yes these are bad things to say
they were also made in before Ghandi really really became molded to the person we praise him for
so to be fair, they dont matter in the grand scheme of things
Most Indians don't even like Gandhi, his legacy was propped up by CACs to tout non-violence resistance and encourage docility in other colonial separatist movements
I actually usually like you despite you not being black but your post is all kinds of stupid, I think this should definitely be put out there so blacks who are unaware know this and don't look at this racist hypocrite Indian who wanted equality for his people but views others as subhuman. No black person should ever look to him as some sort of moral beacon.
Dapped.... this is the smartest post in this thread, you'll never hear about people like: http://en.wikipedia.org/wiki/Bhagat_Singh from the Indian independence movement because Gandhi was the safer option. I always correlated it to how MLK was co-opted in favor of Malcolm for being the "safer" option.
Of course it's important because Ghandi's legacy is huge and a perfect example of revisionist history being taught in our schools. This guy is being compared to MLK for fukk sakes.
"The Zulu 'rebellion' was full of new experiences and gave me much food for thought. The Boer War had not brought home to me the horrors of war with anything like the vividness that the 'rebellion' did. This was no war but a man-hunt. To hear every morning reports of the soldiers' rifles exploding like crackers in innocent Hamlets, and to live in the midst of them was a trial. But I swallowed the bitter draught, especially as the work of my Corps consisted only in nursing the wounded Zulus. I could see that but for us the Zulus would have been uncared for. This work, therefore, eased my conscience."
Enraged by such experiences, Gandhi decided to dedicate more of his life to the struggle for the liberation of all our people.
Further, Gandhiji was profoundly affected by these and other deaths and wrote tributes to four martyrs: Sammy Nagappan, a teenager who died of pneumonia after being forced to break stones in bitter cold; A Narayanswami, who was not allowed to land for two months when he returned from illegal deportation to India, though shivering on the open deck without adequate clothes; Valliamma Moonsamy, the 16 year-old girl who refused to seek parole despite her serious illness from incarceration in Pietermartizburg and died after completing her sentence; and the indomitable Harbn prison.
His views couldn't have changed between 1910 and 1948?
proof he became more enlightened
Finot’s work against racial prejudice had a significant impact on Gandhi ; it accelerated his transformation in South Africa from one who was seeking equality with Europeans to one who spoke in terms of equality for all. This is an element in the sources of his intellectual make-up that has not received adequate attention, even if Gandhi’s mind was already working in this direction. Gandhi had appreciated the Governor of Pondicherry in French India for his telling Indians : “ A representative of the Republic is bound to regard all [citizens] as equals and there is only one thing between us, viz., the laws ”. (Indian Opinion, April 27, 1907, CW, Vol 6, p. 439).6 Likewise, Gandhi had criticised the racist element in the jury system in South Africa. In June 1907 he had deprecated the trial of an African, Mtonga, and described the jury system in South Africa as “ about the worst, that could be devised ” and which left much to be desired especially “ when the question is as between whites and blacks ”. (Juries on Trial, Indian Opinion, June 1, 1907, CW, Vol 7, pp. 1-2) .
Gandhi did manage to make a brief record of, and draw some lessons from, the “ excellent bravery ” of the Moors whose struggles in North-Western Africa against the French and the Spanish were much in the news at the time (Indian Opinion, August 31, 1907, CW, Vol 7, p. 203). According to the press reports of one incident in Casablanca that reached Gandhi, the Moors made a “ galloping charge ”, paying “ no heed to the shower of bullets and shell-splinters raining on them ”, and such “ was their fervour that the French gunners did not have the heart to fire on such brave warriors ” and instead “ greeted them ” and “ clapped their hands in admiration ” ; and the warriors thereupon “ saluted them and turned back ” (Idem) Whatever the veracity of the report, the idea had made an impression on Gandhi. “ Such brave people ” remarked Gandhi, “ may be emulated by the whole world ”.
To Jean Finot’s unjustly neglected work, and its influence on Gandhi in matters connected with race, must be added the influence of the writer Olive Schreiner (1855-1920). Soon after Gandhi’s release from prison, an article by Olive Schreiner appeared in The Transvaal Leader arguing against racial prejudice and envisaging a non-racist South Africa. It was then reprinted with some editorial appreciation in Gandhi’s journal. Schreiner wrote : “ We cannot hope ultimately to equal the men of our own race living in more wholly enlightened and humanised communities, if our existence is passed among millions of non-free subjected peoples. ” (‘ Olive Schreiner ’ on Colour, Indian Opinion, January 2, 1909). In the same issue Gandhi’s journal expressed its admiration for Schreiner and enthusiastically endorsed her remarks. Like Finot, Olive Schreiner had made a deep impact on Gandhi. He would repeatedly refer to her lack of racial prejudice and made a specific reference to it at the session of the Indian National Congress in Kanpur (India) when Dr A Abdurahman attended it at the head of a delegation in 1925. Both Finot and Olive Schreiner were vital influences that entered into the transformation and broadening of outlook that Gandhi experienced in South Africa on the question of race, particularly from mid-1908.
“ We hear nowadays a great deal of the segregation policy, as if it were possible to put people in water-tight compartments. ” (Ibid. p. 243). In this speech Gandhi put forth his vision for the future South Africa : “ If we look into the future, is it not a heritage we have to leave to posterity, that all the different races commingle and produce a civilisation that perhaps the world has not yet seen ? ”
The same issue of Indian Opinion carried yet another appreciative reference to Jean Finot’s work “ Race Prejudice ” : “ In England and America, in France and Germany, and in the other civilised countries, it is the ‘anthropologists’ who have lent the most constant and active support to the false doctrines of caste and race ; but they are at last thoroughly discredited. Among others the French writer Finot, in his book ‘ Race Prejudice, ’ has shown the utterly untenable position of this pseudo-anthropology, even though it has filled thousands of volumes of more or less ‘ scientific research ’. The book has already had a remarkable reception, and must exert a great influence for the truth. It has the triple value of summing up the theories of race prejudice, of showing their essential futility, and of proving the fundamental unity of the human race. ”
It may be that the English temperament is not responsive to a status of perfect equality with the black and the brown races. Then the English must be made to retire from India. But I am not prepared to reject the possibility of an honourable equality. The connection must end on the clearest possible proof that the English have hopelessly failed to realize the first principle of religion, namely, brotherhood of man. ”
In a series of statements before the launch of the famous Quit India movement against British rule in 1942, Gandhi stressed that the Western powers must withdraw not only from India but also thereafter from Africa. In an article dated July 18, 1942, under the title “ To Every Japanese ”, Gandhi wrote : “ Even if you win it will not prove that you were in the right ; it will only prove that your power of destruction was greater. This applies obviously to the Allies too, unless they perform now the just and righteous act of freeing India as an earnest and promise of similarly freeing all other subject peoples in Asia and Africa. ”
Modi is a leading figure in the BJP and its allied network of social organizations. In 2002, after Muslim agitators were widely blamed for a fire on a train carrying Hindu pilgrims in Gujarat (though forensic evidence points, on balance, to a tragic accident caused by cookstoves carried on board the overcrowded train), Hindu mobs went on a rampage that resulted in the killing of more than 2,000 Muslims—most of whom were murdered far from the site of the train disaster—and in the rape of hundreds of women. (Because many of the victims’ bodies were torched by their assailants, a precise count of the number of fatalities is impossible to establish.) There is copious evidence that the rioting was planned by extremist Hindu groups that had stockpiled weapons in anticipation of a precipitating event. Propaganda was circulated during the pogrom expressing the wish to cleanse the state of Muslims. Police in Gujarat reported being told to sit on their hands, and some were even threatened with transfer or demotion if they did anything to put a lid on the violence.
At the time there was enough evidence of Modi’s involvement for him to be denied a diplomatic visa in March 2005 to enter the United States to address the Asian-American Hotel Owners Association in Florida. (Modi has a large following among Indian-Americans, approximately 40 percent of whom are Gujarati, and the creepy coexistence of religious hatred and pro-business policies is typical of his career.) The US officials who denied the visa referred to the State Department’s Religious Freedom Report, which found Modi complicit in the 2002 attacks and, more generally, to have promoted “the attitudes of racial supremacy, racial hatred and the legacy of Nazism through his government’s support of school textbooks in which Nazism is glorified.” Hitler’s role as a hero in Gujarati history books has been an international scandal for some time, but Gujarati officials have rebuffed all demands for change.
All true, but the article is deeply misleading nonetheless. All of those quotes are from when Gandhi was still in South Africa, BEFORE he became a freedom fighter/activist for Indian independence. He would later go on to deeply regret his racism and to work with Black leaders in the US and elsewhere. It's unfair of the article to use those quotes without contextualizing them, because the fact remains that the Gandhi who became famous was not the same Gandhi who made those racist statements- he was the Gandhi who abandoned his racism. At the time he made those statements, he didn't even believe India should be independent and was still c00ning for the British empire. Some of those quotes come from when he was barely out of his teens, and even the most recent one is still a decade before he actually sparked the Indian independence movement.
I'll just quote myself from an older thread on the same subject:
It's a shame that the Black Star doesn't have higher standards of journalism. Producing needless disunity is a mistake, and giving a misleading picture of a man who actually did deliberately put in work for the Black cause around the world is wrong. It would be like someone writing an article about Malcolm where all they mentioned was that he gave massages to old White men.
I remember that post, and appreciate you shedding light on this, but are there any other peer reviewed, confirmed sources of his pro Black activism and abandonment of anti-Black racism?
Yeah. W.E.B. Du Bois' estate keeps the records of his correspondences with Gandhi. They are probably online. And Gandhi's article for Crisis is easy to find online as well.
that doesnt change a thingNone of ya'all been to MLK's place in Atlanta? Freaking half the little museum there dedicated to MLK Jr.'s love of Gandhi. Ya'all acting like Martin, Mandela, Obama are too ignorant to know about stuff Gandhi publicly said...while you are too ignorant to know that his views changed in the next 50 years.
From the South African presidency on the 100th anniversary of Gandhi's satyagraha:
Other than the above, how about this:
There's a ton more in Anil Nauriya's "Freedom, Race, and Francophonie : Gandhi and The Construction of Peoplehood", including Gandhi's support for African freedom movements across the continent and his active inspiration of Africans during his own lifetime. All of it is clearly cited.
And I just destroyed 90% of the dumb stuff that's been claimed in this thread.