The Karma of Brown Folk by Vijay Prashad

The Karma of Brown Folk Reviews

• 
  Sanjida

  Essential. I'm glad I read this in the year when I've been reading so much India and US history, as its argument lives in the intersect. But I wish I had read it earlier, because many insights, such as the artificiality of normative Indian identity in the US/Canada, are things I've been trying to explain and ways of being I've been rebelling against for decades.
• 
  T S

  An excellent book by Vijay Prashad, from his days as an academic. There is a lot to digest here. This is the first time I read a book that is about "me", or people like me, in the sense that it is about the South Asian diaspora in North America.
  
  While it focuses mostly on the US, on the Hindu community, and is more than 20 years old, there are still incredibly important points being made in this book. The chapter on "Yankee Hinduvta" is especially prescient. I found many of Prashad's dissections of the "cultural lives" of "Desis" hit very close to home, and he gave voice to things that remain relatable and important.
  
  Towards the end of the book, Vijay embarks on an attempt to resurrect the spirit of "Ghadar", of revolt, that once characterized Indian immigrants on the West Coast. He ends with a touching call to solidarity, an appeal to leftist morality, and, crucially, asks Brown Folk to "commit model minority suicide". After all, "radicalism is as South Asian as Gandhi."
• 
  Camille

  The Karma of Brown Folk takes its inspiration from DuBois' The Souls of Black Folk and attempts to speak towards the South Asian American middle-class, where South Asia is meant to represent Bangladesh, India, Nepal, Pakistan, and Sri Lanka (the emphasis is decidedly focused around India, however). It breaks down both the historical relationship between South Asia and the U.S., including legislation, migration, and political action, and it also explores how race, particularly anti-Black racism, is constructed and promoted in the South Asian American community in the U.S. It is a critique of the model minority myth and asks the reader to reconsider his/her assumptions regarding the political and legislative processes that control immigration.
  
  That said, the book falls short when discussing the contemporary experience of those individuals who are not raised in wealth, but instead are raised in the inner city, rural, and working class communities of the U.S. The audience, as was mentioned, is decidedly middle to upper class. Such a narrow focus does not do the author or the topic justice, and it assumes a specific base of experiences among its readers. It is not writing towards those individuals "on the frindge" economically, and for that it fails to address the current schisms and challenges to the "master narrative" of South Asian American identity formation in the U.S. Altogether, though, it is an eloquent and well researched read that's good for anyone who is interested in contemporary race relations for a relatively understudied ethnic community.
• 
  Anoushka

  A one of a kind book in terms of content––I don't think I've read another book that analyzes the South Asian role with so much thought and careful research. Until I read this book, I had no idea about the earliest waves of Indian and other South Asian immigration, as well as the history of Asian-black solidarity (as well as the lack of it). The ideas around anti-blackness and the model minority myth are still so resonant today, especially after the protests around George Floyd. His analysis there could have easily been written just a few months ago. I love the distinction he makes in his Hindutva chapter between religion and culture, and how he emphasizes that culture is not a static set of rules, but ever-changing and ever transforming. The parts about first-gen Indian Americans resonated very personally with me. The one thing I will say is that this is less of a unified analysis and more a collection of essays. Prashad covers many topics, from the rise of the Hindutva right to the conception of India as posed by US orientalists. Once I started treating the text as multiple essays, it became easier for me to follow the different moving parts. Prashad's language lends the South Asian American community a preciseness that our short history lacks: e.g, the 'state selection' of Indian American immigrants, 'we must commit model minority suicide' etc. But for every one of these highly resonant characterizations, there are plenty of terms that don't really fit the characterization as well. While I appreciated Prashad's perspective as a Marxist, for example, his use of very characteristic Marxist language sometimes got in the way of the precise language he would have otherwise used. His politics really show through here, and while I wouldn't expect anything less from a great analysis, it sometimes leads to digressions about Communist movements that seem to be only tangentially related to the main theme (there are exceptions, of course, the mentions of the Ghadar party and the Association for Indian Leftists really gave me a better sense of the history of the Indian left in the United States). It's a dense read, but an interesting one if you're looking for a great analysis of South Asian American history (of which, admittedly, not many exist).
• 
  Vandana

  This was my second time reading this book. For the life of me, I couldn’t remember what it was about or even that I owned a copy, so I guess the first read didn’t have a big impact on me.
  
  The book is very well researched and covers a lot of ground. For me it was a tough read mainly because the language is so academic. It read like a dissertation. I wanted to love it but I feel like a lot of the message got lost in the academic jargon. For me, anyway.
• 
  Sabrina

  My consciousness and sense of identity as a South Asian is still developing, and there is nothing so satisfying and validating as discovering a voice speaks to your experiences and sense of community.
  
  Vijay Prashad is such a voice; he rocks my world.
• 
  Sharanya

  This was a heavy dose of history & insightful truths about the Indian American experience. It’s a thoughtful look at the relationships between India, America, and the people who exist on the lines in-between— how those relationships were formed, who had power in them, and how those structures of power are maintained. I loved learning the history! but I wish more was said about showing solidarity with other marginalized communities. ★★★½.
• 
  Wealhtheow

  class and race
• 
  Sheela Lal

  this completely changed how i look at the diaspora and my own identity. so necessary
• 
  Kevin Dufresne

  Hi,
  
  I hope all is progressing well.
  
  I enjoy learning about anthropological-cultural progressions (which I find the text to be informative of, respectively). I'm glad to be in connection with individuals of varying backgrounds willing to converse respectfully on varying topics. During a meeting at work, I express an interest in one of the topic options concerning the "Model Minority Myth." After conversations ensue around the topic, one of my colleagues recommends The Karma of Brown Folk by Vijay Prashad. I write the name of the book down, and I'm glad I decide to read the book. The text covers aspects of Asians and South Asians (Desi) in relation to individuals of the African diaspora as well as to cultural progress as Asians and South Asians (Desi) in connection to freedom, economy, equality, identity, multiculturalism, racialness, socialness, and solidarity ranging from historical roots of about the past two centuries abroad as well as in America.
  
  Ultimately, the text leads to a point of cheering, and encouraging solidarity. While reading the text, I ponder of scenes in a film, The Rainbow (1989), concerning ideas of war, the way some view parts of life as a game in a way or so that is far more real to others--far more, affecting--present. Nurturing is a part of every culture, a responsibility of each human, whether self-nurturing, or nurturing another. I hope nurturing tends toward good, the betterment of humanity overall, from each individual of and through proper nurturing.
  
  In the film House Bunny (2008), there's a scene containing a point about not knowing about Aztec culture though having fun with an experience of an aspect of the Aztec culture in a celebratory form (which I think is actually a nod of respect in a tasteful way--especially in a comedy) some may find fun, honorable, offensive, be opinionless, etc. At the beginning of the Aztec party scenes, I cautiously think about social points that may be problematic concerning the party though I don't assume anything, the party looks like it's a success. I do not know any details concerning the proceeds of the film. Yet, in a situation no one is being disrespectful and/or making a profit from a different culture while crediting a particular culture at an event, open to any, from an aspect of a culture, with invitations out to members of all ethnic groups, is it problematic?
  
  Will Critical Race Theorists be in proper spaces to properly guide students concerning anthropological-cultural relations? Will individuals be able to civilly communicate beyond cultural economic-political understandings toward resolves benefitial toward future generations without bias? Individuals may be doing so already. Still, nurturing properly is lifelong. Realistically, there are a lot of individuals that are like the bus driver that kicks the trouble making kids off the bus in The Long Walk Home (1990). It's nice to get to one's destination(s) without any problems. It's the responsibility of each individual to check individuals nearest first about the potentially problematic as well as the good especially in tandem with social relations (which do not just concern race). If there's no one near to properly nurture, one must be willing to learn, and listen-- self-responsiblity, and self-nurturing are very important: both need proper tending to be done well.
  
  Onward and Upward,
  Kevin Dufresne
  
  www.Piatures.com
  IG: @Dufreshest
• 
  shubo

  As a second generation Bangladeshi American who’s always not been able to understand why so much racism exists within the South Asian American community, this book was a total eye opener. The contradictions to create these racist ideas of the “brown” community in America towards African Americans was shown, and I am glad to say that Prashad helped me understand this. From time to time the book felt a bit cyclical and jagged at times, but overall drove the main idea home very well.
  
  Would definitely recommend, especially to other South Asian Americans, The Karma of Brown Folk does a great job at explaining such a complex topic.
• 
  Madhu R

  I've never read a book that so accurately captures the niche that is the Indian American experience. I love how Prashad connected all race and class struggles and discussed how white supremacy tries to divide them. I especially appreciate the empathy he has for those of us who grew up here as Americans, with VERY INDIAN parents and how we have unique issues to deal with by having to navigate very different worlds.
• 
  Sasha

  i found it kind of hard to get through, the author was a bit repetitive at times and i wished for some less academic/concise writing. overall, learned a good amount of info and appreciated the arguments.
• 
  Satvik Mojnidar

  A self-aware, comprehensive critique of the South Asian American experience. Each chapter is meticulously researched, resurfacing golden nuggets of South Asian history that have led me on many a rabbit hole. I would recommend this to any of my South Asian American peers. 4.5 star.
• 
  Mirwais Wakil

  The direct truth and the simple yet authentic style of expressions used in this book makes it's sentences a Piece of art that aches from within.
• 
  Meghna

  This is a dense, academic read so not a book you can breeze through. That said really well written and researched!
• 
  G

  Though it is 20 years old it remains quite vital.
• 
  Michelle Charles

  The history and analysis of the rise of Asian Americans. Some interesting comparisons and contrasts to African American racism especially in the U.S, Quite dry.
• 
  soni

  I wish I was smart enough to understand this lmfao
• 
  Charles Earl

  Read it a few years ago and the precision with which he addresses the intersections of class, caste, and anti-Blackness within Asian communities sits with me still.
• 
  April

  Very strong analysis of the social and political aspects of being South Asian in America and what that means for current and next generations. Prashad presents the way aspects of cultural appropriation and political oppression intertwine and how communities of color must work together in solidarity to progress the freedoms and equality of all. This is strongest in the last chapter and also reminds me of a recent keynote speech I heard presented by Jeff Chang. at a CAA event. I must have gotten this book during college for one of my Asian American studies classes or maybe as part of my research for my senior thesis.
  
  Oh, yes, he also rips on Deepak Chopra. I can see the argument, but I am also a practitioner of what Deepak shares with the world, in the form of meditations and wisdom. I understand that in order to be able to consume what Deepak offers, you must be at a certain level of Maslow's Hierarchy of Needs. You must be beyond the Physiological and Safety needs and the people Prashad focuses on are still at those levels due to systematic and institutionalized racism. These people cannot have the space in their lives for what Deepak shares and they require more than self-help to lift them up from what has oppressed them for generations in the U.S. In that sense, I see that Deepak is pandering to only a certain audience who has the affluence and means already to appreciate/appropriate what they have. Again, however, I am privileged enough to have the space for self-actualization and I see Deepak's work as valuable. I hope that those of us who do have this space will participate in our communities to uplift those who are not yet there.
  
  "Migration allows communities to selectively appropriate traditions and customs. The weight of previous generations continues to weigh heavily on the minds and practices of the migrants, but territorial separation makes some customs impossible and others inadequate to the new location...They negotiated customs within the new landscape. By the time Sohan Singh met the immigration officer, his encounters with progressive movements in Punjab had already taught him to judge cultural practices and choose from them. In America the act of choosing was a necessity." pg. 127-28
  
  "Despite their virtuoso cultural literacy, many young people go in search of their culture as a trait, and they turn to those aspects proffered by orientalist educational institutions, by their untutored parents, and by rapacious groups...These various agencies are unable to introduce the next generation to the complexity of their situation, to the difficulties inherent in their pastiche cultural location. To do that one must go in search of other traditions, such as the histories of struggle that allow us to tend to our current contradictions rather than those histories of 'culture' that force us to slither into inappropriate molds. The latter tradition dovetails with the politics of identity, whose only tactic appears to be a false search for coherence." pg. 131-32
  
  "Without a theory of structural racism and without an appreciation for the history of U.S. blacks (whose struggles produced the limited freedoms we, as migrants, enjoy in the United States), there is every indication that the migrant tunes in to a benign form of racism: an adoption of stereotypes rather than a compassionate look at the enduring forms of racism...There is no false innocence in structural racism, since it refers to the historical appropriation of values and the monopolization of power by an elite that is wedded to class privilege and to white supremacy. pg. 164
  
  "The problem with a movement based on experience is that it might not be able to create solidarities across groups with different experiences; solidarity is in some cases better crafted through a moral and ideological linkage than an experiential one. The tragedy of experiential or identity politics in its narrow sense, is that it pushes a person or group not toward identification with the struggles of others but toward and exclusive concern with the identity of oneself and one's group. Rather than being informed of other's struggles and open to other's concerns, such groups claim particular knowledges and actions, some of which may be detrimental to other oppressed groups." pg. 193
  
• 
  sdw

  The Karma of Brown Folk announces itself as a response to WEB Dubois’s classic The Souls of Black Folk . If DuBois examined the psychological implications of material conditions that named Black Americans a “problem,” Prashad examines the psychological implications of material conditions that render South Asians as a “solution.” He contends that South Asians are used as a “weapon” against the Black community. The capital wealth and skills of post-1965 immigrants are employed as an implicit indictment of Black poverty. The first part of the book examines the image of South Asians through American history from Thoreau to New Age Orientalism. The author pays particular attention to the ways in which U.S. traditions of Orientalism can be seen as separate or distinct from European traditions. The second part of the book presents itself as a cultural intervention. It proclaims South Asian identity as revolutionary and critiques the image of Desi-ness as socially conservative. "The construction of the desi as essentially docile ignores the deep roots of radicalism, both in the subcontinental past and in the United States" (186). Throughout both sections the material conditions that frame and shape cultural contradictions are highlighted. The book celebrates the possibilities for resistance in the South Asian community in the US as well as the potential for cross-racial solidarity in struggles for justice: "Solidarity is a desire, a promise, an aspiration. It speaks to our wish for a kind of unity, one hat does not exist now but that we want to produce" (197). This is to say that in its final pages the book considers contemporary struggles (taxi drivers in NYC) as a "pedagogy of hope" (203).
• 
  Mansoor

  The book starts off by setting up a problematic framework in the first chapter: American orientalism is qualitatively different from European orientalism. The problem is the book never comes close to proving it. Hence, the rest of the book just devolves into anecdotes and polemics masquerading as analysis. There is even a chapter where personal jealousies are used as an explanation of socio-cultural phenomenon.