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The Karma Of Brown Folk

Vijay Prashad

4.14 · Rating details · 403 ratings · 36 reviews

What does it mean to be a model minority?

"How does it feel to be a problem?" asked W. E. B. Du Bois of black Americans in his classic The Souls of Black Folk. A hundred years later, Vijay Prashad asks South Asians, "How does it feel to be a solution?"

In this kaleidoscopic critique, Prashad looks into the complexities faced by the members of a model minority—one, he claims, What does it mean to be a model minority?

"How does it feel to be a problem?" asked W. E. B. Du Bois of black Americans in his classic The Souls of Black Folk. A hundred years later, Vijay Prashad asks South Asians, "How does it feel to be a solution?"

In this kaleidoscopic critique, Prashad looks into the complexities faced by the members of a model minority—one, he claims, that is consistently deployed as a weapon in the war against black America. On a vast canvas, The Karma of Brown Folk attacks the two pillars of the model minority image—that South Asians are both inherently successful and pliant—and analyzes the ways in which U.S. immigration policy and American Orientalism have perpetuated these stereotypes.

Prashad uses irony, humor, razor-sharp criticism, personal reflections, and historical research to challenge the arguments made by Dinesh DSouza, who heralds South Asian success in the U.S., and to question the quiet accommodation to racism made by many South Asians. A look at Deepak Chopra and others whom Prashad terms Godmen shows us how some South Asians exploit the stereotype of inherent spirituality, much to the chagrin of other South Asians.

Following the long engagement of American culture with South Asia, Prashad traces India's effect on thinkers like Cotton Mather and Henry David Thoreau, Ravi Shankar's influence on John Coltrane, and such essential issues as race versus caste and the connection between antiracism activism and anticolonial resistance.

The Karma of Brown Folk locates the birth of the model minority myth, placing it firmly in the context of reaction to the struggle for Black Liberation. Prashad reclaims the long history of black and South Asian solidarity, discussing joint struggles in the U.S., the Caribbean, South Africa, and elsewhere, and exposes how these powerful moments of alliance faded from historical memory and were replaced by Indian support for antiblack racism.

Ultimately, Prashad writes not just about South Asians in America but about America itself, in the tradition of Tocqueville, Du Bois, Richard Wright, and others. He explores the place of collective struggle and multiracial alliances in the transformation of self and community--in short, how Americans define themselves.

Vijay Prashad is assistant professor of international studies at Trinity College in Hartford, Connecticut. ...more

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Paperback, 272 pages

Published March 12th 2001 by Univ Of Minnesota Press (first published 2000)

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Nov 18, 2020 Tanroop rated it it was amazing

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 ...more

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Dec 27, 2019 Sanjida rated it really liked it

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. ...more

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Jun 15, 2007 Camille rated it really liked it

Shelves: non-fiction, cultural-studies, crit-theory

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, ...more

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Jun 30, 2020 Anoushka rated it really liked it

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 ther 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). ...more

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Oct 22, 2020 Vandana rated it liked it

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.

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Sep 07, 2008 Sabrina rated it it was amazing

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.

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May 17, 2018 Sharanya rated it really liked it · review of another edition

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.

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Dec 27, 2019 Navneeth rated it really liked it

A well-researched book that debunks the model minority myth and the associated trappings.

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Dec 27, 2013 Sheela Lal rated it it was amazing

Shelves: post-colonial-non-fiction

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

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May 29, 2020 PM rated it liked it

What could have been a 5-star rating can be a 3-star at best (which I give primarily for his extensive research into the stories of the forgotten early immigrants from South Asia). Vijay's penchant for history and turning anecdotal reports of Indian diaspora into a hanging narrative notwithstanding, one gets away from reading this book wondering which is greater in the author's mind: His worry about pervasive racism against African-Americans or whether South Asians living relatively obscure live What could have been a 5-star rating can be a 3-star at best (which I give primarily for his extensive research into the stories of the forgotten early immigrants from South Asia). Vijay's penchant for history and turning anecdotal reports of Indian diaspora into a hanging narrative notwithstanding, one gets away from reading this book wondering which is greater in the author's mind: His worry about pervasive racism against African-Americans or whether South Asians living relatively obscure lives without activism to fight the racial bias. His contempt for what he calls "Yankee Hindutva" is palpable in his treatment of VHPA while in a single line he avoids similar treatment to Jamaat-e-Islami, which by his admission is doing the same thing.

Despite his obvious preference for the word "bourgeois" (which I lost count of the number of times he uses), the middle class is a convenient target whose very characteristic of living a simple life (even if upwardly mobile economically) almost guarantees the author there will be scant critical reviews like mine. There is a certain quiet dignity in minding one's own business, paying taxes diligently, obeying the laws of the land and yet aspiring for a fair share of the American Dream (or the American Reality if you will). The fact that modern Indians don't identify with their own ancestors who worked as indentured labor in foreign lands in the 1800's till early 20th century, much less African-American history, is touted as some sort of affront or weakness.

Most Indians who immigrate to the West - professionals or otherwise - are aspiring to get better economically for themselves, their children and the fragments of their families left behind in their homeland. They are not prone to consider activism as a mark of having "arrived" in their adopted lands. This isn't to condone bearing with whatever racial harm parts of American society imposes on brown-skinned South Asians, but a pragmatic recognition that if you immigrated only for economic reasons (not fleeing any oppression your homeland), then economics will remain the predominant driver for your life choices to be made. In his attempt to expose a community that has worked hard to achieve success (even if it is not a "model minority" - it is not the Indians who came up with this label anyway), Vijay ends up exposing his own biases, bigotry and a thinly-veiled Western liberal playbook under the mask of historical erudition. "Weapon" is a strong word to paint a whole community of immigrants with, especially economic immigrants. And yet Vijay uses this word liberally to describe the "desis" as if they are willing participants to be weaponized by white supremacy - it's obvious he knows no desi will revolt against such characterization. In his world, they are busy padding their 401(k)'s or shopping for Costco deals!

Having spent significant part of my professional career in both India and United States, I have seen how racism is entrenched in India as much as in U.S. Of course, it isn't called "racism" in India, but whether you discriminate based on jati, varna, caste, religion, region, language or even how you look (a perennial curse of the Northeastern Indians with Mongoloid features), the aggrieved person feels the same pain as a black would feel in North America. Human brain detects even the slightest difference in facial features (scientists have long reported that facial recognition memory is strongest among all other forms of memory), so race is the first thing even the most self-aware person is likely to notice. The key is to have our rational mind ignore any default interpretations that flash after the facial recognition and then proceed to have a human conversation with the person we just met.

Activism, even if we concede to the author's point, can take on different forms, some far less obvious. There are Indians breaking the glass ceiling in every sphere. Perhaps this will get the 'white' world acclimatized to seeing people of darker color occupy high positions in academia, business and politics. You can, therefore, make the case this paves the way for other minorities and people of color to aspire for those attainments. Indians who immigrate to the West, at least based on my experience, don't have a sense of privilege and are acutely aware of the dangers of relying on a government to bail them out. If you grew up without a social safety net, it doesn't enter your normal thinking to use it even if your adopted country offers one. So, does that mean Indians are always successful? Absolutely not, and there are plenty of examples the author himself cites. A number of Indians are toiling in low paid jobs in U.S. and they don't get written about, so the author deserves some credit for shining a light on them.

Stereotypes are everywhere in India - "Madrasis" are cerebral and weak, "Gujjus" or "Banias" are commercially astute, "Bhaiyyas" are brutish or loud or even ill-mannered. Normal Indian conversations (even among the upper echelons of Indian society) reinforce the prejudices and clannish views that are so deep-rooted that superlative English language skills among the Indian elite only serve to couch the ugliness in ever so subtle ways and expressions. If you have encountered all of this in India, then the racism you experience in the United States - as terrible as it is - can be conveniently folded into a "reality" of life in pursuit of the aforementioned economic dream. To call this as weak or karma, well, is no different than calling the bleak future of a war-torn country as its karma. ...more

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Sep 08, 2020 Sasha rated it liked it

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.

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May 06, 2018 Mirwais Wakil rated it it was amazing

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. ...more

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May 09, 2018 Meghna rated it really liked it

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

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Oct 13, 2018 G rated it it was amazing

Shelves: high-caliber

Though it is 20 years old it remains quite vital.

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Oct 09, 2020 Michelle Charles rated it liked it

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.

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Jan 01, 2021 soni rated it really liked it

I wish I was smart enough to understand this lmfao

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Jan 22, 2016 April rated it really liked it

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 t 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
...more

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Dec 05, 2015 L rated it it was amazing

Prashad packs so much into this book and delivers incredible arguments with language that is both readable and powerful. This book lays a revolutionary groundwork for Asian activists working to tackle anti-Black racism and in solidarity with other people of color.

"D'Souza's racism is premised upon a faulty analysis of Asian success in America. Those attainments are not caused by natural or cultural selection; rather, they are the result of state whereby the U.S. state, through the special-skills Prashad packs so much into this book and delivers incredible arguments with language that is both readable and powerful. This book lays a revolutionary groundwork for Asian activists working to tackle anti-Black racism and in solidarity with other people of color.

"D'Souza's racism is premised upon a faulty analysis of Asian success in America. Those attainments are not caused by natural or cultural selection; rather, they are the result of state whereby the U.S. state, through the special-skills provisions in the 1965 Immigration Act, fundamentally reconfigured the demography of South Asian America."

"...I am to be the perpetual solution to what is seen as the crisis of black America. I am to be a weapon in the war against black America. Meanwhile, white America can take its seat, comfortable in its liberal principles, surrounded by state-selected Asians, certain that the culpability for black poverty and oppression must be laid at the door of black America. How does it feel to be a solution?"

"To be both visible (as a threat) and invisible (as a person) is a strain disproportionately borne by black America."

"And whatever good social change emerged from the social struggles of the 1960s came as a result not of benevolence but of the unyielding passion of the oppressed, who fought to keep this racist polity even an iota honest."

"The poor cease to be human with the capacity to struggle and to aspire, they appear as contended people willing to sacrifice their material well-being for the spiritual happiness the bourgeois tourist wants them to enjoy. If the poor are unhappy, it ruins the tour as well as the image of the spiritual East...Capitalism and New Age orientalism embrace each other."

"'As an Asian or African,' an Iranian intellectual complained, 'I am supposed to preserve my manners, culture, music, religion and so forth untouched, like an unearthed relic, so that the gentlemen can find and excavate them, so they can display them in a museum and say, 'Yes, another example of primitive life.' Desi schoolchildren encounter this 'encyclopedic' notion of culture, as an inert set of artifacts that can be saved and preserved, when their teachers ask them to wear 'Indian clothes' to school as part of show-and-tell. Consumerism seems to be the main drive for this kind of multiculturalism, with all that is seen as 'fun' adopted while all that is deemed to be 'fundamentalist' is abjured. The hijab and falafel are welcome, but the 'Arab-type' is to be feared. 'There is difference and there is power,' June Jordan noted, 'and who holds power shall decide the meaning of difference.'"

"The divide between 'India' and 'America' makes dissent impossible if youth want to retain their desiness. Can one be a desi rebel and transform family life as a desi? In the end [after much soul searching] you realize that you are neither Indian nor American,' says Vindu Goel, 'you are simply yoursself, an amalgam of cultural contradictions.'"

"The desire to posit some kind of high culture before the eyes of white supremacy is nothing new for desi peoples in diaspora....There is also something pathetic in this tendency to celebrate only those who succeed in terms set by white supremacy. Only if desis appear in the New York Times or on CNN do we consider them admirable...To take pride in these figures is a hallmark of the desire to say to someone, 'I am worthy, I am worthy, respect me.' Those who are successes in other value frameworks but are not so recognized rarely find themselves felicitated or held up as role models for the children."

"The state may want to be impartial and may indeed see itself as impartial, but it cannot be impartial if the social relations that found it are partial. Its actions must impact upon the partiality of civil society, so that its laws cannot be 'color-blind,' 'gender-blind,' or 'class-blind.' To act upon inequality with equality is to allow unequalness to persist."

"More must be written about these groups [Southall Black Sisters, Center for Third World Organizing groups], which are drawing in young desis and training them to fight for social justice rather than for narrow identity interests (which, as the model minority stereotype shows, often leads to antiblack politics)." ...more

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Mar 18, 2008 sdw rated it really liked it

Shelves: asianamericanstudies, mydissertation

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 in ...more

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Jan 15, 2009 Mansoor rated it did not like it

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.

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Mar 25, 2009 Kat rated it really liked it

Shelves: nonfiction

I've got a big old intellectual crush on Vijay Prashad; I've read (skimmed) both Everybody was Kung Fu Fighting and The Darker Nations, both for my thesis. This book is a response to DuBois's 'Souls of Black Folks', an exploration of the racial identity and historical role of South Asian Americans. Some of his arguments I have trouble following, but as a whole (so far) this book is totally kickass, and incredibly informative. ...more

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Mar 16, 2011 Sam added it

A contemporary classic in Asian American Studies. Prashad's probably the biggest "rock star" Asian American studies scholar in the States. The lead essay "How does it feel to be a solution?" is so damn good. It deals with the "model minority" narrative that Asian Americans are encouraged to claim which I instinctively felt was not right but didn't have the thoughts and words to understand why. His analysis made it clearer for me. ...more

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Mar 14, 2007 ashwini rated it really liked it

I think I liked this book mostly because he provides a vital voice--a progressive, social justice-focused exploration of Desi presence in the U.S.--in an accessible format. I would LOVE to have a reading group discussion on this book with other South Asian lefty/radical/progressives out there. Any takers???

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Dec 24, 2007 Brimate rated it really liked it

Shelves: read-part-of-or-skimmed

I skimmed this book that Michelle had read for a class. Prashad has a great, radical analysis of the effects of western culture on various aspects of indian culture. one of his essays offers great critiques of quasi-hindu gurus selling themselves to euroamericans (wayne dyer, deepak chopra, etc).

his new book, The Darker Nations looks good and i hope to read it someday.

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Feb 18, 2008 Harjit Singh Gill added it

Shelves: south-asia

I think this book is one of the few books that really changed things for me. I felt like it allowed me space for self-actualization, and put me in touch with the history of my own people here on this continent.

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Nov 09, 2012 Mel rated it liked it

Required reading for my immigrations class. Interesting arguments, slightly outdated in parts (given its publishing before 9/11). Reads very much like a conversation with a college professor (a very angry/passionate one might I add).

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Aug 10, 2016 Lisa rated it really liked it

DuBois asked "what is it like to be America's problem?" Prashad asks "what is it like to be America's solution?" In a fascinating look at the South Asian model minority, he interrogates the ways that South Asian narratives ignore historic, structural racism while, simultaneously, perpetuating it. ...more

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May 03, 2007 Rabya added it

Shelves: history-politics-culture

sitting on bookshelf collecting dust

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Jun 15, 2007 Sonia rated it liked it

I tend to agree w/ his politics.

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Feb 20, 2008 Owen rated it it was amazing

one of his more disciplined books. Prashad is possibly my favorite living thinker.

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About Vijay Prashad

Vijay Prashad

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Vijay Prashad is the executive director of Tricontinental: Institute for Social Research. He is the author or editor of several books, including The Darker Nations: A Biography of the Short-Lived Third World and The Poorer Nations: A Possible History of the Global South. His most recent book is Red Star Over the Third World. He writes regularly for Frontline, The Hindu, Alternet and BirGun.