Not All Peaceful: 13 Racist Quotes Gandhi Said About Black People

[The Real]

that doesnt change a thing

 

[loyola llothta]

Not quite sure why a spic like yourself is speaking on black issues. The man was a virulent racist and you're here caping for him. Some of us aren't so stupid as to buy this image of him as some kind of angel who loved everyone.

Anyway, getting back on topic I find it odd that his statue is in South Africa. Why would a majority Black Country erect a statue of a man who hated black people so much?

wtf

 

[loyola llothta]

Funny how that's the mindset of many Indians today, no matter how shytty where they came from is. They have very elitist attitudes even though they smell like funk and curry and are cheap as fukk.

 

[Professor Emeritus]

I bet you new age zombies didn't even know Gandhi was a racist and btw MLK loved this man and his tactics.........

The thing is, Gandhi STOPPED being a racist about the same time he STARTED adopting full-on nonviolent tactics. Gandhi didn't fully support nonviolence either until reading Tolstoy around 1910 or so...so to conflate his racist views (which he dropped 40 years before he died) and his nonviolence views (which he didn't fully adopt until AFTER his racist views were dropped) is just ignorant.

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.

Except that, as I already showed, Gandhi became an enormous advocate for the equality and humanity of ALL people, especially including Africans.

Wasn't Ghandi an Indian fighting for better lives for his fellow Indians? What's that got to do with black people?

Primarily, yes, but Gandhi came to realize that freedom and justice was meaningless unless it meant freedom and justice for everyone, not just Indians

Che was a racist, Ghandi was a racist, and so was LBJ. Stop looking to the past for anything for us.

Ignore that he changed and learned to be something different, breh.

Sensitive. I think its important we outline who was a racist piece of shyt and who was not. He's taking time to speak on us so we speak on him and show our folks he was no one to respect or admire. For us

How does it help to highlight that someone was racist in the 1800s but learned to value all people by 1910? Isn't it good to point out that someone learned and changed, or would you rather he stayed racist his whole life? Should a racist becoming non-racist be the MOST celebrated story? Heck, it's 2015 and half the ignorant posters on The Coli still haven't made that particular journey yet.

Actually, I find it very shocking considering the narrative that we're indoctrinated with about his message of love and peace. I'm glad the OP posted this.

Probably because the beliefs someone came to adopt during the most important and relevant stage of their life are a little more important than the old and rejected beliefs of their youth.

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.

I'm sure MLK Jr. would have no problem with that. It's almost impossible to exaggerate how much MLK Jr. respected Gandhi and looked up to him.

We are psychologically cutting ghandi off as someone we have been told to respect By cacs and some civil rights leaders among us....

There's nothing wrong with that. you're kind of sensationalizing the vibe in the thread. Not like anyone's going to dig Ghandi bytch ass up and pile drive him. We're just saying that despite what s people say about him being a great man that we should look up to he was just a racist that believed in the status quo of his country and superiority of his people over us.....

he's basically saying whites are tryin to treat indians like blacks but blacks are different because they're inferior so his people should resist. Even going so far as to speak on how governments in africa should be run With whites controlling shyt because africans are inferior. independence is reserved for his people but black people should be slaves.

Ghandi was a piece of shyt And black people need to know this.

Wanting peace and independence for your people is commendable for any race of people But thinking that subjugation is not good for you but great for others is obviously an error in judgdement that makes Ghandi a fukkboy

Completely, utterly false, and already shown to be so. Gandhi wanted Africa to be just as free as India.

Not quite sure why a spic like yourself is speaking on black issues. The man was a virulent racist and you're here caping for him. Some of us aren't so stupid as to buy this image of him as some kind of angel who loved everyone.

Anyway, getting back on topic I find it odd that his statue is in South Africa. Why would a majority Black Country erect a statue of a man who hated black people so much?

Good question, huh? If the OP was accurately depicting Gandhi's life, it wouldn't make sense. But when you look at how Gandhi transformed and learned to love, respect, and fight for all people, it makes perfect sense.

 

[loyola llothta]

I heard Gandhi slept with underage naked girls and shyt like he was a freak, also he was a wife beater.

He used to get fukked by a German body builder too if the rumors correct...

See most people don't know any of this shyt

I didn't know this

 

[loyola llothta]

People for a racist pedo

Just wished there would be some written/recorded proof that he changed his way like his defenders claim (because the list of proof of his racism is endless), but I've yet to see anything.

Still waiting

Did he ever retract these statements?

Still waiting

 

[Cave Savage]

People for a racist pedo



Still waiting




Still waiting

This reminds me, I'm not sure if it's true but I remember hearing that he used to give colonics to 14 year old girls.

 

[loyola llothta]

This reminds me, I'm not sure if it's true but I remember hearing that he used to give colonics to 14 year old girls.

If this true

 

[Professor Emeritus]

So it's okay for you to claim that Gandhi was a pedo without the slightest bit of evidence that he ever, in any time in his life, was sexually attracted to children or had sexual relationships with children. But you won't accept clear documented evidence that he changed from his earlier racist thoughts?

Gandhi had really weird Hindu/Indian ideas about celibacy and purging himself from all sexual desire. His ideas about sexuality probably look as freaking weird on The Coli as the things that are shown and said on The Coli would look if you showed it to a bunch of 19th-century Indians. But going from "dude had freaking weird ideas about abstaining from sex" to "dude had sex with children" is quite a leap.

Still waiting

Already posted it - you miss it or just ignore it?


From the South African presidency on the 100th anniversary of Gandhi's satyagraha:

"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.

Far more specifics about the change (same period in his life) come here:

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.”

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. Read the freaking paper if you don't believe me that he changed.

 

[The Real]

People for a racist pedo



Still waiting




Still waiting

It was already posted, as were additional resources for people to look up.

 

[Professor Emeritus]

This is the Gandhi you hate:

Though cautious at this time about an amalgamated struggle, Gandhi provided a neat formula for mutual understanding. He declared that if Indian rights conflicted with African “vital interests”, he would “advise the forgoing of those rights” (Harijan, July 1, 1939, CW, Vol 69, p. 377).

A few months before the All India Congress Committee (AICC) of the Indian National Congress decided in 1942 upon the Quit India movement against British rule, Gandhi wrote an article entitled “To Every Briton”. In it he asked every Briton “to support me in my appeal to the British at this very hour to retire from every Asiatic and African possession and at least from India. That step is necessary for the destruction of Nazism and Fascism. In this I include Japan’s ‘ism’ also. It is a good copy of the two.”

And more:

Working among Indians in South Africa, Gandhi was aware of the wider African implications of his work, many of which had become visible before he left Africa in 1914.

Visiting England in 1931 he was to make it clear of those South African races who “are ground down under exploitation” that: “Our deliverance must mean their deliverance. But, if that cannot come about, I should have no interest in a partnership with Britain, even if it were of benefit to India.” (Young India, November 19, 1931, CW, Vol 48, p. 261).

More than two decades after the rebellion Gandhi was to recall to Rev. S S Tema, a member of the African National Congress: “I witnessed some of the horrors that were perpetrated on the Zulus during the Zulu Rebellion. Because one man, Bambatta, their chief, had refused to pay his tax, the whole race was made to suffer. I was in charge of an ambulance corps. I shall never forget the lacerated backs of Zulus who had received stripes and were brought to us for nursing because no white nurse was prepared to look after them. And yet those who perpetrated all those cruelties called themselves Christians. They were ‘educated’, better dressed than the Zulus, but not their moral superiors.” (January 1, 1939, CW, Vol 68, pp 273-274).

From The African Element in Gandhi, there is much more:

In South Africa Gandhiji evolved and matured from an upper class Indian professional to a political mass leader of Indians cutting across classes in their struggle against racial discrimination. In tandem with this evolution, he also came to envision, by the time of his Johannesburg speech on May 18, 1908, a multi-racial polity and society in South Africa. Gandhiji’s role as a pathfinder in relation to African struggles was combined with an emphasis on non-violence.

Although there were variations of technique and method over time and space, the “name of Gandhi has had repercussions” across Africa.... That Gandhiji’s philosophy and half-a-century long nonviolent and mass-based struggles against racial discrimination in South Africa and against colonial rule in India acted as an inspiration in South Africa and elsewhere in Africa is indicated also by the history of the collapse of colonial rule in various countries in Africa after India attained freedom. African leaders like Nelson Mandela, Kwame Nkrumah, Albert Luthuli, Desmond Tutu, Julius Nyerere, Kenneth Kaunda, among others, have in some form or another, acknowledged Gandhiji as an inspiration. Even a leader like Joshua Nkomo of Zimbabwe, who found Gandhiji’s methods “not appropriate” to the “special national situation” in his country, nevertheless observes that Gandhiji’s movements were “an inspiration to us, showing that independence need not remain a dream”. [Nkomo (Joshua), The Story of My Life, Methuen, London, 1984, p. 73].

As one writer has put it: “Of all the Asian independence movements, the Indian movement has undoubtedly stirred the imagination of African nationalists the most. And it is not difficult to see why. First, there was the personality of Mahatma Gandhi. The message cabled by the National Council of Nigeria and the Cameroons (NCNC) on his death expressed the sentiments of all African nationalists, for whom Gandhi was the ‘bearer of the torch of liberty of oppressed peoples’ and whose life had been ‘an inspiration to colonials everywhere’.”

Gandhiji’s struggle and method inspired and interested African-Americans as well. This became evident as articles relating to him and his activities began to appear in African-American journals at least as early as 1919. Hubert Harrison and Dr W E B DuBois were among the prominent African-American intellectuals who began to write and speak about him at this time. Later Gandhiji’s method became a model for the African-American struggle under the leadership of Martin Luther King, Jr., as is well known.

Dr W E B DuBois, the inspiration behind the Pan-African movement, referred to Gandhi in the context of resolving racial conflict especially in the American South: “If we …. solve our antithesis; great Gandhi lives again. If we cannot civilise the South, or will not even try, we continue in contradiction and riddle.” [W E B DuBois, Will the Great Gandhi Live Again?, National Guardian, February 11, 1957, in David Levering Lewis (ed.), W E B DuBois: A Reader, Henry **** & Company, New York, 1995, p. 360 ].

He wrote that it may well be that “real human equality and brotherhood in the United States will come only under the leadership of another Gandhi.” (W E B DuBois, Gandhi and the American Negroes, Gandhi Marg, Bombay, July 1957, Vol 1, Number 3, p.177).

In a 1956 preface to his autobiography, Kwame Nkrumah wrote: “After months of studying Gandhi’s policy, and watching the effect that it had, I began to see that, when backed by a strong political organisation it could be the solution to the colonial problem.” (The Autobiography of Kwame Nkrumah, Thomas Nelson & Sons, Edinburgh, 1959, p. vi).

As late as the end of the sixties, the West African nationalist pioneer, Dr. Nnamdi Azikiwe wrote in the light of his own experience: “On Gandhi’s The African Element in Gandhi www.mkgandhi.org Page 104 teachings of satyagraha, history has proved Gandhi right.” (Nnamdi Azikiwe, My Odyssey: An Autobiography, Praeger Publishers, New York, 1970, p. 274)

Gandhi’s influence in Africa, such as it was, appeared to cut across nations, races, linguistic areas and religions. Among his most ardent students, for example, was Nigeria’s Aminu Kano. A devout Muslim, Aminu Kano, according to his biographer, “analysed Gandhi’s success in lifting millions of Indians to a high level of dedication and endeavoured to adapt Gandhi’s non-violent techniques to Northern Nigeria”. (Alan Feinstein, African Revolutionary: The Life and Times of Nigeria’s Aminu Kano, Davison Publishing House, Devizes, Wiltshire, 1973, pp. 143-144) Kano came, at least according to one source, to be referred to as the “Gandhi of Nigeria” (Idem). A progressive Muslim, Aminu Kano took several initiatives for social reform.

Besides his correspondence with W.E.B. DuBois, Gandhi also spoke quite positively of Booker T. Washington, John Tengo Jabavu, Marcus Garvey, Jomo Kenyatta, and Paul Robeson. He admired George Washington Carver and called him a genius, and the feeling was mutual. Langston Hughes followed Gandhi closely and wrote positively of him in his poetry. Gandhi was also a friend and admirer of John Dube, the first president of the African National Congress as well as S.S. Tema. Mandela writes:

“M.K Gandhi and John Dube, first President of the African National Congress were neighbours in Inanda, and each influenced the other, for both men established, at about the same time, two monuments to human development within a stone’s throw of each other, the Ohlange Institute and the Phoenix Settlement. Both institutions suffer today the trauma of the violence that has overtaken that region; hopefully, both will rise again, phoenix-like, to lead us to undreamed heights.”[Nelson Mandela, Gandhi The Prisoner: A Comparison, in B. R Nanda (ed.), Mahatma Gandhi: 125 Years, Indian Council of Cultural Relations, New Delhi, 1995, p. 8].

There's more than a hundred pages of that stuff in that link - I could only quote a little bit. It thoroughly refutes the idea that Gandhi stayed racist as he matured, or that a few ignorant statments he made in his 20s should somehow define him for life.

 

[loyola llothta]

So it's okay for you to claim that Gandhi was a pedo without the slightest bit of evidence that he ever, in any time in his life, was sexually attracted to children or had sexual relationships with children. But you won't accept clear documented evidence that he changed from his earlier racist thoughts?

Gandhi had really weird Hindu/Indian ideas about celibacy and purging himself from all sexual desire. His ideas about sexuality probably look as freaking weird on The Coli as the things that are shown and said on The Coli would look if you showed it to a bunch of 19th-century Indians. But going from "dude had freaking weird ideas about abstaining from sex" to "dude had sex with children" is quite a leap.




Already posted it - you miss it or just ignore it?


From the South African presidency on the 100th anniversary of Gandhi's satyagraha:







Far more specifics about the change (same period in his life) come here:
















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. Read the freaking paper if you don't believe me that he changed.

Are you @Napoleon ??

 

[Professor Emeritus]

Speaking to a delegation of African-Americans, including Dr Howard Thurman, Mrs Sue Thurman and Mr Carrol, the Pastor of Salem, in February 1936, Gandhi advised non-violent non-cooperation against any community indulging in lynchings: “I must not wish ill to these, but neither must I cooperate with them. It may be that ordinarily I depend upon the lynching community for my livelihood. I refuse to co-operate with them, refuse even to touch the food that comes from them, and I refuse to co-operate with my brother Negroes who tolerate the wrong. That is the self-immolation I mean. I have often in my life resorted to the plan.” (Harijan, March 14, 1936, CW, Vol 62, p. 201)

Speaking there on November 1 at Pembroke College, Gandhi was direct: “What about the South African possession? I would not insist on a transformation of Britain’s relations with them, as a condition precedent to our partnership. But I should certainly strive to work for the deliverance of those South African races which, I can say from experience, are ground down under exploitation. Our deliverance must mean their deliverance. But, if that cannot come about, I should have no interest in a partnership with Britain, even if it were of benefit to India. Speaking for myself, I would say that a partnership, giving the promise of a world set free from exploitation, would be a proud privilege for my nation and I would maintain it for ever. But India cannot reconcile herself in any shape or form to any policy of exploitation and, speaking for myself, I may say that, if ever the Congress should adopt an imperial policy, I should sever my connection with the Congress.” (Young India, November 19, 1931, CW, Vol 48, p. 261)

Thus in July 1926 Gandhi wrote emphasising a vital axiom about the struggle against racial discrimination which set limits to how far Indian demands could be expected to be met in South Africa without a forward movement in that country as a whole: “I do not conceive the possibility of justice being done to Indians if none is rendered to natives of the soil”. (Young India, July 22, 1926, CW, Vol 31, p. 182)

 

[GetInTheTruck]

The thing is, Gandhi STOPPED being a racist about the same time he STARTED adopting full-on nonviolent tactics. Gandhi didn't fully support nonviolence either until reading Tolstoy around 1910 or so...so to conflate his racist views (which he dropped 40 years before he died) and his nonviolence views (which he didn't fully adopt until AFTER his racist views were dropped) is just ignorant.





Except that, as I already showed, Gandhi became an enormous advocate for the equality and humanity of ALL people, especially including Africans.





Primarily, yes, but Gandhi came to realize that freedom and justice was meaningless unless it meant freedom and justice for everyone, not just Indians





Ignore that he changed and learned to be something different, breh.





How does it help to highlight that someone was racist in the 1800s but learned to value all people by 1910? Isn't it good to point out that someone learned and changed, or would you rather he stayed racist his whole life? Should a racist becoming non-racist be the MOST celebrated story? Heck, it's 2015 and half the ignorant posters on The Coli still haven't made that particular journey yet.





Probably because the beliefs someone came to adopt during the most important and relevant stage of their life are a little more important than the old and rejected beliefs of their youth.





I'm sure MLK Jr. would have no problem with that. It's almost impossible to exaggerate how much MLK Jr. respected Gandhi and looked up to him.





Completely, utterly false, and already shown to be so. Gandhi wanted Africa to be just as free as India.





Good question, huh? If the OP was accurately depicting Gandhi's life, it wouldn't make sense. But when you look at how Gandhi transformed and learned to love, respect, and fight for all people, it makes perfect sense.

Don't waste your time man, most of these people have to stick to their narrative no matter what or their heads may explode.

 

[ralph lauren]

As a punjabi from India.. Ppl have mixed views of ghandi..

He is celebrated as a national hero by majority of the populations.. But his legacy left a mark on the northern region of Punjab (north India) it was split up into 2 regions and many lives were lost due to his influence and policy..

The poster a few post above dropped some great insights.. Most people forget the heroes we put up on pesitdals are just human. They had childhoods and growing pains. Dreams and aspirations just like everyone else.

Darwin had a sketchy past

So did malcom


So did Steve jobs

So did JFK

The list is endless..

I know it's hard to separate ppl from their acomplismemts