among those who had the most difficult time gaining entry to the United States as citizens as white in the early 20th century, because they did not qualify based upon the preferences for those who were from Northern European ancestry.

On how the U.S. used immigration as a legal way to maintain the caste system

Code Switch

With trump at the border, a look back at u.s. immigration policy.

Curating the population means deciding who gets to be a part of it and where they fit in upon entry, and so there is a tremendous effort at the end of the 19th century, the beginning of the 20th century, with the rise of eugenics and this growing belief in the gradations of humankind that they wanted to keep the population closer to what it had been at the founding of the country. And so there was an effort to restrict who could come into the country if they were not of Western European descent.

Tremendous back and forth, tremendous efforts on the part of eugenicists who then held sway in the popular imagination, tremendous effort to keep out people who we now would view as part of the dominant group. It was a form of curating who could become a part of the United States and where they would fit in, and they used immigration laws to determine who would be able to get access to that dominant group.

On why the Nazis studied American Jim Crow laws

Eugenics, Anti-Immigration Laws Of The Past Still Resonate Today, Journalist Says

I have to say that my focus was not initially on the Nazis themselves, but rather on how Germany has worked in the decades after the war to reconcile its history. But the deeper that I got, and the more that I looked into this, the deeper I searched, I discovered these connections that I would never have imagined.

It turned out that German eugenicists were in continuing dialogue with American eugenicists. Books by American eugenicists were big sellers in Germany in the years leading up to the Third Reich. And then, of course, the Nazis needed no one to teach them how to hate. But what they did was they sent researchers to study America's Jim Crow laws. They actually sent researchers to America to study how Americans had subjugated African Americans, what would be considered the subordinated caste. And they actually debated and consulted American law as they were devising the Nuremberg Laws and as they were looking at those laws in the United States.

They couldn't understand why, from their perspective, the group that they had identified as the subordinated caste was not recognized in the United States in the same way. So that was the unusual interconnectedness that I never would have imagined.

On the Nazi reaction to America's "one drop rule," which maintained that a person with any amount of Black blood would be considered Black

That idea of the one drop rule, that was viewed as too extreme to [the Nazis]. It was stunning to hear that. ... The Nazis, in trying to create their own caste system, what could be considered a caste system, went to great lengths to really think hard about who should qualify as Aryan, because they felt that they wanted to include as many people as they possibly could, ironically enough, and as they looked at the United States, it did not make sense to them that a single drop of Black blood would make someone Black, that they could not and did not accept. And in defining and creating their own hierarchy, they ended up coming up with a different configuration that actually encompassed more people into the Aryan side than would have been considered than the equivalent would have been in the United States.

Sam Briger and Thea Chaloner produced and edited the audio of this interview. Bridget Bentz and Molly Seavy-Nesper adapted it for the Web.

More ‘can and must be done’ to eradicate caste-based discrimination in Nepal

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Shocked over the killing last weekend of five men in Nepal, who had planned to escort home one of their girlfriends from a higher caste, the UN human rights chief on Friday stressed that ending caste-based discrimination is “fundamental” to the overall sustainable development vision of leaving no one behind.

“It is distressing that caste-based prejudices remain deeply entrenched in our world in the 21st century, and I am filled with sadness for these two young people who held high hopes of building a life together despite the obstacles presented by their accident of birth” said High Commissioner for Human Rights Michelle Bachelet, referring to the couple at the centre of the tragedy.

Last Saturday, a 21-year-old man from the ‘untouchable’ Dalit caste, known as Nawaraj BK, and his friends, traveled some 32 km from Jajarkot district, to Western Rukum district, the home of the man’s girlfriend, who belongs to a higher social caste.

They intended to escort the young woman back to their home district, reportedly at her request, but were attacked and chased into a river. Five men, four of whom were also Dalits, were later found dead, while another is still missing.

UN Human Rights

“Caste-based discrimination remains widespread, not only in Nepal but other countries, and often leads to serious harm and, as in this case, even loss of life”, lamented Ms. Bachelet. 

Dalits under attack

Nawaraj’s case is not an isolated one.

Dalits, formerly known as “untouchables”, have suffered for generations of public shaming at the hands of upper-caste Hindus and continue to face widespread atrocities across the country, with any seeming attempts at upward social mobility, violently shut down.

In a similar case, disturbing reports have also emerging about a 12-year-old Dalit girl who was killed in a separate attack in the village of Devdaha, in the Rupandehi district in southern Nepal.

She is said to have been forcibly married to her alleged rapist from a dominant caste. The girl’s body was reportedly left hanging from a tree on Saturday.

The High Commissioner called for an independent investigation into the attacks, underscoring that the victims and their families have the right to justice, truth and reparations.

Searching for justice

The killings have triggered outrage in Nepal, prompting the federal Ministry of Home Affairs to establish a five-member “high-level investigation committee” to look into the incident. 

On Tuesday, police reportedly filed a complaint against 20 alleged perpetrators. 

“Despite constitutional guarantees, impunity for caste-based discrimination and violence remains high in Nepal”, according to the UN human rights office ( OHCHR ). 

And while the country has taken “big strides to address this scourge”, she maintained that “so much more can and must be done, to eradicate this blight on society”.

The Nepali Parliament’s Law, Justice and Human Rights Committee has asked authorities to immediately investigate two cases of gang-rape of Dalit women, as well as other caste-based cases involving murder, enforced disappearances and forced abortion.

Although Nepal is party to the Convention on the Elimination of All Forms of Racial Discrimination , the Committee tasked with monitoring the treaty observed that despite the abolition of “untouchability” in Nepal, Dalits continue to face deep-rooted discrimination, including issues surrounding inter-caste marriages.

Discrimination at every turn

And the risks for this vulnerable caste has only increased during the COVID-19 pandemic. 

On Monday, the parliamentary committee directed the Government to investigate all incidents of caste-based discrimination and violence during the coronavirus lockdown. 

Dalits in Nepal and other countries experience discrimination at every level of their daily lives, limiting their employment and educational opportunities, the places where they can collect water or worship, and their choice of who to marry, says OHCHR.

Structural barriers and discrimination force Dalits to continue low-income and dehumanizing employment, such as manual scavenging, disposing of dead animals, digging graves or making leather products.

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Guest Essay

Why Is Caste Inequality Still Legal in America?

By Paula Chakravartty and Ajantha Subramanian

Dr. Chakravartty is a professor of media and communication at New York University who has written extensively about race, migration and labor in the United States and India. Dr. Subramanian is a professor of anthropology and South Asian studies at Harvard University and has written extensively about caste and democracy in India.

Caste is not well understood in the United States, even though it plays a significant role in the lives of Americans of South Asian descent. Two recent lawsuits make caste among the South Asian diaspora much more visible. They show that oppressed castes in the United States are doubly disadvantaged — by caste and race. Making caste a protected category under federal law will allow for the recognition of this double disadvantage.

Caste is a descent-based structure of inequality. In South Asia, caste privilege has worked through the control of land, labor, education, media, white-collar professions and political institutions. While power and status are more fluid in the intermediate rungs of the caste hierarchy, Dalits, the group once known as “untouchables” who occupy its lowest rung, have experienced far less social and economic mobility. To this day, they are stigmatized as inferior and polluting, and typically segregated into hazardous, low-status forms of labor.

The Indian government has many laws to combat caste prejudice and inequality. But attempts to provide oppressed castes with protection and redress — through affirmative action, for example — are met with fierce opposition from privileged castes. The past 20 years have also witnessed the rise of Dalit political movements and the emergence of a nascent middle class that has benefited from affirmative action. However, oppressed castes’ claims to dignity, well-being and rights are still routinely met with social ostracism, economic boycotts or physical violence.

Caste continues to operate in America, among the South Asian diaspora, but in a very different legal and economic context. Immigrants from India and other South Asian countries began arriving in large numbers after restrictive immigration policies based on rigid racial hierarchies were changed starting in the second half of the 20th century. These reforms provided opportunities mostly for privileged castes, like our own families, who have used their historical advantages to become an affluent and professionally successful racial minority in the United States.

Oppressed castes are a minority within this minority, and they continue to be subject to forms of caste discrimination and exploitation, as the two lawsuits make clear. Together, these cases show how caste operates within America’s racially stratified work force to create largely hidden, yet pernicious patterns of discrimination and exploitation. In both, the litigants are members of the oppressed caste Dalits.

One case is a discrimination suit filed in June 2020 against the technology conglomerate Cisco Systems Inc. and two supervisors by the California Department of Fair Employment and Housing on behalf of a Dalit engineer. According to the lawsuit, Cisco failed to adequately address caste discrimination by two privileged-caste supervisors. The Dalit engineer alleges that one of the supervisors “outed” him as a beneficiary of Indian affirmative action. The lawsuit says that when he complained to the human resources department, both supervisors retaliated by denying him opportunities for advancement.

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Caste Discrimination Exists in the U.S., Too—But a Movement to Outlaw It Is Growing

I n late January, California State University added caste to its non-discrimination policy. With more than 437,000 students and 44,000 employees statewide, it is the largest academic institution to do so. But it is not alone. Brandeis University was the first to take this step in 2019. University of California, Davis, Colby College, Colorado College, the Claremont colleges, and Carleton University followed suit. In August 2021, the California Democratic Party added caste as a protected category to their Party Code of Conduct. And in December 2021, the Harvard Graduate Student Union ratified its collective bargaining agreement, which included caste as a protected category for its members.

What is caste? How is caste discrimination expressed? And why are protections against caste discrimination an urgent issue in the U.S.?

Caste is a descent-based structure of inequality in which privilege works through the control of land, labor, education, media, white-collar professions and political institutions. Some seventy years after independence from colonial rule, the specter of casteism continues to haunt South Asia. The unequal inheritances of caste shape every aspect of social life, from education to marriage, housing, and employment. Caste discrimination still plagues all South Asian societies, including India, Bangladesh, Pakistan, Nepal, and Sri Lanka. To this day, oppressed castes are subject to stigma on the basis of perceived social and intellectual inferiority, and often consigned to the most exploitative segments of the labor market. This is especially true of Dalits, which is the broad term for the community that occupies the bottom rung of the caste ladder and suffers the unique stigma of untouchability. Dalits continue to face pervasive violence, humiliation, and exclusion. The coronavirus pandemic has only amplified the practice of ‘untouchability’ through the segregating and shunning of stigmatized groups.

The ugly realities of caste inequality and discrimination also shape the lives of South Asian communities in the diaspora. In the U.S., two recent lawsuits have exposed the pervasiveness of caste dynamics far beyond the borders of South Asia.

The first lawsuit was filed in June 2020 against the software company Cisco Systems. Brought by the California Department for Fair Employment and Housing, it alleges that the company failed to address caste discrimination against an employee from the Dalit caste by two supervisors from more privileged caste backgrounds.

The second was filed in May 2021 against the Hindu trust BAPS (Bochasanwasi Akshar Purushottam Swaminarayan Sanstha), a nonprofit that since 2009 has had the status of a 501 (c)(3) organization. It was brought by lawyers representing a group of Dalits who claim that they were brought to the United States under the R1 visa for religious workers and forced into underpaid, exploitative construction work on a Hindu temple in New Jersey. Both lawsuits reveal practices of caste discrimination and exploitation within America’s racially stratified workforce.

These lawsuits reflect long-standing trends within U.S. immigration. The 1965 Hart-Cellar Act legalized a preference for professional class migrants, such as doctors and engineers, from all over the world, even as it sought to undo the racial prejudices of the immigration laws that it replaced. The shift in immigration policy ensured that South Asians from dominant castes—the ones with privileged access to education and white-collar professions—were overrepresented in the United States in comparison to the South Asian population at large. The caste inequities of Indian education have allowed these groups to use their privilege to immigrate and succeed professionally.

The highly selective character of the professional South Asian American population has therefore created the conditions for caste bias and discrimination in hiring and promotion. This is especially the case in the U.S. technology sector, which has significant privileged caste representation. Although the first to be made public, the experience of the Dalit employee in the Cisco case is not uncommon. Following the filing of the case, Dalit tech workers employed in some of the biggest companies have come forward to attest to rampant caste bias. Most feel compelled to conceal their caste identities and pass as non-Dalits in workplaces that they share with members of more privileged castes. They experience these workplaces as minefields where colleagues from privileged castes might probe their backgrounds to find out their origins and where a misstep can lead to exposure and stigma. These workers indicate a clear preference for non-South Asian supervisors whose ignorance of caste ensures fairer treatment. While such testimonies provide an important starting point for understanding the employment experiences of oppressed castes in the U.S., more data on caste demographics is needed to reveal the scale of the problem.

These lawsuits underscore the need for adding caste to the existing set of categories that are protected against discrimination under federal law. The legal recognition of caste as a protected category will destigmatize caste identification and ensure that vulnerable caste groups do not feel threatened when revealing their identities. Most importantly, making caste a protected category would recognize a form of discrimination that deeply affects marginalized South Asian caste groups—highlighting prejudices that have been invisible for too long.

However, there are some South Asian Americans who argue that the legal recognition of caste discrimination would be harmful to South Asians in the U.S. One of the most prominent groups that has come out against adding caste to U.S. anti-discrimination law is the Hindu American Foundation (HAF). HAF contends that doing so will “single out and target Indian Americans for scrutiny and discrimination.” In her testimony at an April 29 public hearing on a proposal to recognize caste discrimination in Santa Clara, California, HAF Executive Director, Suhag Shukla, characterized caste as “a stereotype.” She asserted that if caste were added as a protected category, it would be used to “uniquely target South Asians, Indians, and Hindus for ethno-religious profiling, monitoring, and policing.” HAF also opposes the legal recognition of caste on the grounds that doing so will “target” the Hindu religion.

But caste is not a mere stereotype about South Asian societies. It is a lived reality that promotes unequal access to life, livelihood, and the capacity for human flourishing. Furthermore, caste must not be conflated with a nationality, ethnicity, or religion. Scholars have long shown, and human rights reports document , that caste exists across all South Asian nationalities, ethnicities, and religions. Testimonies at the Santa Clara hearing also confirmed this reality by attesting to casteism among South Asian Christians, Muslims, and Hindus alike. Spurious arguments about “Hinduphobia” should thus not be used to shield caste from scrutiny.

HAF’s arguments assume that dignity and rights are a zero-sum game. Extending protections to oppressed castes will not scapegoat Hindus, Indians, and South Asians any more than extending protections to women scapegoats men. To the contrary, acknowledging the realities of caste discrimination and any actions for accountability and justice that follow upon it would only expand the commitment to equal rights, inclusion, and dignity.

Opponents of making caste a protected category also argue that it would force South Asian Americans and their children to think of themselves in terms of caste identity. At the Santa Clara public hearing, for instance, several individuals speaking against the proposal testified that, as Americans, they no longer identify as members of castes. Privileged castes in the United States may well insist that they do not see or believe in caste. They may well believe that caste classification would impose an identity that they do not claim. But just as race-blindness does not erase racial privilege or disadvantage, caste-blindness does not erase caste privilege or disadvantage. Indeed, the claim to being caste-blind is itself an expression of privilege. As is clear from Dalit testimonies, oppressed castes do not have the luxury of caste blindness.

Caste and race cannot and should not be conflated. Yet, a broad parallel may be drawn between the experiences of racial minorities and oppressed caste groups in the U.S. While members of South Asian American communities rightly draw attention to the long history of racial exclusion and discrimination they have experienced in the U.S., those of privileged caste backgrounds simultaneously resist acknowledging the abiding ugliness of caste discrimination within their communities.

Unfortunately, it is this very history of racial discrimination that is now being wielded against protections for oppressed castes. HAF even contends that making caste a protected category would perpetuate colonial violence. In his testimony in Santa Clara, HAF Managing Director, Samir Kalra, stated that caste is a “British created legal category” and an identity “that was forced on South Asians.” He and other HAF members insist that caste is a colonial invention that was and could again be used as a weapon of white supremacy. But caste is a power difference that existed well before colonialism and did not end with it. As noted in a recent scholarly article, caste has long been “ a total social fact ” in South Asian societies. The Indian Constitution recognizes the deep history of caste inequality and has enacted various laws to combat and correct it. The Cisco and BAPS lawsuits demonstrate that caste inequality and discrimination have been carried by South Asians to the United States. Should different rules apply here simply because South Asians are a racial minority?

The same South Asian American groups that equate caste protections in the US with “Hinduphobia” also oppose any criticism of Hindutva, or Hindu nationalism, the political movement that has captured state power in India. For instance, HAF’s founder, Mihir Meghani, is the author of “Hindutva – the Great Nationalist Ideology,” an essay that was published on the website of India’s ruling party, the Hindu nationalist Bharatiya Janata Party. After the election of Narendra Modi in 2014, HAF has also lobbied U.S. lawmakers to adopt pro-Indian Government positions on the abrogation of the special status of the State of Jammu and Kashmir and on the Citizenship Amendment Act, a discriminatory law targeting Muslims.

But just as caste protections are not anti-Hindu, neither is criticism of Hindutva. Hindutva is an authoritarian political ideology aimed at transforming India from a secular democracy to a Hindu majoritarian country where Muslims, Christians, and other religious minorities are relegated to second-class citizenship. Under the current Hindu nationalist government in India, there has been a precipitous rise in religious and caste violence targeting Muslims, Christians, and Dalits and widespread crackdowns on dissenters who are languishing in prison without due process. South Asian American groups like HAF are thus engaged in a form of double-speak: they weaponize religious and racial minority protections in the U.S. while defending majoritarianism in India.

By twisting anti-discrimination protections for oppressed castes into racial and religious discrimination, those who oppose making caste a protected category distract attention from the pressing problem of caste in America. This defense of minority rights might appear progressive but we must recognize it for what it is: a defense of caste privilege by diasporic South Asians who are its beneficiaries. As a minority within a minority in the U.S., oppressed castes must get the recognition and protection they deserve.

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• Caste Discrimination

What is caste discrimination

Caste discrimination affects an estimated 260 million people

Caste discrimination affects an estimated 260 million people worldwide, the vast majority living in South Asia. It involves massive violations of civil, political, economic, social and cultural rights. Caste systems divide people into unequal and hierarchical social groups. Those at the bottom are considered ‘lesser human beings’, ‘impure’ and ‘polluting’ to other caste groups.

They are known to be ‘untouchable’ and subjected to so-called ‘untouchability practices’ in both public and private spheres. ‘Untouchables’ – known in South Asia as Dalits – are often forcibly assigned the most dirty, menial and hazardous jobs, and many are subjected to forced and bonded labour. Due to exclusion practiced by both state and non-state actors, they have limited access to resources, services and development, keeping most Dalits in severe poverty.

They are often de facto excluded from decision making and meaningful participation in public and civil life. Lack of special legislation banning caste discrimination or lack of implementation of legislation, due to dysfunctional systems of justice and caste-bias, have largely left Dalits without protection. Despite policy development and new legislation in some countries, fundamental challenges still remain in all caste-affected countries.

The progress that has been made is, to a large extent, a consequence of the tireless work of Dalit civil society groups in South Asia. They have also – through IDSN and by other means – managed to place caste discrimination firmly on the international human rights agenda. UN bodies and EU institutions are paying increasing attention to this issue.

The division of a society into castes is a global phenomenon not exclusively practised within any particular religion or belief system. In South Asia, caste discrimination is traditionally rooted in the Hindu caste system, according to which Dalits are considered ‘outcasts’. However, caste systems and the ensuing discrimination have spread into Christian, Buddhist, Muslim and Sikh communities. They are also found in Africa, other parts of Asia, the Middle East, the Pacific and in Diaspora communities.

Caste and untouchability

A central feature of caste discrimination is the so-called “untouchability practices”. It stems from the notion that different caste groups have varying degrees of purity and pollution, with Dalits and other caste-affected groups being so impure that they can pollute other groups.

Paradoxically, sexual abuse and rape against  Dalit women is not considered polluting to men from dominant castes.

If Dalits and other caste-affected groups challenge the untouchability practices, they often face violent sanctions and social boycott. Massive violations of human rights occur in relation to untouchability practices and other forms of caste-based discrimination.

Common untouchability practices:

• Segregation in housing, schools and cremation grounds
• De facto prohibition of inter-caste marriage
• Limitation or prohibition of access to public places such as roads, temples and tea houses
• Denial or limitation of access to public services such as water taps, health care and education
• Restrictions on occupation; assignment of the most menial, dirty and dangerous jobs as defined by the caste hierarchy
• De facto prohibition of access to ownership of land

The effect of untouchability practices and indeed the sexual abuse of “untouchable” women is that Dalits and other “untouchable” groups are kept powerless, separate and unequal.

Find out how these untouchability practices also constitute human rights violations

IDSN has created an extensive database on caste-based discrimination.

Click here for all documents on untouchability

Other resources

Untouchability in Rural India by Shah, Mander, Thorat, Deshpande & Baviskar (2006)

Understanding Untouchability – A Comprehensive Study of Practices and Conditions in 1589 Villages by Navsarjan Trust and the Robert F. Kennedy Center for Justice & Human Rights (2010)

Anthropology of Caste (from the International Encyclopedia of the Social Sciences, 2008)

Vidoes – Untouchability practices

Click here to view IDSNs YouTube channel with a selection of videos dealing with untouchability practices

Caste and human rights

Caste discrimination involves massive violations of civil, political, economic, social and cultural rights. Caste-affected communities are denied a life in dignity and equality.

According to a comprehensive UN study on discrimination based on work and descent , a number of human rights violations occur in relation to caste discrimination:

• The right to physical security and life and the right to be free from violence
• The right to equal political participation
• The right to fair access to justice
• The right to own land
• The right to equal access to public and social services
• The right to freedom of religion
• The right to marriage on free will
• The right to education
• The right to cultural identity
• The right to equal opportunity and free choice of employment
• The right to equal, just and favorable conditions of work
• The right to be free from forced or bonded labour
• The right to be free from cruel, inhumane or degrading treatment
• The right to health
• The right to adequate food, water, sanitation, clothing and housing

Impunity for the perpetrators of crimes against caste-affected groups and non-implementation of legislation permeates the justice and law enforcement systems. Dalit cases are often not reported, investigated or prosecuted properly. Policemen, lawyers and judges often belong to dominant castes and they are unwilling to investigate, prosecute and hear cases of crimes against Dalits. Very few cases of crimes against Dalits lead to conviction.

The United Nations Committee for the Elimination of Racial Discrimination  recommends with specific reference to caste-affected communities that all states “take the necessary steps to ensure equal access to the justice system for all members of descent-based communities as well as ensure the prosecution of persons who commit crimes against members of descent-based communities and the provision of adequate compensation for the victims of such crimes.”

Learn more about our work on international level to adress the human rights violations that stem from caste discrimination

Learn more about how we work with the business sector on corporate social responsibility

See the Human Rights Correspondence School lessons on caste discrmination here

Caste, race and descent

IDSN considers caste (and related discrimination and exclusion) to be a unique phenomenon – though widely spread in different geographical regions and cultural contexts. Among other unique aspects of caste systems are the association with (traditional) occupation, beliefs concerning purity and pollution, and ‘untouchability’ practices. Although caste is distinct from the concept of race, both types of discrimination produce comparable forms of political, economic, and social exclusion.

Precisely because of its unique nature – as well as the vast numbers of people affected globally and the severity of associated human rights violations – IDSN believes that caste discrimination warrants separate and distinctive treatment in the UN human rights system.

IDSN considers the argument about whether caste is similar to race to be an unproductive debate on semantics. States have the principal duty to promote, protect and respect the rights of citizens affected by all forms of discrimination, including caste discrimination, in accordance with existing international human rights obligations. States must avoid serious implementation gaps of their obligations in order to adhere to the fundamental principles of equality and non-discrimination, regardless of the grounds on which discrimination is exercised.

Download full version of IDSN position paper on caste, race and descent

Commmittee on the Elimination of Racial Discrimination

In 2002, CERD adopted General Recommendation 29 on the term “descent” in article 1(1) of the Convention, which reaffirmed that caste-based discrimination falls within the scope of the Convention and therefore constitutes an effective framework to improve analysis and reporting on governments’ performance.

Read about UN treaty body observations on caste discrimination

UN Special Rapporteur on contemporary forms of racism

The UN Special Rapporteur has several times reaffirmed the position of CERD that discrimination on the grounds of caste falls within the scope of existing instruments, in particular the International Convention on the Elimination of Alls Forms of Racial Discrimination.

Read about the UN Special Rapporteur on racism and caste

Durban Declaration and Programme of Action

Read about the Durban Review Conference, DDPA and caste discrimination

More information:

IDSN recommendations to the Human Rights Council

UN Principles and Guidelines on the effective eliminate of discrimination based on work and descent

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Title VII and Caste Discrimination

134 Harv. L. Rev. F. 456, https://harvardlawreview.org/2021/06/title-vii-and-caste-discrimination/

27 Pages Posted: 19 Nov 2020 Last revised: 21 Jun 2021

Guha Krishnamurthi

University of Maryland Francis King Carey School of Law

Charanya Krishnaswami

Affiliation not provided to ssrn.

Date Written: November 6, 2020

Caste oppression is real and present in our midst in the United States. In the summer of 2020, several employees of large tech firms like Google, Apple, Microsoft, and Cisco came forward with harrowing tales of workplace discrimination, including being paid less, denied promotions, and mocked for their caste background. And, undoubtedly, the scourge of caste discrimination extends beyond Big Tech. While caste discrimination is in no sense new, these recent reports should serve as a needed wake-up call. Eradicating caste discrimination demands our immediate collective attention and action. As just one step in the complex and continuing fight to eradicate caste oppression, this Essay contends that caste discrimination is cognizable under Title VII of the Civil Rights Act of 1964. In particular, we argue that in light of our understanding of the caste system and the Supreme Court’s teaching in Bostock v. Clayton County, caste discrimination is a type of racial discrimination, religious discrimination, and national origin discrimination — all covered under Title VII. Recognizing caste discrimination as such provides potent tools to the relevant stakeholders to combat caste oppression. But more importantly, it also confers duties upon employers and government institutions to be vigilant in ensuring that employees are safeguarded from caste discrimination.

Keywords: caste, caste discrimination, employment discrimination, Title VII

Suggested Citation: Suggested Citation

Guha Krishnamurthi (Contact Author)

University of maryland francis king carey school of law ( email ).

500 W. Baltimore Street Baltimore, MD 21201

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Essay on Casteism

Students are often asked to write an essay on Casteism in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Casteism

Understanding casteism.

Casteism is a social evil that divides people into different castes. It is based on birth and not on personal abilities or qualities. This system has been practiced in India for centuries and is a form of discrimination.

Impacts of Casteism

Overcoming casteism.

Education can play a vital role in eradicating casteism. It helps to promote equality and respect for all, regardless of their caste. Moreover, strict laws should be enforced to prevent caste-based discrimination.

250 Words Essay on Casteism

Introduction.

Casteism, a deeply entrenched social stratification system, has been a part of the Indian society for centuries. It is a hierarchical system where social status is determined by birth, leading to social and economic inequalities.

Origins and Evolution

Historically, casteism originated from the ‘Varna’ system of ancient India, where society was divided into four main categories. Over time, it evolved into a rigid and complex system of ‘Jatis’, or sub-castes, leading to numerous divisions within society.

Impact on Society

Casteism has had a profound impact on Indian society. It has led to social discrimination, economic disparities, and restricted social mobility. The lower castes have often been subjected to oppression and denied basic human rights.

Modern Context

In the modern context, despite legal prohibitions, casteism continues to pervade society. It influences aspects like marriage, education, and employment, perpetuating systemic inequalities. However, affirmative action policies and social reforms have been instrumental in challenging caste-based discrimination.

Casteism, an enduring social evil, continues to challenge India’s quest for social equality. It is incumbent upon society to eradicate caste-based discrimination and foster an environment of inclusivity and equality. Education, awareness, and stringent law enforcement can play a vital role in this transformation.

500 Words Essay on Casteism

Casteism, a deeply entrenched social stratification system, is a pervasive issue in many societies. Originating from the Hindu Varnas, it has transcended religious boundaries and permeated various aspects of life. This essay explores the origins, implications, and potential solutions to casteism.

Origins of Casteism

The roots of casteism can be traced back to the ancient Vedic period in India. The system was initially intended as an occupational division of society, but over time, it evolved into a hereditary hierarchy. The Brahmins (priests), Kshatriyas (warriors), Vaishyas (merchants), and Shudras (servants) formed the four primary castes. An additional group, the Dalits or ‘Untouchables,’ were considered outside the caste system.

Implications of Casteism

At a societal level, casteism hinders social cohesion and economic progress. It perpetuates inequality by restricting access to resources and opportunities based on birth rather than merit. This system also fosters a culture of discrimination and prejudice, which can lead to social unrest and conflict.

Casteism in the Modern Context

Despite legal prohibitions, casteism persists in modern societies, often in subtle forms. It continues to influence social interactions, political dynamics, and economic structures. In India, for instance, political parties often appeal to caste sentiments during elections. In the economic sphere, caste-based discrimination can limit access to jobs and education.

Addressing Casteism

Addressing casteism requires a multi-pronged approach. Legal measures are crucial, but they must be complemented by social and educational initiatives.

Socially, efforts should be made to promote inter-caste interactions and marriages, which can help break down caste barriers. Measures should also be taken to ensure equal access to resources and opportunities for all, irrespective of caste.

Educationally, curricula should include information about the harmful effects of casteism to foster a sense of equality and respect for all individuals.

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Essay on Casteism in India for Students and Children

500 words essay on casteism in india.

India is a country which is known to be very cultural throughout the world. However, the culture rooted deep in the country also has various problems. We are a country that has a prevalent problem of Casteism. Casteism refers to discrimination based on the caste of a person. It is a great social evil that needs to be done away with. It is responsible for stopping the country from developing. Furthermore, it also causes oppression which is very bad for society.

Impact on Life

Basically, the religious and social circles dictate Casteism in India. Mostly, people living in rural areas are facing this problem tremendously. This problem is centuries old and needs time to be abolished completely.

During the early times, the villages were segregated on the basis of their caste. They were made to live in separated colonies. Even the place for buying food or getting water was segregated from those of the upper castes. For instance, the highest caste i.e. Brahmin never touched anything which belonged to a person of a lower caste. Moreover, they were denied entry into temples as they though them to be impure.

When we look at the present scenario, the impact may not be as severe as in the early periods, but it is still worrying. The people of the upper caste are very much looked up to and given access to all amenities. Whereas, on the other hand, the people of lower caste are not given such respect in certain areas even today. Sometimes, they don’t even get the same rights.

Furthermore, inter-caste marriage is considered such a taboo. It is almost a crime to marry someone you love from the other caste. While the people in urban areas have broadened their thinking, rural ones have still not. The villagers still do not believe in this concept and it also gives rise to honor killings.

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A Social Evil

Casteism is a great social evil that must be fought against. We need to get rid of this unjust system. Moreover, it only exploits the lower caste sector and mends out ruthless treatment. The lower caste people are working hard and making a place for themselves in society today.

We need to abolish this social evil right away for a progressive India. Just because a person is born into a lower caste family, does not mean it will determine their value. Caste is nothing but a concept with no reference to the worth of a person. Therefore, we must not discriminate on the basis of a caste of a person.

The government also tries to help the lower caste people through their reservation system. As they do not get equal opportunities, the government ensures they get it through the reservation. However, it also has its negative points. It kills the opportunity for deserving people and hampers the growth by barring actual talent.

FAQs on Casteism in India

Q.1 How does Casteism impact life?

A.1 Casteism impacts the quality of life of a person. It deprives them of equal opportunities. Further, it also discriminates against them and makes them feel isolated from society. People don’t feel like they belong when we discriminate against them. Moreover, people also kill others in the name of honor killing due to Casteism.

Q.2 How is Casteism a social evil?

A.2 Casteism is a social evil which hinders the growth of a country. You see it is a very regressive concept that determines a person’s worth based on their value, giving no attention to their talent and qualifications. It also causes violence and hatred amongst communities.

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The caste struggle: Discrimination rife despite laws in place

Tika R Pradhan

In June last year Preeti Gaire, a junior technical assistant, was forced out of the cowshed of a local resident in Bhimsen Thapa Rural Municipality, Gorkha.

She was called to vaccinate the goats, but upon learning that she was a Dalit, the house owner with Poudel surname, did not allow her inside the shed where the goats were.

Gaire with the support of local Dalit leaders filed a complaint at the local police station but they were asked “to settle the issue” at the ward level. Later, the issue was “settled” after the Poudel family apologised.

“Even the school principal, who teaches social studies, said that such minor incidents keep on happening and such an issue should not be blown out of proportion,” Gaire told the Post over the phone from Gorkha. “Poudel had asked her to vaccinate the goats but when I entered the shed, she chided me and told me to step out, saying Dalits are not supposed to enter.”

Such discrimination against Dalits happens across Nepal on a regular basis, and not all the cases are reported. Gaire’s mother is a ward member and she says even she has faced discrimination at the hands of the so-called upper caste people.

“Once my mother was invited to a wedding party of a Newar family along with four other members of the ward. While others were allowed into the room, she was asked to stay outside,” Gaire shared. “When she was eating in the verandah, others left the party, saying she had touched the food.”

Although Nepal has made remarkable achievements to ensure the rights of Dalits, discriminatory practices are still prevalent, even in urban centres.

In June last year, Rupa Sunar, a mediaperson, was denied to rent an apartment in Kathmandu after the house owner learned about her caste. The house owner was arrested after she filed a complaint with police. The case then drew media attention after the then sitting minister minister Krishna Gopal Shrestha himself reached the police station to release the house owner.

Dalit rights activists and experts say there clearly is state complacency and abolition of untouachability and discrimination still remains a pipedream.

“There is a tendency among Nepali rulers to agree to speak and write on the issues related to untouchability only when they are compelled to do so. They, however, have failed to internalise the issue,” said Hira Vishwakarma, a researcher, writer and Dalit rights activist.

Exactly 16 years ago—on June 4, 2006— Nepal was declared an untouchability and discrimination free country.

Eleven years ago, on May 24, 2011, Nepal enacted a law criminalising caste-based discrimination. The Caste-Based Discrimination and Untouchability [Offence and Punishment] Act prohibits any discrimination on the basis of caste in any public or private sphere.

Section 2A (1) of the Act says each person shall have the right against untouchability and discrimination while Section 3 prohibits untouchability and discrimination. Section 3(1) says no one shall commit, or cause to commit untouchability and discrimination.

The Constitution of Nepal 2015 also has provisions against discrimination.

Article 24 (1) states that no person shall be subjected to any form of untouchability or discrimination in any private and public places on grounds of his or her origin, caste, tribe, community, profession, occupation or physical condition.

Clause 5 of the Article states that any act of untouchability and discrimination in any form committed in contravention of the constitutional provision shall be punishable by law as a severe social offence, and the victim of such act shall have the right to obtain compensation in accordance with law.

Also, Article 40 ensures economic, social and political rights of Dalits.

The Muluki Ain drafted 59 years ago didn’t have any punitive provisions for untouchability and caste-based discriminations. In 1991, it was amended including a punishment of three months of jail term and up to Rs30,000 fine after the 1990 constitution outlawed untouchability.

Dalit rights activists say on paper Nepal may look extremely progressive but in reality, the Nepali society continues to remain regressive as discrimination against Dalits continues even today.

The country has a constitutional body also to look into and protect Dalit rights.

“Just like Dalits, the National Dalit Commission also faces discrimination from the government,” said Devraj Bishwakarma, chairperson of the commission. “We don’t have any legal officer or any investigating officer. We have assigned office bearers to monitor cases of discrimination but they may not have legal knowledge.”

He said with no proper human resources, complaints filed at the commission are sent to the Nepal Police but most of the time, they do not respond about the progress made.

“We receive around 40-50 complaints each year but we lack human resources to look into them,” said Bishwakarma. “In most of the cases, authorities try to patch up cases through mediation.”

Existing laws, however, do not allow anyone except the National Dalit Commission to settle such cases through mediation. There are concerns from Dalit activists that even the National Dalit Commission should not have been given such an authority and the provision should be scrapped.

Removing caste-based discrimination is the most crucial issue for Nepal’s Dalits, who make up around 13 percent of the total population as per the 2011 census.

Rights activists say that laws now are in place—for several years—the focus should be on action, and concerted efforts are needed to ensure a just and equitable society where all persons can live without fear and lead a dignified life.

According to the advocates of the Dalit movement, incidents of violation are rife and many go unreported for the lack of a support system and even in cases which are reported, the offenders are not punished, thereby giving rise to the culture of impunity.

A survey by Samata Foundation, an organisation advocating for the rights of the Dalit community, shows that out of 78 cases of caste-based discrimination reported in the fiscal year 2019-20, only 40 were reported to the police and the number of reported cases in the previous year was half of that.

According to Nepal Police, 39 cases of untouchability were registered during the last fiscal year-2021/22 and 30 cases in 2020/21. Spokesperson of Nepal Police Senior Superintendent Bishnu Kumar KC said there are Women, Children and Senior Citizens Cell at all the 77 District Police Offices which records the incidents of untouchability as well. Police have started to keep the record of untouchability since 2013.

The Caste-Based Discrimination and Untouchability [Offence and Punishment] Act was adopted in 2011. The original bill had recommended that the government introduce an overall plan of action, like National Action Plan, to eradicate caste-based discrimination. But not much has been done to formulate such an action plan which could have provided an institutional tool to implement the legal provisions and commitments.

A report entitled “Human Rights situation of Dalit Community” by the National Human Rights Commission in October 2020 had recommended that the government and political parties devise a long-term national work plan as the existing laws were not properly implemented.

The report stated that even elected representatives of political parties face caste-based discrimination.

According to the yearly report of the National Human Rights Commission published in 2021, nine cases related to untouchability were registered in the previous fiscal year and officials said five cases were reported this fiscal year 2021-22.

Loknath Bastola, assistant spokesperson of the commission, said the rights body has encouraged authorities concerned to register cases against untouchability and caste-based discrimination with the police and the Dalit Commission. Only those cases land at the rights commission which police or the Dalit Commission refuse to register, therefore the number seems to be less, according to Bastola.

Dalit rights are violated in various ways in Nepal—they are routinely denied access to temples and religious sites, they are not allowed to fetch water from public taps and they face resistance to inter-caste marriages , among others. The most undignified act at the hands of the so-called upper caste people, however, is refusal to eat or drink food and water touched by Dalits.

Bishwakarma, the chairman of the Dalit commission, says cases of discrimination never came down even after the laws were put in place.

“Incidents of caste-based discrimination have continued unabated. It’s just that these days due to the media and social media, more cases come to public domain,” he said. “Despite that, society does not seem to feel any pressure to change.

JB Biswokarma, a researcher, says Dalits have continuously been suffering because the state has been negligent and irresponsible.

“Political parties are also equally responsible. Their prejudice and a lack of effort to end caste-based discrimination also perpetaute disdavantage for Dalits,” said JB, who goes by the initials. “They tend to divert the attention by linking cases of untouchability with other offences and instead engage in victim blaming.”

For example, according to him, a Dalit youth in Humla , who eloped with a so-called upper caste girl in December last year, was accused of marrying a minor.

Political analysts say declaring the country free of untouchability without any vision or plan to end the scourge of caste discrimination is meaningless.

“The declaration was just a ploy to create an illusion among the public,” said Rajendra Maharjan, a political commentator. “Since the so-called upper caste people occupy the high offices, I don’t think there will be any substantial changes in the near future. But the Dalit movement must continue to wipe out the caste-based discrimination which is an affront to society.”

Tika R Pradhan Tika R Pradhan is a senior political correspondent for the Post, covering politics, parliament, judiciary and social affairs. Pradhan joined the Post in 2016 after working at The Himalayan Times for more than a decade.

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Caste Discrimination (Essay Sample)

Caste discrimination.

The caste system is one of the forms of social and economic governance based  on customary rules .   The caste system involves dividing people into social groups known as castes mostly determined by birth.  This system is maintained using rigid economic penalties  in case of any deviations . There are four main classes referred to as the Varna  and people are classified according to their personality, profession, and birth .

The Brahmana  is the superior group that includes educators, and spiritual leaders including the high priests. While kshatriya are individuals working in public service like lawyers , police officers, public administrators and those working in military and law enforcers. The Vaishya are engaged in commercial activities and  include business people. The shudra are semi  skilled and unskilled laborers. Anyone who falls outside the caste system are  lesser human being and are called the untouchables. These groups of individuals are assigned the most dirty  and hazardous jobs   and face a lot of stigmatization  for the society. The caste system is not only practiced in India but in other parts of Africa, the Middle East and Pacific regions. The age-old tradition has been the main cause of social discrimination resulting in inequality in many countries  .

The caste system has resulted  a lot of discrimination since the society is divided into different compartments. Those from the higher castes exploit the lower caste   more so the shudras and the untouchables who are forced to perform menial task with little pay.  The children from lower caste remain slaves  forever had are not granted any opportunity to excel in life. With more than 165 million people  living in discrimination on, exploitation and violence, there has been a growing concern on how to handle the hidden apartheid in Indian and other countries practicing segregation . Caste discrimination continues to dominate in marriage ,employment and social interaction . For instance , the Dalits who are of the lowest caste are not permitted to drink from the same well  to go to the same temple. They cannot wear shoes in the presence of the upper caste . The Untouchables live in constant fear  of being humiliated in public . When they violate some of these rules, they are  paraded naked and beaten by the upper caste . By walking through the upper caste neighborhoods  can be life threatening  and it is an offense.

The caste system  is still a plague in  many societies  and has become an influential factor in politics . Politicians encourage such exploitation  for their own gain . Discrimination against the lower class  is prevalent   and is the main cause of backwardness witnessed in most Asian countries. Even though many social reformers like Raja Rammohan Roy  and Dayanand Saraswati have made efforts to end caste discrimination,  many Indians are yet to abandon this old tradition . The Indian Constitution makes caste discrimination to be illegal . The prevention of Atrocities Act  is among the many efforts that made it illegal to parade people naked in the streets  like before or force people to eat feces or take away their land.

There are several laws meant to protect the lower class in India more so the Dalits, many of these laws are not enforced in many regions.  Discrimination is still rampant in rural areas where most people reside. There are the underlying religious principles of Hinduism that are still dominant in many areas, hence it is not easy to eliminate caste discrimination. Even though the caste system has been weakened, the practice still exists in rural population, making it difficult to  root out caste discrimination.