Coming Home

This story follows the plight of an old Indian diplomat, self-described elitist, when he returns to India after thirty years. He feels displaced in this new India, where status is no longer conferred by family name, and forges an unexpected friendship with a young, low-caste politician. Told from the diplomat’s perspective, the story traces their developing relationship and evolving worldviews.

At its heart, this book is about the battle between elitism and modernism. The protagonist’s extreme and stubborn views are defined less by his Indian heritage and more by his elite upbringing. Elitism has several manifestations, both good and bad. On the positive side, it leads to an idealism that is noticeable in the protagonist. Those who consider themselves elite truly believe they have the personal characteristics, necessary acumen, and boundless ambition to shape the worlds in which they live. While this leads to a motivating arrogance, it also leads to many good deeds.

The fangs of elitism also have a negative spirit, one that suppresses and excludes. Just as an example, the Ivy League has a sordid history of exclusivity that does permeate the institution’s history. This was especially true with the Jewish population, and perhaps more recently with Asians. It seems like when any group threatens members of the elite, restrictions are put in place to grow the rift between the top and the rest of the people. In today’s college admissions, for example, one manifestation is the competition to be the most successful, creating a meritocratic community of “Chosen Ones.”

But times are changing and institutions are forced to adjust. The rapid pace of innovation, specifically technological advancements, is lowering the barriers to entry for non-elites. But it is still evident in almost every country that the promise of a truly meritocratic society has yet to be achieved. In fact, it seems to be getting worse, especially with the financial crisis and the wealth of the 1%. Household income is still a huge determinant of success, and legacy still matters, in college admissions and beyond.

This creates a complicated picture for the elites (of any country) as they try to maintain their grasp on wealth and influence. This story focuses on India where things are complicated. Brahmins are noted for their scholarly and spiritual knowledge, not necessarily for their wealth. The cultural implications of this are societal preferences that have allowed them to get ahead and stay ahead. Generational legacies are important in order to perpetuate this system. While loosening up in modern India, marriage is often still restricted to within caste.

In modern India, however, the situation is more nuanced. For example, the Dalits, a low-caste Indian clan, hold quite a bit of power. They have realized in a democracy, they can represent the interests of their jati (sub-caste community) with one voice, such as Dalit leaders, Lalu Prasad Yadav of Bihar and Mayawati of Utter Pradesh. These two politicians have been incredibly effective at bring jobs, particularly railway and infrastructure jobs to the Dalit community. At the same time, they have managed to amass considerable amounts of financial wealth, mostly through unsavory means. Mayawati’s net-worth is thought to be in the billions, and who could forget she builds statues of herself.

Then there is also the role of globalization. India is growing at a dizzying rate, and it is creating billionaires, millionaires, and a growing middle class. Power is shifting to become less based on societal class and more based on talent, ability, and potential. It is now much easier for someone with a good idea to create a business and prosper financially. This story covers disparate topics that complicate our understanding of elitism, prestige, wealth, social mobility, meritocracy, economic growth, and religion.