The metaphor of race is a dangerous weapon whether it is used for asserting white supremacy or for making demands on behalf of the disadvantaged groups…Treating caste as a form of race is politically mischievous; what is worse, it is scientifically nonsensical’.
– Andre Beteille on the Durban Conference

‘…what is in fact “scientifically nonsensical” is Professor Beteille’s misunderstanding of “race”. What is mischievous is his insistence that India’s system of ascribed system of social inequality should be exempted from the provisions of a UN Convention whose sole purpose is the extension of human rights to include freedom from all forms of discrimination and intolerance – and to which India, along with most other nations, has committed itself”
-Gerald Berreman

‘The possibility that the current Indian Hindu‐Muslim or upper versus lower‐caste conflict may be, in a significant sense, a variant of a modern problem of “ethnicity” or “race” is seldom entertained…”racism” is thought of as something the white people do to us. What Indians do to one another are variously described as “communalism”, “regionalism” and “casteism” but never “racism”’.
-Dipesh Chakrabarty

Introduction:
The fascination of the west with the empirical fulfilment of the encyclopaedia of human knowledge ensures that the concept of race was to be supra-imposed above the concept of caste. The notion of race supplanting that of caste was to be ensured via the Victorian project of conscripting the vast epistemological space of what was to be India[1]. The British began this project in earnest some five odd centuries ago, a project of which (whenever) seems to appear understood, expands upon the universe of knowledge as if containing dark matter itself[2]. In spite of adding to the long descriptive nature of the debate, the purpose of this work is rather to juxtapose the paradigms of race overlayed with that of caste to ascertain if both are not only commensurable in thought, but more importantly, in application. Particular emphasis will be paid to the methodological process of the othering. The paper will trace through the development of western scholarship the notion of race with the counter-imposition of caste. This paper will attempt to detail that scholars should place less of an emphasis upon mere semantic pseudo-scientific definitions of disenfranchisement, but much more so rather, that scholars/champions of the sub-altern should formulate policy directives in specific application to the categorical (infrastructural / superstructural / and structural) disenfranchisement suffered by those whom are formulated to the sub-altern.

What is Race:
Or should it be, what is identity, community, class, polis? The notion of race itself is as enigmatic as a concept as one could find. Being that this paper is not a genealogical process upon the formation ( of the concept) of Race, it with still rather behove us to have some paradigm of understanding as to what one calls race. The concept itself is that of one which originates from the European image of the Islamic world and Africa prior to the European expansion / colonisation[3] One could see the typological conscription (via Greco-Roman imageries) in Pliney the Elder’s Natural History; the notion itself an encompassment of physical appearance, moral character, and geographical location[4]. One could then trace the conversion of race to the Manichaean prescription of such in the dichotomous opposition of the black/white, diabolical/pure, carnal/spiritual, evil/ good, Satan/Christ, but as Professor Lemelle so observantly states, ‘but this is Euro-centric history’.
It is in via the methodological application (of this) static worldview from whence originated forth the concept of what we now developed into the notion of race; the notions of which (intrinsically) not only binds together the concept of morality but attaches the description of (morality) to features of physical appearance in addition to the overlay of geographical location[5]. From this originates the categorization of the other as race. This is seen in a false manner from the cotemporary, as cited by Professor Baber, “the consensus among natural and social scientists about the non-exitance of race as a discreet and bounded biologic category is no longer a source any controversy[6] In such that the biological (genetic predeterminants) are such that they do no longer imply a moral prescription.
Alas, the methodology in this field of (sub-altern) studies are such that, as soon as a paradigm appears to be at a hermitical seal, the very universe of logic itself, expands. In addressing the notion of essential difference, the very process itself, is what has remained unchanged. The biological imperatives, stated by Mr. Etienne Balibar do not have to be biological, just to be interpreted as such[7]. Balibar expands upon this methodology, stating,
What racism, nationalism, sexism seem to have in common is that they are all categories which from an intentional or an extensional viewpoint divide the universality of the human species into exclusive transhistorical groups which are supposed to be separated by essential differences, or to become self-conscious and act as if they were separated by essential differences. We must add, such essential differences are always explicitly or tacitly understood and institutionalized as hierarchical differences[8][9].
THE NECESSITY OF VERTICAL ALIGNMENT OF SPECIES: TO CREATE FORTH SERVITUDE
Without the alignment of verticality, Race and Caste would not be-fit to be understood as similar terms. The notion of non-species demarcations, as stated by the works of Locke, Hegel[10], and other founders of racism, negate the human essence from the non-human (human), providing not a horizontal separation but much so rather a vertical (non-species) demarcation. This vertical separation is not the notion of the other race as having the same capacity to achieve the zenith of human understanding/capacity, but much so rather the notion of “the other” as not being/belonging to a human species. In such, to truly consider race as a caste, one much subsume the notion of the race as a horizontal separation to then subsume it within the similar category in discussion as Caste.
Caste has and will always be looked upon as a horizontal separation of the essence of humanity; Caste is a prescription of karma, of which befits the appropriate metal[11] or the life which is the result of past-life Karmic action[12]; the life of an lower-caste is done so in cosmological disenfranchisement; a sort of elimination in epistemological facilities and in the accessibility to such. The Hindu cosmology has long since considered the entire species of humans of the world as but one family[13], they have however demarcated those of subservience to those of inferior or even a “backwards people” via the typographic ordering found in the laws of Manu[14]. Truly such, the entirety of the human becomes then a horizontal ordering, the notion of whom is greater or inferior. Therein lies the connection to Mr. Etienne Balibar, a vital element in the comparison of race as caste. Race must be understood as a horizontal separation, to continue forth any comparison on the matter.
Balibar not only provides the reader with a definition of racism that is usable, in such that a definition (of race) come in accordance with Caste, but Balibar also provides the reader with the methodological process of such a process, that the imperative of racism be not only in common with sexism, but nationalism as well; along with the stipulated thought that all of these categories be inferred as transhistorical categories in hierarchical difference. That must be the case, for the notion of comparison.
Albeit this paper is not one to argue further upon the line of logic which becomes the Balibarian paradigm in the work Racism as Universal, a brilliant, yet convoluted work; in which one should (and must) argue against the definition that Balibar uses to bring forth such a paradigm [15], it is nonetheless useful upon bringing forth some understanding in a way that caste and race overlap. This is beset within the notion of the perfect (vertical) alignment[16] of the human species. Why this is important is that being that this paper being an understanding of the applications of disenfranchisement, we must align the variables between the two formulas in such a manner as to bring it within the same paradigm, and more importantly in the understanding of such via paradigms to exist as such. Although it has taken some time within this work to approach to this understanding of similarity, it must be so, to bring about some overlap from both concepts, of Race and Caste, as done so in the negative.

CASTE AS A NEGATIVE
Unless one states the location of culture (rights, identity, liberalism) in the positive, as done by Isiah Berlin, Amartya Sen, or HK Bhabha[17], the use of the negative liberty must be ascribed to both the notion of Race and Caste, as that is primary point of cross-over upon the notion of caste.
The paradigm which bridges over both processes of thought are in such that they (must) both operate in the negative, They (both race and caste) do not ascribe rights upon the “human” in the positive, but rather ensures against the (negation) of their rights not being removed from their being [18];to a greater degree, the parallel is not in the methodology of such, but rather that (in the methodological process) there be an associated notion of the conscription of morality upon the two processes of categorization. Spoken in another manner, the rights of the both individuals, being that a member of a” race” or that of a “caste” be not provided for (a set base existence) but rather insured against the notion of they (the race/caste)’s intrinsic rights, in ontological fashion; or as Dr. Ambedkar states along these lines of thinking,
The caste system is a negative thing. It merely prohibits persons belonging to different castes from intermarrying. It is not a positive method of selecting, which two among a given caste should marry[19](…) If caste means race, then differences of sub-castes cannot mean differences of race, because sub-castes become ex hypothesis subdivision of the one and same race.[20]
This could be expressed in the west as that of negative liberalist thought, the foundations of which ( for both countries of UK & US) were laid by the Lockean conscription of space as private property [21]; of greater importance in this paradigm however, was the biologically encryption of the other within the genetic, upon a species/non-species demarcation. One uses the above stated logical paradigm (from Dr. Abmebkar) to argue against the paradigms of Balibar in such that another race was not deemed in vertical alignment, being such that they were considered not to be a co-habiting member of the genus-species[22]. Again, this places the notion of race as a separate category of not horizontal differences, but of another species all-togheter. It is only in the contemporary world in which we see the notion of the vertical alignment of such, as stated by the previously mentioned details taken from Pliney the Elder, the notion of race was a non-species demarcation of the ‘other’ from the linguistic convention, one which correlates over into the non-vertical alignment of race as proposed by this paper (from a genealogical sense).

THE COLOUR PROBLEM
“A Brahmin is to an Untouchable what the master is to the slave[23].” The notion of Racism is Casteism has been argued forth by such greats on the matter as the founder of black intelligence, Mr. W.E.B Dubois, concurrently with the correspondence of Dr.Ambedkar[24]. The stressed notion (between the two respected authors) being not that of there being the existence of separate categories (of classification) themselves, but much so rather the notion of the very process of differentializing. To break it down rather bluntly, the notion of comparison/contraction of the (variables of the categories) is of but of academic interest and pursuit, in all actuality, it is the very notion of the repression itself, that must be compared/contrasted and to the greatest degree, eliminated. There lies the point of this issue, it is the fact that in all of this wasted breath of whether or not Caste is Race, we are ignoring the screams suffered by those of the ‘inferior races‘ and the ‘inferior castes’. The point of the debate has transgressed from the suffering to the appropriateness of categories to define such suffering to be labeled as such. Or as Professor Loomba concludes upon her discernment
The worry about the conceptual inflation that will follow if casteism recognized as racism arises from an academic debate that is more concerned about the violation of disciplinary categories than with atrocity as violation[25]
To argue this point is moot in terms of political implication, the notion of discovery for the appropriateness of both categories is nullified upon the violation of human rights found in the conscription away, of power from sub-altern categories to existence. To be such a dialectical difference in categories, the sub-altern must (concurrently) possess essences of humanity, and an objectively imposed limitation upon the realization of such (humanity). Taken in another manner, there must be an cosmological disenfranchisement upon the very subject itself, that cannot result in the fulfilment of the subjects existence;there must be a created notion of difference amongst the subjects in terms of “essential differences”.
The colour of white was never used until the black was invented, as such, the purity of the Brahmin from the genecology of such, was to be associated with the lighter skins. Just as the notion of Black was a invention for the subjection of a peoples culture to be eliminated via any previously practice of culture, language, art, music, and other wealthier of the peoples of the world. Such is the case with the Indian, one whom doctrines via the genetic.
The association of Race/Caste as colour is one which is designed to typographic composed as a phenotype, associated not only to the notion of the genetic, but to also the notions of morality. From the onset of the moralisation of race, darkness became a symbol of one whose is not fit to be a human, somehow the notion of being human, or rather the degree of human became to be associated with the melanin found in your genetic.
Definition/Methodology of Race; and the Indians have only chosen one oppressor for another. The substitution of the Aryan, for that of the British, the heinous conscription of one oppressor to another, fits well into the paradigm of the Indian to be oppressed by those of a lighter skin. This fits well into the paradigm set forth by the Aryan, in rather start similarity to that of the Aztecs who accepted the white man as a god; only to be subsequently annihilated via genocide. One does not associate the Dalit with the Black, but as a Dalit myself, I have been been a Lal my entire life.
If one takes care to notice, the Dalits have been in from time immutable been associated with the notions of colour, although quite associated with the notion of being darker, the Dalit has actually been colored red. My surname, before my father eliminated it from the government record, was that of Lal, of being the red colored people. The notion was not meant in originality, but much so rather in a practicality, our skin was simply red. This is the colour of imperialism for the Indian, before even the white man came, we were red, versus of the Aryan, whose skin was that of ‘fair’. Both the Colours of Red and Black instigate the insurant of but one subject, the notion of whom is to be subjected to subjection itself. 1200 Dalit subcastes and 4000 subcaste[26] attest to but one notion of not being the Aryan in a class function. Thereby, the function of race has been proven to be horizontal classification solely based the necessity of vertical integration; in such that it is needed to classify distinction based upon appropriation/servitude to the “higher classes”, to create a caste as a race, and a race as a caste.

Conclusion:
To bring a conclusion to this unjustifiable short prompt of such a barbarous example of repression of the human, it has to be stated that based upon the conscription of race and caste in overlap, it has demonstrably shown that the Dalit is a slave, and the Slave a dalit. It truly does not matter who is considered inferior, nor through which process, it should be the elimination of the very processes of inferiority that should be eliminated. This brings together what we call the subaltern, it is those whom is/are born from an enslaved position, one who is made the discoloured, whom are not fit to be a part or society from the very onset of the phenotype, to be made the one whom is to be used, continually as a slave, until, one is made aware of such a position.

Respected Authors Cited

(BB) Spirit. Georg Wilhelm Friedrich Hegel: The Phenomenology of Spirit, pp. 253–389., doi:10.1017/9781139050494.008.
Agarwal, Komal. “Mahābhārat, TV Version.” Hinduism and Tribal Religions, 2020, pp. 1–4., doi:10.1007/978-94-024-1036-5_205-1.
Ambedkar, B. R., et al. Annihilation of Caste: the Annotated Critical Edition. Verso, 2016.
Ania Loomba. “Race and the Possibilities of Comparative Critique.” New Literary History, vol. 40, no. 3, 2009, pp. 501–522., doi:10.1353/nlh.0.0103.
Baber, Zaheer. “Racism without Races: Reflections on Racialization and Racial Projects.” Sociology Compass, vol. 4, no. 4, 2010, pp. 241–248., doi:10.1111/j.1751-9020.2009.00270.x.
Balibar, Étienne, and Immanuel Wallerstein. “Race, Nation, Classe.” 2007, doi:10.3917/dec.balib.2007.01.
Cohn, Bernard S. “Colonialism and Its Forms of Knowledge.” 2021, doi:10.2307/j.ctv1h9dgs1.
Lemelle, Anthony. “Reviewed Work(s): Race, Nation, Class: Ambiguous Identities by Etienne Balibar and Immanuel Wallerstein.” Humboldt Journal of Social Relations, 19 , 1993, pp. 175–179.
“Locke: From the Second Treatise (in Two Treatises of Government, 2nd Edn, 1698).” Locke on Toleration, pp. 47–49., doi:10.1017/cbo9780511779190.006.
Platon, et al. Republic. Harvard University Press, 2013.
Sen, Amartya, and Amartya Sen. “Reply.” The Standard of Living, pp. 103–112., doi:10.1017/cbo9780511570742.008.
“Vedas and Brāhmaṇas.” Brill’s Encyclopedia of Hinduism Online, doi:10.1163/2212-5019_beh_com_2020010.
Yengde, Suraj. Caste Matters. Penguin Viking, 2019.
[1] Bernard Cohn, Colonialism and its Forms of Knowledge (2012)
[2] A rather unfortunate pun, spoken in the sense of the boundaries of this field of knowledge (Sub-altern studies) itself being done in earnest but the sub-altern themselves.
[3] See Reviewed Work of Race, Nation, Class: Ambiguous Identities by Etienne Balibar and Immanuel Wallerstein, Review by: Anthony Lemelle in Humboldt Journal of Social Relations, 1993, Vol. 19, No. 1, pp. 175-179.
[4] Ibid, 178.
[5] Cited via Balibar of Pliney the Elder, See 3
[6] See Baber, Z. Racism without Races: Reflections on Racialization and Racial Projects in Sociology Compass, 4/4 (2010): 241-248. Cited by Baber to declare the consensus are the follow works (by): Long and Kittles (2003); Livingstone (1962); Lewontin (1973); Montagu (1942); Jacoby and Glauberman (1995); Cavalli-Sforza and Bodmer (1999); Banton (1977); Robb (1995); Brace (2005).
[7] Balibar, E. (1989). Racism as universalism. New Political Science, 8(1-2), 9-22.
[8] Ibid.
[9] One should rather marvel at the ability of the French Philosophers to close one paradigm while simultaneously unleashing an excurrent of other issues.
[10] See 2nd Treatise and Phenomology of Spirit respectively, emphasis placed upon the “consent clause” in Hegel to those of “slave mental”.
[11] In a Socratic sense of merit, see The Republic
[12] See Karma within the Vedas
[13] See the Vedas
[14] To be noted, comes long after the original cosmological world is created via the Mahabharat
[15] In such that Balibar states that whites must reject “racism”, however, as Lemelle argues, this is due to the myth of the white man’s burden ( in the simplest sense, of educating the coloured) (See Fanon, Black Skin White Masks on the notion of the European teacher). Against Balibar however, Lemelle argues that “whites” must not reject racism, but rather privilege, see 3.
[16] Notion of horizontal vs vertical segregation presupposes the absolute elimination of either the other (x) axis or the (y) axis of categorial variables.
[17] See Positive Rights by Berlin, Positive Wage via Sen, or Positive Culture as by H.K Bhabha
[18] One could use the notion of identity, group, affiliation, membership in a synonymous sense as to the notion of being. In a sense, the very description of an ontology as ordered via the hierarchization of one among “others”.
[19] Ambedkar B.R, Annihilation of Caste, 5.4
[20] Ibid, 5.5
[21] See Second Treatise
[22] See Hegel on Consent and/or 13.
[23] Yengde, Suraj, Caste Matters, p. 21
[24]
[25] Loomba, A. Race and the Possibilities of Comparative Critque in New Literary History, (2009), Vo. 40, No. 3. Pp. 501-522
[26] Yengde, (99)