Piketty's propositions for arresting inequality are discussed through the lens of racism/casteism. We focus on the case of India's George Floyds—the persistence of caste and tribe oppression under economic growth in India—through the insights of our long‐term ethnographic research. We show that inequalities are intimately tied to dynamics of capitalist accumulation in which racial/ethnic/caste/tribe and gender difference is crucial. We argue for an analysis that truly integrates ideology and the dynamics of political economy. The wider implications, we argue are political; they lie in the question of what is to be done. Despite his ambitions to decenter economics, Piketty remains trapped in the logic of economics for what he proposes are essentially economic reforms within capitalism. Moreover, ideological change cannot be a matter of choice only, and cannot be challenged solely at the level of ideas around economic inequality. It will also have to be fought as a direct contest of oppressive ideologies such as racism, casteism, and patriarchy, leading to new counter‐hegemonic positions. We will argue that this takes us from a global history of ideology to a global anthropology of praxis. A first step is to genuinely center conversations with disciplines like anthropology, sociology, and subaltern history studying people and voices from below and from the margins, and the perspectives of scholars and activists from below and from the margins.

中文翻译：

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黑人的生命、资本和意识形态：从印度涌出

皮凯蒂关于制止不平等的主张是通过种族主义/种姓主义的镜头进行讨论的。我们通过长期民族志研究的见解，关注印度的乔治·弗洛伊德 (George Floyds) 的案例——印度经济增长下种姓和部落压迫的持续存在。我们表明，不平等与资本主义积累的动力密切相关，其中种族/民族/种姓/部落和性别差异至关重要。我们主张进行真正整合意识形态和政治经济学动态的分析。我们认为，更广泛的影响是政治性的；它们在于要做什么的问题。尽管他有去中心化经济学的野心，但皮凯蒂仍然被困在经济学逻辑中，因为他提出的本质上是资本主义内部的经济改革。而且，意识形态的改变不能只是一个选择的问题，也不能仅仅在围绕经济不平等的观念层面受到挑战。它还必须作为种族主义、种姓主义和父权制等压迫性意识形态的直接竞争来进行斗争，从而导致新的反霸权立场。我们将争辩说，这将我们从意识形态的全球史带入了实践的全球人类学。第一步是真正以人类学、社会学和底层历史等学科的对话为中心，研究来自底层和边缘的人和声音，以及来自底层和边缘的学者和活动家的观点。和父权制，导致新的反霸权立场。我们将争辩说，这将我们从意识形态的全球史带入了实践的全球人类学。第一步是真正以人类学、社会学和底层历史等学科的对话为中心，研究来自底层和边缘的人和声音，以及来自底层和边缘的学者和活动家的观点。和父权制，导致新的反霸权立场。我们将争辩说，这将我们从意识形态的全球史带入了实践的全球人类学。第一步是真正以人类学、社会学和底层历史等学科的对话为中心，研究来自底层和边缘的人和声音，以及来自底层和边缘的学者和活动家的观点。