Social change only comes from privileged people questioning their privilege

If the upper caste or aristocracy is to adapt its universalist philosophy to a constitutional and egalitarian society, it must demand its prerogative.

During a speech on social movements in college, there was one book among many – “White Privilege: Unpacking the Invisible Knapsack.” In this book, the author Peggy Mackintosh argues that white people in the United States receive unprivileged or disproportionate benefits or privileges in society simply because of their color.

In light of the “invisible bag” metaphor, Mackintosh states that these special or discriminatory rights are often overlooked or ignored by those who benefit from them. But it has a significant impact on the lives of black people. Another book is “White Male” White Privilege by David Golden Kranz; How It Happened and Why It’s Even Versus We Thought’ (White Male Privilege: How it happened and why it’s worse than we think) takes a more or less similar view, saying that How race and color become part of the so-called historical memory and general knowledge of such privileged people?

Both books insist that these privileges are not earned, that is, they are not the result of individual ability or achievement, but rather they are the result of inequality generated by the system. Other forms of such privilege (eg, male privilege) combined with white privilege broaden its scope.

Ironically, those who are privileged often do not recognize or consciously acknowledge this privilege. My intention behind copying this “white privilege” discourse of American society is to take the pulse of Indian society with a caste system.

In our society divided into numerous castes, have the castes at the top of this hierarchy ever tried to examine, understand or value their privilege? It cannot be denied either on the basis of memory or evidence that simply being born into a higher caste confers various privileges in cultural and social contexts.

In a caste-based society like India, this privilege often gives them better access to education, health care and economic resources are relatively better in terms of job opportunities and financial stability of race and gender also create contradictions. As a result, inequality continues to grow and, over time, inequality becomes a part of normal life. It is called intersectionality in social sciences.

Highness or aristocracy is a symbol of social status, which generally means respect and influence in the social and professional sphere. The elite also generally have better networking opportunities and connections that make not only career advancement, but also other professional opportunities easier and more accessible. From a local and national perspective, the upper classes naturally gain political influence and are overrepresented.

From state legislatures to national parliaments, all the evidence confirms this. But an even greater truth is that the upper caste holds the trust of cultural and social capital. Being part of this group often leads to uninterrupted access to cultural, intellectual and social capital. If the steps stumble on difficult paths, there is no lack of strong hands to support. The availability of this type of capital makes it easier to access and achieve success in various aspects of life.

I do not hesitate to admit that I have had advantages in many points of life simply because I am male and born in the so-called “higher caste”. Women, “backward castes”, Dalits and minority counterparts did not receive such benefits. Therefore, I believe that equality of opportunity is a fundamental part of social justice.

In his seminal work “The Abolition of Caste”, Dr. BR Ambedkar offers an effective critique of the caste system in India, which he argues is a social hierarchy that perpetuates inequality and discrimination maintains and tries to find divine evidence. In his critique of caste as a system of oppression, Ambedkar describes caste as a system that divides society into rigid hierarchies based on birth, where the “lower” castes are “marginalized and exploited by the “superior” castes. It emphasizes that this system is not only a system of social inequality, but also a document of gross injustice that dehumanizes people and suppresses their potential.

In recent times, especially after the tragic suicide of Rohit Vemula in 2016, when the central theme of Mackintosh’s book came back into discussion, it seems that the “elite” among the upper castes in our own environment in the line of American society. After recognizing this system in the context of privilege, the tradition of reflection will flourish. It was also expected that if a section of the white American community took steps towards some concrete changes after recognizing their privilege, shouldn’t there be such an effort in our society?

No section of American society has been left untouched by the “Black Lives Matter” movement. The discourse deepened and intensified in politics, business, academia, communication and cultural fields to dismantle direct and indirect apartheid policies and systems.

If India’s upper castes are to adapt their universal philosophy to the character of an egalitarian constitution and society, they must begin to question their privilege. We must recognize that if these rights affect special life opportunities and experiences, they also carry with them moral and social responsibilities.

Recognizing these “privileged” benefits can be a step to address inequality and work towards a more equal society. But it must be done collectively and without delay. In this process of questioning privilege, we must face painful truths. Accepting your privilege is not an insult but an opportunity for great change.

(Manoj Kumar is Member of Parliament of Jharashtriya Janata Dal.)

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