However, as far as Asian cultures are concerned, the caste systems are already prevalent in the Hindu, Muslim, Buddhist and Christian cultures. These caste systems, especially Hindu castes like Brahmin are extremely class conscious and cannot be seen alive walking around or interacting with any members of the lowest caste, the Achoots. Their class structure is built on respect, lineage, wealth, religious and spiritual preferences and dialects. The only criterion of being a Hindu priest is that he needs to be a Brahmin. This cultural segregation speaks of the level of differences and the impact attached to such barriers that have been erected by contemporary moral watchdogs of the respective culture.
This caste system is hideously unreceptive to the lowly and disregards their existence as God’s most awful mistake. These differences are also reflected in political acceptance, rise to celebrity and economic endeavors. In China, the northern and southern dynasties have created such huge polarization in their beliefs that they refer to each other as savages. The author critiques the nineteenth century by stating that, “Anglo-American desires for luxuries and trade and an independent political identity structured the context in which China and the Chinese were understood by the elite. This patrician orientalism can be characterized as primarily social, conferring status on those who possessed Chinese things and ideas.” (Tchen, J. K. W. xx) Countries like Japan and Pakistan had immensely daft feudal systems that bifurcated opportunity and education in the name of religion and wealth.
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