Pervez Musharraf Ko Peace Do

No matter how many shotcomings Gandhiji had, he had no malicious intent and he was
no match to the cold and calculating Mr. Jinnah.
Once he set out to divide the country if demands were not met to his liking, it did
not matter to him how many lives would be ruined to accomplish his divisive goals.

The Myth of Mahatma Gandhi

By Arthur Kemp


While the following can be seen as the exposition of a modern myth, it has much deeper significance. This website’s commentary follows the article. Ed

One the anachronism of modern liberalism is that it elevates scoundrels to be heroes, and denigrates heroes into scoundrels. And when it cannot do that, liberalism simply lies.

So it is the case with one of liberalism`s icons, Mahatma Gandhi. All over the world, the Indian leader Gandhi is held up as an icon of peace, pacifism, tolerance and brotherly love.

Statues are erected to him, his ``example`` is taught to Western schoolchildren, and Hollywood has even made a film about him. In all of these, Gandhi is portrayed as the ultimate peacemaker, the living example of multi-culturalism.

Sadly, liberalism and the truth have seldom met.

For in reality, Gandhi was a first class Indian racist who not only despised Blacks, but also lower caste Indians!

Those who have been subjected to some ``conventional`` Gandhi propaganda will know that he was born in India, studied to become an attorney in England, spent many years ``organizing passive resistance`` in South Africa, and then returned to India to lead the passive resistance movement against British rule in that country. He was finally assassinated by one of his own kind.


Gandhi the Anti-Black Racist

Lying in the publicly accessible archives of the South African state records in Pretoria and in the Johannesburg public library are full sets of the newspaper which Gandhi started in that country: the ``Indian Opinion.``

In addition, the Indian government has built an Internet site dedicated to Gandhi, and much of his writing is now available online as well. From these, and the official compilation of Gandhi`s writings, the ``Collected Works``, the true face of Gandhi emerges: an anti-Black Indian racist!


”The Raw Kaffir” – Gandhi Describing Blacks

When Gandhi addressed a public meeting in Bombay on 26 September 1896, he had the following to say about the Indian struggle in South Africa:

``Ours is one continued struggle against degradation sought to be inflicted upon us by the European, who desire to degrade us to the level of the raw Kaffir, whose occupation is hunting and whose sole ambition is to collect a certain number of cattle to buy a wife with, and then pass his life in indolence and nakedness.`` (1)

In 1904, opposing the then White British South African government`s plan to draw up a register of all non-Whites in the urban areas, Gandhi wrote about `natives` who do not work:

``It is one thing to register natives who would not work, and whom it is very difficult to find out if they absent themselves, but it is another thing -and most insulting - to expect decent, hard-working, and respectable Indians, whose only fault is that they work too much, to have themselves registered and carry with them registration badges.`` (2)

Commenting on a piece of legislation planned by the White Natal Municipal authority, called the Natal Municipal Corporation Bill, Gandhi wrote in his newspaper, the Indian Opinion on March 18 1905:

``Clause 200 makes provision for registration of persons belonging to uncivilized races, resident and employed within the Borough. One can understand the necessity of registration of Kaffirs who will not work, but why should registration be required for indentured Indians who have become free, and for their descendants about whom the general complaint is that they work too much?`` (3)


’The Native – Little Benefit to the State’ - Gandhi

The Indian Opinion published an editorial on September 9 1905 under the heading, ``The relative Value of the Natives and the Indians in Natal``. In it, Gandhi referred to a speech made by Rev. Dube, an early African nationalist, who said that an African had the capacity for improvement, if only the Whites would give them the opportunity. In his response, Gandhi suggested that:

``A little judicious extra taxation would do no harm; in the majority of cases it compels the native to work for at least a few days a year.`` (4)

Then he added:

``Now let us turn our attention to another and entirely unrepresented community - the Indian. He is in striking contrast with the native. While the native has been of little benefit to the State, it owes its prosperity largely to the Indians. While native loafers abound on every side, that species of humanity is almost unknown among Indians here.`` (5)


Gandhi Complained about British use of ‘Kaffir Police’

In a letter to the editor of the Times of London, published in 12 November 1906. Gandhi complained that under British rule, ``Kaffir police`` were ``hustling`` Indians in South Africa. Gandhi wrote:

``Poor people were, under the registration effected by Lord Milner`s advice, dragged at four o`clock on a cold winter`s morning -from their beds in Johannesburg, Heidelberg and Potchefstroom, and marched to the police station, or Asiatic Offices, as the case might be. It is they who under the Ordinance would be hustled by the Kaffir Police at every turn, and not the better-class Indians.`` (6)

Gandhi`s opinion of a series of 1906 amendments to the `Asiatic Law,` No. 3 of 1885, which placed certain restrictions upon Indians in British South Africa, are also insightful as to his true views on race. Writing in his Indian Opinion newspaper on 8 June 1907, Gandhi remarked that that the law ``does not apply to Kaffirs and Cape Boys`` (7) and went on to write that one of the main concerns he had with the act, which he called an ``obnoxious law``, was that a ``Kaffir police constable`` could detain an Indian. He wrote:

``At present, only the Permit Secretary is authorized to inspect a permit. Under the new Act, every Kaffir police constable can do so. Under the new Act, a Kaffir police constable can ask [an Asiatic] for particulars of name and identity, and, if not satisfied, can take him to the police station.`` (8)

After dealing with a number of other grievances with the law, Gandhi added:

``Is there any Indian who is not roused to fury by such a law? We should very much like to know the Indian whose blood does not boil. And it is incredible to us that any Indian may want to submit to such legislation.`` (9)


Gandhi’s Role in the Bambetta Uprising

In 1906 a Zulu rebellion against British rule took place in the colony of Natal. His alleged pacifist ideals notwithstanding, Gandhi joined up with the British forces and became an ambulance stretcher bearer, helping to suppress the Black rebellion, known as the Bambetta Uprising.

In his memoirs of the campaign to help the British defeat the Blacks, Gandhi wrote of how he saw a ``Kaffir who did not wear the loyal badge`` - i.e. A Zulu who was not loyal to the British and who had taken part in the uprising against the White British colonial rule.

``As we were struggling along, we met a Kaffir who did not wear the loyal badge. He was armed with an assegai and was hiding himself. However, we safely rejoined the troops on the further hill, whilst they were sweeping with their carbines the bushes below.`` (10)

Gandhi also remarked on how unreliable these `loyal` Blacks were, writing that:

``The Natives in our hands proved to be most unreliable and obstinate. Without constant attention, they would as soon have dropped the wounded man as not, and they seemed to bestow no care on their suffering countryman.`` (11)

The most poignant line in Gandhi`s Zulu war memoirs is however this one, which exposes his alleged pacifism as a hoax:

``However, at about 12 o`clock we finished the day`s journey, with no Kaffirs to fight.`` (12)

Contrary to the liberal myth, Gandhi never once tried to help anybody else but Indians, and even then, only upper casts Indians at that. He consistently sought a special position for his people which would be separated from and superior to that of the Blacks. (13)

A good example came when the British colony of Natal took active steps to ensure that the Indians in that colony were deprived of the vote. `The Franchise Amendment Bill` introduced in 1896, prohibited Indians from registering for the vote, while allowing those already on the rolls to remain.

Within a few years, this eliminated the Indian as a voting factor in Natal, and it was this law which caused the Indian merchants to ask Gandhi to stay in South Africa, and around it was established the Natal Indian Congress, the first Indian political organisation in South Africa.

One of the first achievements of the Natal Indian Congress - which Gandhi established - was the creation of a third separate entrance to the Durban Post Office. The first was for Whites, but previously Indians had to share the second with the Blacks. The third entrance - for Indians alone - satisfied Gandhi. (14)


’Indian Ranked Lower than the Rawest Native’

In their petitions against the Natal franchise bill, the Indians, with Gandhi as their spokesman, complained that ``the Bill would rank the Indian lower than the rawest Native``. In attempting to protect their own position, they believed they had to separate themselves from the native Blacks. (15)

In addition, other prominent Indians, all colleagues of Gandhi, frequently complained of being mixed in with Natives in railway cars, lavatories, pass laws, and in other regulations. (16)

Recalling his time in a Transvaal prison in October 1908, Gandhi said later that he spent the ``first night in the company of some kaffir criminals, wild-looking, murderous, vicious, lewd and uncouth.`` (17)


Gandhi and Race

Gandhi was, despite modern propaganda, acutely aware of the differences between races, as this letter to W.T. Stead, an English friend of his in London, written in 1906, clearly shows:

``As you were good enough to show very great sympathy with the cause of British Indians in the Transvaal, may I suggest your using your influence with the Boer leaders in the Transvaal? I feel certain that they did not share the same prejudice against British Indians as against the Kaffir races but as the prejudice against Kaffir races in a strong form was in existence in the Transvaal at the time when the British Indians immigrated there, the latter were immediately lumped together with the Kaffir races and described under the generic term ``Coloured people``. Gradually the Boer mind was habituated to this qualification and it refused to recognize the evident and sharp distinctions that undoubtedly exist between British Indians and the Kaffir races in South Africa.`` (18)

Indeed, Gandhi remarked about the issue of taxation of Indians in South Africa that ``A Kaffir is to be taxed because he does not work enough: an Indian is to be taxed because he works too much.`` (19)

Writing about a law which was designed to restrict Indian movement in the British Cape Colony, Gandhi objected on the basis that it dragged Indians ``down with the Kaffir(s).`` He wrote:

``The bye-law has its origin in the alleged or real, impudent and, in some cases, indecent behaviour of the Kaffirs. But, whatever the charges are against the British Indians, no one has ever whispered that the Indians behave otherwise than as decent men. But, as it is the wont in this part of the world, they have been dragged down with the Kaffir without the slightest justification.`` (20)


Gandhi was Aware of the Abusive Nature of his Words

In what context did Gandhi use this word `kaffir` which is most certainly a term of abuse? Gandhi himself understood full well the word`s meaning, as he himself commented in later life the following when commenting upon another person`s use of the word to describe a Christian:

``And finally, about Mr. Douglas who, as I have stated above, has tendered his resignation. The gentleman has been simply overhasty. He took offence at the Maulana Saheb`s use of the word kaffir for a Christian. I can understand his resentment. It would have been better if the word kaffir were not used.`` (21)

In addition, Gandhi remarked ``If Kaffir is a term of opprobrium, how much more so is Chandal?`` referring to Hindu and Muslim slang words for each other. (22)

Therefore there can be little doubt as to Gandhi`s racist intention when he referred to `kaffirs` in South Africa, and only a deluded liberal would suggest otherwise.


’The Prominent Race’

In the Government Gazette of Natal for Feb. 28 1905, a Bill was published regulating the use of fire-arms by Blacks and Indians. Commenting on the Bill, Gandhi wrote in his newspaper, the Indian Opinion on March 25 1905:

``In this instance of the fire-arms, the Asiatic has been most improperly bracketed with the natives. The British Indian does not need any such restrictions as are imposed by the Bill on the natives regarding the carrying of fire-arms. The prominent race can remain so by preventing the native from arming himself. Is there a slightest vestige of justification for so preventing the British Indian?`` (23)

Gandhi, like many caste conscious Indians (he was born to a fairly high shop owner caste) was all in favor of segregation from the Blacks. His reaction to a 1906 petition launched by non-Whites in South Africa to the British King, demanding voting rights, reveals this attitude clearly:

``It seems that the petition is being widely circulated, and signatures are being taken of all colored people in the three colonies named. The petition is non-Indian in character, although British Indians, being colored people, are very largely affected by it. We consider that it was a wise policy on the part of the British Indians throughout South Africa, to have kept themselves apart and distinct from the other colored communities in this country.`` (24)


The Famous Train Incident

In the Hollywood film made about Gandhi, much emphasis was placed on a scene where he was arrested for riding in a South African train coach reserved for Whites. This incident did indeed occur, but for very different reasons than those the film portrayed!

For the liberal myth is that Gandhi was protesting at the exclusion of non-Whites from the train coach: in fact, he was trying to persuade the authorities to let ONLY upper caste Indians ride with the Whites.

It was NEVER Gandhi`s intention to let Blacks, or even lower Caste Indians, to share the White compartment!

Here, in Gandhi`s own words, are his comments on this famous incident, complete with reference to upper caste Indians, who he differentiated from lower caste Indians by calling the former ``clean``:

``You say that the magistrate`s decision is unsatisfactory because it would enable a person, however unclean, to travel by a tram, and that even the Kaffirs would be able to do so. But the magistrate`s decision is quite different. The Court declared that the Kaffirs have no legal right to travel by tram. And according to tram regulations, those in an unclean dress or in a drunken state are prohibited from boarding a tram. Thanks to the Court`s decision, only clean Indians or colored people other than Kaffirs, can now travel in the trams.`` (25)


Gandhi Supported Segregation

It is also a myth to presume that Gandhi was opposed to racial segregation. Witness this piece of his writing, published in his newspaper, Indian Opinion, of 15 February 1905. It was a letter to the White Johannesburg Medical Officer of Health, a Dr. Porter, concerning the fact that Blacks had been allowed to
settle in an Indian residential area:

``Why, of all places in Johannesburg, the Indian location should be chosen for dumping down all Kaffirs of the town, passes my comprehension. Of course, under my suggestion, the Town Council must withdraw the Kaffirs from the Location. About this mixing of the Kaffirs with the Indians I must confess I feel most strongly. I think it is very unfair to the Indian population, and it is an undue tax on even the proverbial patience of my countrymen.`` (26)


Gandhi’s Support for ‘Purity of Race’

In response to the rise of White nationalist politics, which stressed racial separation, Gandhi wrote in his Indian Opinion of 24 September 1903:

``We believe as much in the purity of race as we think they do, only we believe that they would best serve these interests, which are as dear to us as to them, by advocating the purity of all races, and not one alone. We believe also that the white race of South Africa should be the predominating race.`` (27)

On 24 December 1903, Gandhi added this in his Indian Opinion newspaper:

``The petition dwells upon `the co-mingling of the colored and white races`. May we inform the members of the Conference that so far as British Indians are concerned, such a thing is particularly unknown. If there is one thing which the Indian cherishes more than any other, it is the purity of type.`` (28)

And yet the liberal delusion over Gandhi lives on . . .

Sources:
(1) The Collected Works of Mahatma Gandhi, Ahmedabad, 1963, Volume II p. 74
(2) The Collected Works of Mahatma Gandhi, Ahmedabad, 1963, Volume IV p. 193
(3) MK Gandhi, Indian Opinion, 18 March 1905
(4) MK Gandhi, Indian Opinion, 9 September 1905
(5) MK Gandhi, Indian Opinion, 9 September 1905
(6) MK Gandhi, Letter to ``The Times,`` London, 12 November, 1906, as
reproduced on `The Complete Site on Mathatma Gandhi,`
www.mkgandhi.org/cwm/vol6/ch060.htm
(7) MK Gandhi, Indian Opinion, 8-6-1907, `New Obnoxious Law`, as reproduced at `The Complete Site on Mathatma Gandhi,`
www.mkgandhi.org/cwm/vol6/ch409.htm
(8) MK Gandhi, Indian Opinion, 8-6-1907, `New Obnoxious Law`, as reproduced at `The Complete Site on Mathatma Gandhi,`
www.mkgandhi.org/cwm/vol6/ch409.htm
(9) MK Gandhi, Indian Opinion, 8-6-1907, `New Obnoxious Law`, as reproduced at `The Complete Site on Mathatma Gandhi,`
www.mkgandhi.org/cwm/vol6/ch409.htm
(10) MK Gandhi, Memoirs of the Indian Stretcher Bearer Corps, as published in Indian Opinion, 28-7-1906, and reproduced on `The Complete Site on Mathatma Gandhi,` www.mkgandhi.org/cwm/vol5/ch262.htm
(11) MK Gandhi, Memoirs of the Indian Stretcher Bearer Corps, as published in Indian Opinion, 28-7-1906, and reproduced on `The Complete Site on Mathatma Gandhi,` www.mkgandhi.org/cwm/vol5/ch262.htm
(12) MK Gandhi, Collected Works, memoirs of the Indian Stretcher Bearer Corps, as published in Indian Opinion, 28-7-1906, and reproduced on `The Complete Site on Mathatma Gandhi,` www.mkgandhi.org/cwm/vol5/ch262.htm
(13) James D. Hunt, Gandhi and the Black People of South Africa, Shaw
University and reproduced on `The Complete Site on Mathatma Gandhi,`
www.mkgandhi.org/articles/jamesdhunt.htm
(14) James D. Hunt, Gandhi and the Black People of South Africa, Shaw
University and reproduced on `The Complete Site on Mathatma Gandhi,`
www.mkgandhi.org/articles/jamesdhunt.htm
(15) James D. Hunt, Gandhi and the Black People of South Africa, Shaw
University and reproduced on `The Complete Site on Mathatma Gandhi,`
www.mkgandhi.org/articles/jamesdhunt.htm
(16) James D. Hunt, Gandhi and the Black People of South Africa, Shaw
University and reproduced on `The Complete Site on Mathatma Gandhi,`
www.mkgandhi.org/articles/jamesdhunt.htm
(17) B. R. Nanda, Mahatma Gandhi - A Biography, page 105, The Official Mahatma Gandhi eArchive, Mahatma Gandhi Foundation - India,
www.mahatma.org.in/books/showbook.jsp?link=og&book=og0003&id=105&lang=en&file=3418&cat=books
(18) MK Gandhi, Letter to W.T. STEAD, London, 16 November 16, 1906, from a photostat of the typewritten office copy: S.N. 4584, as reproduced at `The Complete Site on Mathatma Gandhi,` www.mkgandhi.org/cwm/vol6/ch092.htm
(19) MK Gandhi, The Collected Works of Mahatma Gandhi - Volume III, page 337, The Official Mahatma Gandhi Archive, Mahatma Gandhi Foundation - India,
www.mahatma.org.in/books/showbook.jsp?link=bg&b
ook=bg0015&id=358&lang=en&file=1750&cat=books
(20) MK Gandhi, The Collected Works of Mahatma Gandhi, Volume III, page 285, The Official Mahatma Gandhi Archive, Mahatma Gandhi Foundation - India,
www.mahatma.org.in/books/showbook.jsp?link=bg&book=bg0015&id=306&lang=en&fil
e=1698&cat=books
(21) Mahadev Desai , Day to day with Gandhi - Volume II, page 291, The Official Mahatma Gandhi Archive, Mahatma Gandhi Foundation - India,
www.mahatma.org.in/books/showbook.jsp?link=bg&book=bg0015&id=36&lang=en&file=1428&cat=b
ooks
(22) MK Gandhi, The Hindu-Muslim Unity, page 45, The Official Mahatma Gandhi Archive, Mahatma Gandhi Foundation - India,
www.mahatma.org.in/books/showbook.jsp?link=bg&book=bg0020&id=61&lang=en&file=7426&cat=books
(23) MK Gandhi, Indian Opinion, 25 March 1905
(24) MK Gandhi, Indian Opinion, 24 March 1906
(25) MK Gandhi, Indian Opinion, 2 June 1906
(26) MK Gandhi, Indian Opinion, 15 February 1905
(27) MK Gandhi, Indian Opinion, 24 September 1903
(28) MK Gandhi, Indian Opinion,24 December 1903

Courtesy RePortersNoteBook


Commentary

The above article should prompt us to look beyond the surface when it comes to matters of “race” and “racism”.

This writer happens to be descended from a family of mixed race South Africans. In various part of the world, they would be considered “blacks” or “mulattoes”, but they too look down upon their native African counterparts, the truly indigenous Africans, just like Gandhi referring to them as “Kaffirs”.

In fact the word itself is not colonial in origin but originally derived from a term used by Arab slave traders to describe their human cargo. Meaning literally “unbeliever”, the term was used derogatorily by the largely Muslim Arabs for the natives of sub-Saharan Africa, whom they considered so low as to be beyond the reach of God.

All of which is more than just indicative of “racism”, for this writer has seen black Africans from the east and west of the continent express exactly the same contempt toward their counterparts in southern Africa. Probably with the same sort of disdain that the British ruling classes once viewed their Irish labourers.

Likewise, blacks from the West Indies now view their counterparts from mainland Africa with a similar contempt. So what is actually happening here?

This writer would suggest that different astral influences play upon different parts of the planet’s surface, just as they do at different times of the year. These forces play a key role in shaping those under their influence. So along with other more discernable factors like education and societal morality, these barely discernable forces help mould the collective identity of those in their thrall. Resulting in differences in national temperament, regional identity and racial characteristics. Of course, that does not justify Gandhi’s apparent racism but it may help explain it.

It may also help explain why the modern media is so intent on telling us that racial differences do not really exist, or that they are a thing of the past. If we do not understand the forces that make us what we are, it makes it for those that do comprehend them, that much easier to manipulate us through the principle of divide and rule. Like they say, knowledge is power and for those who understand the forces that shape collective identity of various peoples, that knowledge gives them power over those who do not.

GANDHI & RACISM

Here you will see Gandhi`s racist views towards the blacks.

SUMMARY: To understand Gandhi`s role towards the blacks, one requires a knowledge of Hinduism. Within the constraints, a few words on Hinduism will suffice: The caste is the bedrock of Hinduism. The Hindu term for caste is varna; which means arranging the society on a four-level hierarchy based on the skin color: The darker-skinned relegated to the lowest level, the lighter-skinned to the top three levels of the apartheid scale called the Caste System. The race factor underlies the intricate workings of Hinduism, not to mention the countless evil practices embedded within. Have no doubt, Gandhi loved the Caste system.

Gandhi lived in South Africa for roughly twenty one years from 1893 to 1914. In 1906, he joined the military with a rank of Sergeant-Major and actively participated in the war against the blacks. Gandhi`s racist ideas are also evident in his writings of these periods. One should ask a question : Were our American Black leaders including Dr. King aware of Gandhi`s anti-black activities? Painfully, we have researched the literature and the answer is, no. For this lapse, the blame lies on the Afro-American newspapers which portrayed Gandhi in ever glowing terms, setting the stage for African-American leaders Howard Thurman, Sue Baily Thurman, Reverend Edward Carroll, Benjamin E. Mays, Channing H. Tobias, and William Stuart Nelson to visit India at different time periods to meet Gandhi in person. None of these leaders had any deeper understanding of Hinduism, British India, or the complexities of Gandhi`s convoluted multi-layered Hindu mind. Frankly speaking, these leaders were no match to Gandhi`s deceit; Gandhi hoodwinked them all, and that too, with great ease. Understanding of Hindu India with our black leaders never really improved even considering years later in March 1959, much after Gandhi`s death, Dr. Martin Luther King, Jr., his wife, and Professor Lawrence D. Reddick visited India and to our way of analysis, they fared no better than their predecessors. We are certain, had Dr. King known Gandhi`s anti-black and other criminal activities, he would have distanced his civil-rights movement away from the name of Gandhi. We recommend the following:

1. Grenier, Richard. The Gandhi Nobody Knows published in Commentary March 1983; pages 59 to 72. This is the best article on Gandhi briefly outlining his war activities against the blacks.

2. Kapur, Sudarshan. Raising up a Prophet: The African-American Encounter with Gandhi; Boston: Beacon Press, 1992
Excellent research book into the perspective of distant American blacks with respect to their new hero, Gandhi. However, this book has one major flaw: The author seems to be unaware of Gandhi`s anti-black activities in South Africa.

3. Huq, Fazlul. Gandhi: Saint or Sinner? Bangalore: Dalit Sahitya Akademy, 1992.
Superb book. Really gets into the Gandhi`s anti-black ideology with a sense of history setting intact. This book can be purchased from the International Dalit Support Group, P.O Box 842066, Houston, Tx 77284-2066.

This book`s second chapteróGandhi`s Anti-African Racismóis a superb analysis of Gandhi`s anti-black thinking. We bring to you the whole chapter for your review:

Gandhi was not a whit less racist than the white racists of South Africa. When Gandhi formed the Natal Indian Congress on August 22, 1894, the no. 1 objective he declared was: ``To promote concord and harmony among the Indians and Europeans in the Colony.`` [Collected Works (CW)1 pp. 132-33]

He launched his Indian Opinion on June 4 1904: ``The object of Indian Opinion was to bring the European and the Indian subjects of the King Edward closer together.`` (CW. IV P. 320)

What was the harm in making an effort to bring understanding among all people, irrespective of colour, creed or religion? Did not Gandhi know that a huge population of blacks and coloured lived there? Perhaps to Gandhi they were less than human beings.

Addressing a public meeting in Bombay on Sept. 26 1896 (CW II p. 74), Gandhi said:

Ours is one continued struggle against degradation sought to be inflicted upon us by the European, who desire to degrade us to the level of the raw Kaffir, whose occupation is hunting and whose sole ambition is to collect a certain number of cattle to buy a wife with, and then pass his life in indolence and nakedness.

In 1904, he wrote (CW. IV p. 193):

It is one thing to register natives who would not work, and whom it is very difficult to find out if they absent themselves, but it is another thingó-and most insultingó-to expect decent, hard-working, and respectable Indians, whose only fault is that they work too much, to have themselves registered and carry with them registration badges.

In its editorial on the Natal Municipal Corporation Bill, the Indian Opinion of March 18 1905 wrote:

Clause 200 makes provision for registration of persons belonging to uncivilized races (meaning the local Africans), resident and employed within the Borough. One can understand the necessity of registration of Kaffirs who will not work, but why should registration be required for indentured Indians who have become free, and for their descendants about whom the general complaint is that they work too much? (Italic portion is added)

The Indian Opinion published an editorial on September 9 1905 under the heading, ``The relative Value of the Natives and the Indians in Natal``. In it Gandhi referred to a speech made by Rev. Dube, a most accomplished African, who said that an African had the capacity for improvement, if only the Colonials would look upon him as better than dirt, and give him a chance to develop self-respect. Gandhi suggested that ``A little judicious extra taxation would do no harm; in the majority of cases it compels the native to work for at least a few days a year.`` Then he added:

Now let us turn our attention to another and entirely unrepresented communityó-the Indian. He is in striking contrast with the native. While the native has been of little benefit to the State, it owes its prosperity largely to the Indians. While native loafers abound on every side, that species of humanity is almost unknown among Indians here.

Nothing could be further from the truth, that Gandhi fought against Apartheid, which many propagandists in later years wanted people to believe. He was all in favour of continuation of white domination and oppression of the blacks in South Africa.

In the Government Gazette of Natal for Feb. 28 1905, a Bill was published regulating the use of fire-arms by the natives and Asiatics. Commenting on the Bill, the Indian Opinion of March 25 1905 stated:

In this instance of the fire-arms, the Asiatic has been most improperly bracketed with the natives. The British Indian does not need any such restrictions as are imposed by the Bill on the natives regarding the carrying of fire-arms. The prominent race can remain so by preventing the native from arming himself. Is there a slightest vestige of justification for so preventing the British Indian?

Here is the budding Mahatma telling the white racists how they can perpetuate their Nazi domination over the vast majority of Africans.

In the British imperialist scheme, one important strategy was to divide and rule. Gandhi advised Indians not to align with other political groups in either coloured or African communities. In 1906 the coloured people in the colonies of Good Hope, the Transvaal and the Orange River colony, addressed a petition to the King Emperor demanding franchise rights. The petitioners showed clearly that, in one part of South Africa, namely the Cape of Good Hope, they had enjoyed the franchise ever since the introduction of representative institutions.

Commenting on the petition, the Indian Opinion of March 24 1906, declaring that ``British Indians have, in order that they may never be misunderstood, made it clear that they do not aspire to any political power,`` added:

It seems that the petition is being widely circulated, and signatures are being taken of all coloured people in the three colonies named. The petition is non-Indian in character, although British Indians, being coloured people, are very largely affected by it. We consider that it was a wise policy on the part of the British Indians throughout South Africa, to have kept themselves apart and distinct from the other coloured communities in this country.

In a statement made in 1906 to the Constitution Committee, the British Indian Association led by Gandhi (CW. V p.335) said:

The British Indian Association has always admitted the principle of white domination and has, therefore, no desire, on behalf of the community it represents, for any political rights just for the sake of them.

Commenting on a court case, the Indian Opinion of June 2 1906, in its Gujrati section, stated:

You say that the magistrate`s decision is unsatisfactory because it would enable a person, however unclean, to travel by a tram, and that even the Kaffirs would be able to do so. But the magistrate`s decision is quite different. The Court declared that the Kaffirs have no legal right to travel by tram. And according to tram regulations, those in an unclean dress or in a drunken state are prohibited from boarding a tram. Thanks to the Court`s decision, only clean Indians (meaning upper caste Hindu Indians) or coloured people other than Kaffirs, can now travel in the trams. (Italic portion is added)

Apartheid defended: Gandhi accepted racial segregation, not only because it was politically expedient as his Imperial masters had already drawn such a blueprint, it also conformed with his own attitude to the caste system. In his own mind he fitted Apartheid into the caste system: whites in the position of Brahmins, Indian merchants and professionals as Sudras, and all other non-whites as Untouchables.

Though Gandhi was strongly opposed to the comingling of races, the working-class Indians did not share his distaste. There were many areas where Indians, Chinese, Coloured, Africans and poor whites lived together. On February 15 1905, Gandhi wrote to Dr. Porter, the Medical Officer of Health, Johannesburg (CW. IV p.244, and ``Indian Opinion`` 9 April 1904):

Why, of all places in Johannesburg, the Indian location should be chosen for dumping down all kaffirs of the town, passes my comprehension.

Of course, under my suggestion, the Town Council must withdraw the Kaffirs from the Location. About this mixing of the Kaffirs with the Indians I must confess I feel most strongly. I think it is very unfair to the Indian population, and it is an undue tax on even the proverbial patience of my countrymen.

Dr. Porter replied that it was the Indians who sub-let to Africans.

Commenting on the White League`s agitation, Gandhi wrote in his Indian Opinion of September 24 1903:

We believe as much in the purity of race as we think they do, only we believe that they would best serve these interests, which are as dear to us as to them, by advocating the purity of all races, and not one alone. We believe also that the white race of South Africa should be the predominating race.

Again, on December 24 1903, Indian Opinion stated:

The petition dwells upon `the comingling of the coloured and white races`. May we inform the members of the Conference that so far as British Indians are concerned, such a thing is particularly unknown. If there is one thing which the Indian cherishes more than any other, it is the purity of type.

In his farewell speech at a meeting held in the house of Dr. Gool in Capetown, which was reported in the Indian Opinion of July 1 1914, Gandhi said:

The Indians knew perfectly well which was the dominant and governing race. They aspired to no social equality with Europeans. They felt that the path of their development was separate. They did not even aspire to the franchise, or, if the aspiration exists, it was with no idea of its having a present effect.

Gandhi joined in the orgy of Zulu slaughter when the Bambata Rebellion broke out. It is essential to discuss the background of the Bambata Rebellion, to place Gandhi`s Nazi war crime in its proper perspective.

The Bambatta Rebellion--Background

The spiritual foundation of Nazism was the superiority of the Aryan race or its modern version, the Anglo-Saxon race. When Disraeli was Prime Minister, Britain enunciated a doctrine, like the Monroe Doctrine, warning other European powers that Africa would be a British preserve, and that from the Cape to the Limpopo, if not to Cairo, only white people would have local political power. Successive British Governments pursued this policy.

In the 1870s, the Zulu Kingdom was by far the most powerful African State of the Limpopo. Cetewayo, who succeeded his father in 1872, was an able and popular ruler. He united the kingdom and built up a most efficient army. He followed a policy of alliance with the British Colony of Natal. The Zulu Kingdom and the Boer Republic of the Transvaal had been feuding for a long time. The Zulus were defeated twice by the Boers, in 1838 and 1840. By 1877 Cetewayo was ready to invade the Transvaal. But the British stepped in and annexed the Transvaal in 1877, only to prevent Cetewayo from doing it first and becoming powerful and a challenge to white supremacy.

Some contemporary reports throw light on the relative strength of the Zulus and their Boer enemies. Colonel A.W. Durnford wrote in a memorandum on July 5 (``The Secret History of South Africa`` by Abercrombe. The Central News Agency Ltd., Johannesburg South Africa. 1951 p.6):

About this time (April 10th) Cetewayo had massed his forces in three corps on the borders, and would undoubtedly have swept the Transvaal, at least up to the Vaal River if not to Pretoria itself, had the country not been taken over by the English. In my opinion he would have cleared the country to Pretoria.

Shepstone, the British Administrator, himself wrote concerning the reality of the danger on Dec. 25 1877:

The Boers are still flying, and I think by this time there must be a belt of more than a hundred miles long and thirty broad in which, with three insignificant exceptions, there is nothing but absolute desolation. This will give some idea of the mischief which Cetewayo`s conduct has caused.(Ibid p.7).

The above facts explode the myth that the British protected the Zulus from the Boers.

British barbarity on Blacks: After annexing the Transvaal, Shepstone turned his attention to destroying all the independent African states in that region, particularly the Zulu Kingdom. Before annexation of the Transvaal, Shepstone sided with the Zulus in their border disputes with the Transvaal. After annexation he made a volte-face and used those disputes as excuses to invade Zululand. The British public was told that the Zulu War was to liberate the Zulu people from a tyrannical ruler, and South Africa from a menace to ``christianity and civilisation``.

In 1879, the British invaded the Zulu Kingdom and defeated Cetawayo. Then they started their complete subjugation. First the army was broken, thus destroying their ability to defend themselves. The country was then split into thirteen separate units under the nominal control of the chiefs, salaried by the Government. The white magistrates supplanted the chiefs as the most powerful men in their districts. Most important of all, the land was partitioned. Before the war, Shepstone had expressed the hope that Cetewayo`s warriors would be ``changed to labourers working for wages``. It makes a sad story, how this was accomplished. In 1902-4, the Land Commission delineated a number of locations for the Zulus, and threw open the rest of the country to white settlement. Out of a total acreage of more than 12 million acres, the Africans held some 2 million acres. They numbered, at the lowest reckoning, over three hundred thousand. The Europeans, who were less than 20,000, owned most of the best land. A large proportion of the African population was forced to live upon land to which it had no legal claim. Where the Africans lived upon private or crown lands, they lived there entirely upon sufferance and without legal title. By this time, other independent African states in that region were also destroyed by the British army. Wheresoever, they marched, in Basutoland, Zululand or Bechuanaland, the Queen`s horses and the Queen`s men were like unto a ``Salvation Army`` ministering to the welfare of the colonists. The sufferers were the Africans.

Gandhi wrote in his Satyagraha in South Africa (p.15):

The Boers are simple, frank and religious. They settle in the midst of extensive farms. We can have no idea of the extent of these farms. A farm with us means generally an acre or two, and sometimes even less. In South Africa, a single farmer has hundreds or thousands of acres of land in his possession. He is not anxious to put all this under cultivation at once, and if any one argues with him he will say, `Let it lie fallow; lands which are now fallow will be cultivated by our children`.

Also in his Indian Opinion (March 15 1913), he wrote:

General Botha has thousands of acres of land ... (there is) a big company in Natal which has hundreds of thousands of acres of land.

Thou shalt not steal but rob.

It did not seem to occur to Gandhi how these people came into possession of thousands of acres of land, whereas Africans were cooped in locations like chicken in pens.

Grabbing the land was not enough: it needed manpower to cultivate that land. The cry of the farmers was for labour. Naturally it found a favourite response from Shepstone, whose dream it was to convert Cetewayo`s warriors into labourers for white men. His native policy was to meet the demands of the European farmers. He agreed that Europeans could not expand or grow in wealth unless they could draw more fully upon the reservoirs of labour in the African reserves.

In the process of European colonisation, the swiftly expanding land-hungry Europeans turned the bulk of the African population into a proletariat. Due to the congestion and landlessness in the reserves, created deliberately by the white rulers, their agricultural return was not sufficient for bare existence. Then there were the taxes on huts, cattle and what not. On the other hand, working for white men did not provide them with adequate sustenance. In Natal, the sugar farmers of the coast relied upon the Indian indentured labour, whereas the stock farmers of the interior relied exclusively on Africans, and regarded the failure of Africans to work for them as a criminal offence. In a report to the Chief Commissioner of Police in 1903, the Police Inspector W.F. Fairley wrote: ``With regard to crime, the principal complaints made by Dutch farmers to patrols was of the refusal to work on the part of the natives.`` (Department Reports 1903 p.67 cited ``Reluctant Rebellion`` by Marks p.17. Clarendon Press, Oxford 1970). Complaints about the shortage of African labour were voiced in all parts of the country. The farmers were later joined by the mining industries. The most obvious change was the broadening of the economic base from being entirely agricultural to one in which mining played a more and more important part. Diamond, gold, coal became major industries, and with this development, the deeper involvement of the big finance houses, particularly Rothschilds. So the fate of the Africans as the source of cheap labour, and the fat dividends derived from mining by the British ruling class, became interlinked. This still continues in a modified form. Now it is Anglo-American corporations.

Cheap labour from India: Europeans assumed that Africans lived only to meet their requirements of cheap labour, and as such they had no right to establish themselves as self-sufficient and independent farmers because this conflicted with European interests. Famines in India facilitates the recruitment of indentured Indian labourers for white employers in the Colonies. It was no different in relation to Africans. In a Report of the Native Affairs Commission, (Native Affairs Commission Report 1939-40 cited ``Oxford History of South Africa`` p.182. Clarendon Press, Oxford, 1969) it was admitted that ``African reserves were regarded by whites as reservoirs of labour, and congestion, landlessness and crop failure were welcomed as stimulants to the labour supply``. Similar situations among whites were viewed as national calamities. The Government lent millions of pounds to white farmers, gave them tax relief in times of famine, paid subsidies, facilitated the export of their produce, and wrote off their debts. But what about Africans? Famine would be rampant, crops ruined, food exhausted, thousands of Africans and their cattle would starve to death, but the government would not raise a finger.

The whites not only stole the land from the Africans, and used them as cheap labour, but also looked to them for revenue. They drew a relatively large and growing income from the Africans. ``The Native population of Natal``, Shepstone admitted (``Imperial Factor`` by De Kieweit p.193. Clarendon Press, Oxford 1970), ``contribute to the revenue annually a sum equal, at least, to that necessary to maintain the whole fixed establishment of the Colony for the government of the whites as well as themselves.`` Taxation is a financial measure to gather revenue to meet the expenditure of the state. But in South Africa it was used to reduce Africans to slavery. The sole motive behind the extra taxation imposed on Africans was to force the Africans to work on terms dictated by the whites.

Always there was resentment against any measure which would allow the Africans to settle in locations instead of keeping them as labourers. It was not only the farmers` conferences, the press owned by the mining magnates joined the outcry of the farmers to enact special laws to compel the Africans to come out of their locations and work for the whites. The press was in the forefront to arouse the sentiments that Africans not in European service were necessarily living in idleness. Gandhi`s Indian Opinion played second fiddle to the white press in this respect. To Gandhi, the imposition of taxes upon the Africans to compel them to work for the white employers was ``gentle persuasion``.

By a stroke of the pen, the major part of the available land was taken away from the Zulus and given to Europeans. Some of the dispossessed Zulus were allotted locations and others remained on the land of European landlords on sufferance. Bambata was one of these unfortunate chiefs. He became Chief in 1890 and he and his people were placed in private locations on very high rents. The land was useless for any agricultural purpose. To make things worse, the Boer farmers suspected Bambata of informing the British about their pro-Boer activities, and naturally they tried to victimise him and his people. But after the war, the British rulers leaned backwards and went out of their way to kiss and hug the Boers. So Bambata was caught in a cleft stick. By 1905 the tension between Bambata and his white landlords reached crisis point. The Assistant Magistrate of Greytown, H. Von Gerard, wrote to the Under Secretary of Native Affairs recommending the allocation of a location for his people. Gerard described how people were being oppressed and squeezed by the landlords, what useless land it was for agricultural purposes, and how summons after summons was being issued against people who were unable to pay high rents. Finally he remarked (``Reluctant Rebellion`` by Marks. P.201):

A most desperate state of affairs, the more so as there seems no remedy for it....My sympathies with Bambata`s people...but I see no way out of the difficulty.

The military and civilian leaders of Natal were consciously developing a picture as if an uprising was imminent. Not that they could foresee one, but they wanted to foresee one because that would give them a golden opportunity to inflict severe punishments on Zulus who, according to the colonists, were growing insolent. They drew up a plan to deal with this imaginary uprising swiftly, and all agreed that was the way they could save not only Natal but North Africa from the ``barbarities which only the savage mind can conceive.`` (Ibid p. Xvii)

Zulu Revolt: But outside Natal, people were not so sure. Styne, President of the Orange Free State, called it ``hysteria``. Smuts, Botha and Merriman expressed concern as to whether the whites of Natal would spur a rebellion. Some churchmen and many radical humanitarians in Natal, as well as England, produced volumes of irrefutable evidence proving that it was a conspiracy to goad the Zulus into rebellion and then massacre them. In this, Hariette Colenso, the famous daughter of a famous father, Bishop Colenso, made the most outstanding contribution. There was a cry of imminent native revolt in the press long before active rebellion broke out.

As far back as 1902, Lieu. G.A. Mills in his report (GH18/02. Cited ``Reluctant Rebellion`` p.158) to the Chief of Staff, Natal, on July 1 informed him:

Every Boer expresses the most bitter hatred of the Zulus. They all express a wish that the Zulus would rise now while the British troops are in the country so that they may be practically wiped out. The Boers all say that in the event of the rising, every one of them would join the British troops in order to have a chance of paying off old scores against the Zulus. When I first came here, I visited farms and asked the Boers what they thought of the advisability of keeping troops here. They all said it was most necessary, as they were afraid of the Kaffirs and it would not be safe to stay on their farms if the troops withdrew.... Taking everything into consideration, I cannot help being forced to the opinion that many Boers intend to provoke a Zulu rising if they can do so.

It was Colonel Mackenzie, the military supremo before the rebellion, who was prophesying a native uprising and cleaning the barrels of his guns to use the ``golden opportunity`` to inflict ``the most drastic punishment`` on leading natives he found guilty of treason, and to ``instill a proper respect for the white man``. (C.O. 179/233/12460. Dispatch 9.3.06 cited ``Reluctant Rebellion`` p. 188).

On June 14, Charles Saunders, Chief Magistrate and Civil Commissioner in Zululand (1899-1909) wrote to C.J. Hignet, the magistrate of Nqutu (``Reluctant Rebellion`` p.241):

I quite agree with your conclusions as to our men trying to goad the whole population into rebellion, and you have no idea of the difficulties we had in Nkandha in trying to protect people one knew perfectly well were faithful to us.

In his communication of July 10 1906 to the Prime Minister, (PM 61/15/66 Governor to PM 10.7.06) the Governor described the ``sweeping actions and the mopping-up operations as continued slaughter. Fred Graham, a permanent civil servant in the Colonial Office, in his Minute of July 10, described it as ``massacre``.

Nazism & racism: The most revealing was the long letter of July 24 1906 (CO 179/236/24787 minute 10-7-06) sent by the Anglican Archdeacon, Charles Johnson, from St. Augustine`s in Nqutu division, to the Society for the Propagation of the Gospels in London. He was a man of the British establishment and not known to have excessive zeal for standing up for the rights of the Africans. He wrote (cited ``Reluctant Rebellion`` p. 241):

Many thinking people have been asking themselves, what are we going to do with his teeming population? Some strong-handed men have thought the time was ripe for solving the great question. They knew that there was a general widespread spirit of disaffection among the natives of Natal, the Free State and the Transvaal, but specially in Natal, and they commenced the suppression of the rebellion in the fierce hope that the rebellion might so spread throughout the land and engender a war of practical extermination. I fully believe that they were imbued with the conviction that this was the only safe way of dealing with the native question, and they are greatly disappointed that the spirit of rebellion was not strong enough to bring more than a moiety of the native peoples under the influence of the rifle. Over and over again it was said, `They are only sitting on the fence, it shall be our endeavour to bring them over`; and again, speaking of the big chiefs, `We must endeavour to bring them in if possible! Yes, they have been honest and outspoken enoughó-the wish being father to the thoughtó-they prophesied the rebellion would spread throughout South Africa; had they been true prophets, no doubt the necessity of solving the native question would have been solved for this generation at least.

John Merriman was a veteran Cape politician. He was one of those so-called liberals who accepted Nazism as a doctrine, or in other words Anglo-Saxon superiority, but regretted its consequent atrocities and thus fumigated their consciences. He wrote to Goldwin Smith (Merriman papers NHo. 202, 16.9.06 cited ``Reluctant Rebellion`` p.246) in September 1906:

We have had a horrible business in Natal with the natives. I suppose the whole truth will never be known, but enough comes out to make us see how thin the crust is that keeps our christian civilisation from the old-fashioned savageryómachine-guns and modern rifles against knobsticks and assagais are heavy odds and do not add much to the glory of the superior race.

In the letter of the Archdeacon the expression ``practical extermination``, and in a letter of Lieutenant Mills ``practically wiped out``, have been used. This was what the German Nazis wanted to do to the Jews: to exterminate them. Does it make any difference whether the victims of racial slaughter are Jews or blacks?

Conspiracy to massacre Blacks: Gandhi was well aware of the conspiracy to massacre the Africans. When there was war hysteria in the colonial press, this prophet of non-violence did not apply his mind as to how to stop such a conflict. On the contrary, he did not want Indians to be left behind, but wanted them to take a full part in this genocide.

In his editorial in the Indian Opinion of Nov. 18 1905, long before the actual rebellion broke out, Gandhi complained that the Government simply did not wish to give Indians an opportunity of showing that they were as capable as any other community of taking their share in the defence of the colony. He suggested that a volunteer corps should be formed from colonial-born Indians, which would be useful in actual service.

Indentured Indians lived in conditions worse than slavery. Gandhi during his 20 years` stay in South Africa, did not raise a finger to ease their sufferings. But he was quick to suggest using them as cannon fodder for racists against Africans.

In his Indian Opinion in Dec. 2 1905 he referred to Law 25 of 1875 which was specially passed to increase ``the maximum strength of the volunteer force in the colony adding thereto a force of Indian immigrant volunteer infantry``. To assure the Europeans that such Indians would only kill Africans, he pointed out that ``section 83 of the Militia Act states that no ordinary member of the coloured contingent shall be armed with weapons of precision, unless such contingent is called to operate against other than Europeans``.

Gandhi defends massacre: Many years later, he wrote (p.233) in his autobiography:

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, not only in my opinion but also in that of many Englishmen with whom I had occasion to talk. 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.

Then to justify his participation in this massacre, he went on (Autobiography p. 231):

I bore no grudge against the Zulus, they had harmed no Indian. I had doubts about the `rebellion` itself, but I then believed that the British Empire existed for the welfare of the world. A genuine sense of loyalty prevented me from even wishing ill to the Empire. The righteness or otherwise of the `rebellion` was therefore not likely to affect my decision.

What about the Nazi war criminals? Did they not have a genuine sense of loyalty to Hitler and Nazism?

In Great Britain another storm of protest was raised against the atrocities perpetrated in Natal. The only time Gandhi mentioned the Zulu suppression was on August 4 1906, when he wrote in his Indian Opinion:

A controversy is going on in England about what the Natal Army did during the Kaffir rebellion. The people here believe that the whites of Natal perpetrated great atrocities on the Kaffirs. In reply to such critics, the Star has pointed to the doings of the Imperial Army in Egypt. Those among the Egyptian rebels who had been captured were ordered to be flogged. The flogging was continued to the limits of the victim`s endurance; it took place in public and was watched by thousands of people. Those sentenced to death were also hanged at the same time. While those sentenced to death were hanging, the flogging of others was taken up. While the sentences were being executed, the relatives of the victims cried and wept until many of them swooned. If this is true, there is no reason why there should be such an outcry in England against Natal outrages.

One may notice that the article was very cleverly written. First Gandhi stated that people in England believed that the whites of Natal perpetrated great atrocities on Africans, as if he himself did not know what happened, and also gave the impression that it was the local Natal Army and not the Imperial Army which was involved in the atrocities, which is not true. Even at this stage, he was not willing to tell the simple truth, that atrocities were committed. Then he borrowed the description of hanging and flogging in Egypt from the Star as if he did not know about that either. Did or did not Gandhi know that those Egyptians were not common criminals to be flogged and hangedóthat they were the patriots, the flowers of the Egyptian nation?

If Gandhi unequivocally accepted or found out that the Imperial Army committed those atrocities, then he could not claim that he believed the British Empire existed for the welfare of mankind. The last and the vilest of all was the subtle suggestion that if the Imperial Army did what they were accused of doing, then there was no reason why there should be such an outcry in England against the Natal outrage. Why could this Imperialist-manufactured Mahatma not say clearly that both were crimes against humanity?

It does not have to be a king and swords and destruction they cause.


You are right-

For the record- I find Gandhi`s medievalist philosophy of hate and casteist bigotry- not to mention his anti-black racist views- very definitely and definitively medieval, primeval, primordial and primitice.

Gandhi, the man of hate and bigotry, was most definitely not a sword-carrying King.

From Dawn`s Books section:

REVIEWS: Gandhi’s still alive in Gujarat




Reviewed by Aisha Fayyazi Sarwari

In Gandhi’s hometown, Gujarat, three years after the religious violence, the Muslim community is still squandering for justice and freedom from fear of Hindu retaliation. The pogrom that left 110,000 Muslims homeless and killed over 2,000, according to the Human Rights Watch still have their violators roaming free. Recently the BBC reported that mass graves were dug out to hide evidence of the depravity. Women and children, physiologists say, are unable to get over the trauma and violence they witnessed.

Despite this, Dalits and other untouchables in Gujarat are “far worse than the Muslims.”

About eight decades ago, it was this alliance of common interest between the Muslims and the untouchables that frightened Gandhi, fictitiously known as the Mahatma, into a series of political manoeuvres to protect not only his adherence to orthodox Hinduism, but also the Congress party’s capitalist interests. If Kamran Shahid, author of Gandhi and the Partition of India: A New Perspective, is to be believed, the alliance of the lower caste Hindus and Muslims (who were themselves converts from lower-caste Hindus, escaping the drudgery and humiliation of class), formed a majority of Indian vote bank.

The British planned to leave the colonies and intended to implant the traditions of democracy and fraternity in Indian politics before they did. Recklessly abandoning his spiritual face to the world, Gandhi articulated his worst fears in reaction to safeguards granted to Muslims and untouchables granted by the British Communal Award of 1931, “the Untouchable hooligans would make alliance with the Muslim hooligans and kill upper-caste Hindus.”

As a failed lawyer in South Africa, Mohandas Karamchand Gandhi had fought tooth and nail against perceived discrimination against Indians, but not as popularly believed in the interest of equality. It was for the more privileged treatment of Indians in South Africa as compared to black Africans. He fought to separate and segregate the Indians from the subhuman “savage kafirs” who were not “equal to the Indians”. It is because of this fact, outlined in his volumes of Collected Works and his own personal diaries that prompted countless South Africans to protest his statue in Johannesburg in 2002.

When he returned to India, he did so to restore the traditionalism and social conservatism of status quo. He rejected British plans to distribute power evenly amongst all parties and interests, because it would severely undermine the Congress and its leading upper-caste Hindu interests. He formulated a plan to ensure no power sharing deal with the Muslims and he broke the threat of a lower-caste Hindu and Muslim alliance by reinventing a religiously inspired revolution against the British. He claimed to blur the lines of caste by verbally restoring dignity to the lower caste Hindus or Harijans as he called them, and calling them to unite with all Indians to fight for their independence through satyagraha, however, he never forgot to spell out that their place belonged as servants to the upper caste Brahmins.

On numerous occasions he articulated that the peasant must serve his master at all costs, even if he “suffers in his person” and this usually meant exploitative labour rates. He prohibited inter-dining and intermarriage across castes.

Much to the distaste of the long-term champion of lower-caste Hindu rights, Dr Ambedkar, who is also the principal author of the Indian constitution, Gandhi continued to manipulate the lower caste into overriding any realpolitik plans to broker rights for themselves in the new independent India. Gandhi, instead, marched them to salt fields, made facades of ashrams for them, made their women spin yarn to champion self-rule, coerced the British into imprisoning him and gained mass sympathies in the process.

Winston Churchill refused to give into Gandhi’s hunger strikes, and would rather that Gandhi starve to death but his associates feared that because he has asserted himself as India’s spiritual leader, his death would turn him into a martyr. True to Dr Ambedkar’s prediction, Gandhi’s much flaunted spiritual emancipation of the lower-caste Hindus did not secure them a better future and, even today, they stand as the most marginalized lot of India, a notch below the Muslims.

Having shattered any possibility of a collective vote bank of Muslims and lower-caste Hindus, Gandhi shifted his focus to manufacturing an illusion of poverty. He successfully bought the Congress party a golden choice to back away from any power-sharing deal with the Muslims rejecting the prescience of the Lucknow Pact which secular politicians like Jinnah and Gokhale worked hard to secure the co-existence of Hindu and Muslim communities.

When Gandhi split the movement by his cleverly crafted plan of rallying a majority into religious fervour for independence, politicians like Mohammad Ali Jinnah, at first sidelined and shunned, realized that the only way they will not find themselves in the same trap shared by lower-caste Hindus is by demanding a separate state. Used as a bargaining chip, historians such as Ayesha Jalal say that Jinnah till the end tried to give Indian Muslims the best constitutional protection they could get, but at the end, for Gandhi, it had to be all or nothing.

Under no circumstances was the Congress party negotiating, nor did they see any need to, because the British were hastily retreating and the Congress was turning out to be the one with the bigger pie and the more visible forces.

Seeing that the blame would fall on him for being unable to keep the country united, Gandhi made alliances with Islamic religious leadership, distracting Indian Muslims from interest based politics into religious euphoria. This only widened the rift between the Hindus and Muslims. Ironically, his own orientation remained completely Hindu centric — “I am a Hindu and therefore a true Indian”, he declared.

Jinnah was willing to go as far as accepting the Cabinet Mission plan in 1946, favouring united India rather than Partition. Pakistan came to be because Gandhi and the Congress party found it unpalatable for Muslims to have full autonomy in the majority provinces.

The “new perspective” that Kamran Shahid has articulated in his book is not new, it is one that the Muslim League articulated and that H.M. Seervai, Asiananda and Patrick French wrote in their books. In fact, recently two fascinating books dealing with contradictions of the “great soul” who once was held by Einstein as the greatest man to walk the earth were published. These are Gandhi: Behind the Mask of Divinity (2001) and the Ungandhian Gandhi (2004).

Certainly established as fact, this perspective the academic circles have now accepted, but where it is new, however, is in the psyche of non-serious activists and upstarts who would rather believe in the myth of Gandhi than read what he wrote and did. Will this myth persevere with time or will a more honest understanding of Gandhi emerge that will give a balanced perspective on the man held by millions as the very icon of non-violence and pluralism that Gandhi’s own actions negated?

---

Gandhi and the Partition of India: A New Perspective
By Kamran Shahid
Ferozsons, 60
Shahrah-i-Quaid-i-Azam, Lahore.
Tel: (042) 630 1196-8
UAN 111-62-62-62
ISBN 969-0-02011-0
124pp. Rs250

Mr Jinnah`s actions-

More like Gandhi and Nehru`s actions ...

But then again for a Hindu fanatic who celebrates the deaths of innocent pilgrims fairness is hardly a consideration.

Re # 462

Tahmad32ji,

You may be right, I do not know about Pakistan, but I do not think India is a primitive
society.
What I find surprising is that you have listed actions of Babur, Abdali, Shivaji and Chola
kings as primitve, you have not found actions of Mr. Jinnah primitve as well, at least you
have not said so. It does not have to be a king and swords and destruction they cause.
Mr. Jinnah actions also resulted in unnecessary deaths of millions of people and
misery on many more than that.
That is all.

tahmed:

I think you missed my point.. I am not supporting this or that king.. These kings might have cared very little for their common people.. I am just stating the facts, There were NO clear references in the book to what you have stated ``tearing down other hindu temples`` to build the tallest in Tanjore..

I also quoted ``Ghazni`` had religious sanction (and Muhammad`s precedence) for breaking idols and plundering.. while apparently no one could quote likewise for cholas.. If you want to invoke parity of the mindless violence of wars/plunders by everyone I am all for it. I`d add Muhammad to the list of kings/cult leaders.. without whom the world would have been a better place..

masanamuthu: here is the write up on Tanjore that you were asking about. It is right after where you left off:

``As Rajaraja`s reign drew to an end he...set about memorialising his remarkable achievements. This he did by constructing in Tanjore a temple...``allegedly the `largest and tallest` in India``.

Given that Rajaraja`s reigh was one of Ghazni-like attacks on those around him - the chalukyas to the north, the buddhists in sri lanka, all the way to the palas in bengal. So, not only was the temple a memorial his ``achievements`` (no different than mahmud ghazni - namely killing and looting), where would the resources to build it have come from?

Anyway, given that you have chosen to close your mind to even accepting that the cholas (under rajaraja) could have committed any rapes and looting simply because it was ``merely`` the chalukyans writing about it, i dont expect you to accept that tanjore was not built upon the spoils of war from other hindu kingdoms despite all evidence pointing in this direction.

I feel sorry for this Fear of Facts that so many people have. Unless you open your eyes to facts and to common sense, you are bound to never truly get it.

masanamuthu: Thank you for illustrating my point - you will go to any lengths to absolve criminals (Cholas, in this case, who raped and looted) as long as they are ``fellow hindus`` (in this case). When I wrote the same thing about a muslim (Abdali) you had no problem.

This was precisely my point - while englishmen were condemning Clive for his ``trampling over the rights`` of indians back in the 1700`s, many indians and pakistanis to this day consider individuals guilty of far worse crimes (i.e. trampling of people themselves and looting and killing, not just ``trampling over their rights``) to be heroes simply because they are from what they consider to be ``their`` community.

Until you are able to look at the facts and arrive at reasonable conclusions, you will remain a primitive people. and on chowk, there is no question that the behavior of indians is in fact far worse than pakistanis. you can deny that too.

shishapa #446 You have obviously missed the point I was making (namely, that both Indians and Pakistanis are still a primitive people, for reasons provided).

ahmedmadani #449 I am sorry, but I have no respect for unelected rulers.

re: the link to Pak article
Excerpt from
http://www.dailytimes.com.pk/default.asp?page=2006/01/15/story_15-1-2006_pg3_6
(Jinnah might conclude that Pakistan had failed not because the leaders who followed him were weak, but because there were weaknesses in the original design. How else can one explain the behaviour of a state that was able to bring home 93,000 prisoners of war within two years of a military debacle but another 32 years later, has been unable to bring home 200,000 civilians displaced by the same war?)
Hello Manto, tahmed,
Your own compatriot is calling Pak a failed state. You need to take issues with him!
Sridhar

Seriously HP...when in a hole, stop digging...your credibility was already shot to shit and now you`ve gone and painted a dunce hat on your own head with that great bit of detective work on asiatimes.com to show that Asia Times is somehow linked to some intel agency..

This is why pakis should stick to what pakis know best: jihad and driving cabs.

AHEM...must? or what?

US must express regret

PAKISTAN has lodged a strong protest with the United States over the rocket attack in Bajaur Agency killing eighteen innocent civilians including women and children last Friday. US envoy in Islamabad was summoned to the Foreign Office and was handed over the protest note by Foreign Secretary Riaz Mohammed Khan.

This is the second protest lodged by Pakistan with the US in the past two weeks for American forces’ involvement in unprovoked attacks in its tribal region bordering Afghanistan. Interestingly, however, the Foreign Office spokesperson has contended that there was foreign presence in the area, which was ‘in all probability’ targeted apparently to dilute the protest. Irrespective of the foreign presence, no country has the right to trample Pakistan’s sovereignty through such provocative conduct. Pakistan is fully capable of dealing with the foreign elements present in the Tribal Areas. Its performance on this count has been widely appreciated across the globe especially by the US leadership. Pakistan is, therefore, fully justified in lodging the protest and there is no reason to dilute its importance. The fact is that it’s the US mindset of pre-emption that is at the root of such attacks from across the Durand Line in utter disregard for Pakistan’s sovereignty and the collateral damage. It constitutes brutal violation of the sensitivities of the Pakistani nation in general and the tribesmen in particular. The US ought to be mindful that such incidents may ultimately compel the Pakistan Government to review its support to its war against terror in Afghanistan as a result of mounting public pressure. It needs to be recognized by Washington that President Musharraf had gone out of the way to support the US war on terror even at the risk of his life. Morality, therefore, demands that problems should not be created for him through such uncalled-for acts such as the Bajaur rocket firing. There was no justification for it to act on its own when Pakistan has always been too willing to take action against foreign militants and miscreants. We, therefore, feel that it’s incumbent upon the US to express its regret over the incident in keeping with the established civilised and diplomatic norms. It’s hoped that Washington will be responsive to the demands of the good relationship between the two countries.

Senators defend airstrikes in Pakistan, even if the target wasn`t hit
By NEDRA PICKLER
ASSOCIATED PRESS
WASHINGTON, Jan. 15 — Senators defended on Sunday a purported CIA airstrike that Pakistani officials said killed at least 17 people in a village near the border with Afghanistan but not the intended target, al-Qaida`s No. 2 leader.

``We apologize, but I can`t tell you that we wouldn`t do the same thing again`` in going after Ayman al-Zawahri, said Sen. John McCain, R-Ariz.
McCain said it is a ``cautionary tale`` about the fate of the terrorist network`s leaders that the U.S. ``didn`t take them out year ago.`` He said the United States must hunt them down wherever they are hiding.