The author, a member of the Dalit caste of Chamars, describes and analyses his own experience of caste. He recalls that a sense of his own low caste identity was impressed upon him at a very early age, especially at school. Yet the practice of the high castes was not always consistent and inflexible – a low caste person who has influence or whose skills are sought after might be offered hypocritical respect. In any case the high caste view of the low castes is not internalised by the latter, especially those who have been influenced by the modern Dalit movement. Caste consciousness and behaviour pervades all communities in India in some form; it is not a monopoly of Hindus. When the author came to Britain at an early age he was initially more concerned by the effects of racism, but soon found that castism was as strong among Indians living in Britain as in India. This is not always made explicit, but most Asian organisations are in fact caste-based. If anything, this castism is stronger than it was in the early days of Indian settlement in Britain when migrants were more inclined to share facilities with each other. Even those who did not practise caste openly effectively support the institution by marginalising the issue of caste intellectually and politically. The only explanatory model which can make sense of the contradictions in Indian society is a model of groups with conflicting interests which however survives because of the capacity of the thin cement of Brahminism to hide the rifts in the structure.
