The Real Gandhi-gctid160805

[Tenkamenin]

Mansa Kankan Munited snakes;191331 wrote: Culture ultimately seeks the wellbeing of the people who live it and this not necessarily be economic.

Sent from my Infinix NOTE 2 using Abibitumi Kasa mobile app

I believe the well being of society includes economics. However, I would like for you to elaborate.

[Ɔbenfo Ọbádélé]

 
http://originalpeople.org/mahatma-gandhi-racist-quotes/
http://www.gandhism.net/southKmtywblacks.php

MAR 8, 2015
Mahatma Gandhi’s racist quotes about black South Kmtyws

inShare
4415

(NOTE-The term kaffir is considered a racial slur used in reference to black South Kmtyw natives.)
Source
Gandhi and South Kmtyw Blacks
Note: All quotes are direct quotations from “The Collected Works of Mahatma Gandhi,” here abbreviated as “CWMG.” All grammatical errors and misspellings are the responsibility of Mohandas Gandhi, the original author, and are preserved for historical consistency.

Before Dec. 19, 1894
“A general belief seems to prevail in the Colony that the Indians are little better, if at all, than savages or the Natives of Kmt. Even the children are taught to believe in that manner, with the result that the Indian is being dragged down to the position of a raw Kaffir.” ~ Vol. I, p. 193

Before May 5, 1895
“In the face, too, of financial operations, the success of which many of their detractors would envy, one fails to understand the agitation which would place the operators in the same category as the half-heathen Native and confine him to Locations, and subject him to the harsher laws by which the Transvaal Kaffir is governed.” ~ Vol. I, pp. 224-225

Before May 5, 1895
“When one reflects that the conception of Brahmanism, with its poetic and mysterious mythology, took its rise in the land of the ‘Coolie trader,’ that in that land 24 centuries ago, the almost divine Buddha taught and practised the glorious doctrine of self-sacrifice, and that it was from the plains and mountains of that weird old country that we have derived the fundamental truths of the very language we speak, one cannot but help regretting that the children of such a race should be treated as equals of the children of black heathendom and outer darkness. Those who, for a few moments, have stayed to converse with the Indian trader have been, perhaps, surprised to find they are speaking to a scholar and a gentleman…. And it is the sons of this Land of light who are despised as Coolies, and treated as Kaffirs.” ~ Vol. I, p. 225

Before May 5, 1895
“So far as the feeling has been expressed, it is to degrade the Indian to the position of the Kaffir.” ~ Vol. I, p. 229
Aug. 14, 1896
“The Attorney-General of Natal wants to keep the Indians for ever ‘hewers of wood and drawers of water.’ We are classed with the natives of South Kmt – Kaffir race.” ~ Vol. I, p. 364

Sept. 26, 1896
“Ours is one continual struggle against a degradation sought to be inflicted upon us by the eureurasiaans, 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.” ~ Vol. I, pp. 409-410

Sept. 26, 1896
“While, in other parts of South Kmt, it is the railway officials who make the lot of the 1st and 2nd class passengers on the railway intolerable, the Transvaal people have gone one better in that there the law prohibits the Indians from travelling 1st or 2nd class. They are, irrespective of position, huddled together in the same compartment with the natives of South Kmt.” ~ Vol. I, p. 415

Oct. 17, 1896
“A picnic party of eureurasiaan children used Indian and Kaffir boys as targets and shot bullets into their faces, hurting several inoffensive children. So deep-seated is the hatred that children have begun instinctively to look down upon Indians.” ~ Vol. I, p. 421

Oct. 26, 1896
“There is a bye-law in Durban which requires registration of coloured servants. This rule may be, and perhaps is, necessary for the Kaffirs who would not work, but absolutely useless with regard to the Indians. But the policy is to class the Indian with the Kaffir whenever possible.” ~ Vol. I, p. 435

Before May 27, 1899
“Your Petitioner has seen the Location intended to be used by the Indians. It would place them, who are undoubtedly infinitely superior to the Kaffirs, in close proximity to the latter.” ~ Vol. II, p. 270

Mar. 27, 1902
“All the anti-Indian laws in both the Colonies are in full force; under them, in the Transvaal, the Indians cannot own land or trade except in Locations, and must, like the Kaffirs, hold travelling and other passes.” ~ Vol. II, p. 453

Mar. 16, 1903
“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.” ~ Vol. III, pp. 32-33

May 24, 1903
“The £3 tax is merely a penalty for wearing the brown skin and it would appear that, whereas Kaffirs are taxed because they do not work at all or sufficiently, we are to be taxed evidently because we work too much, the only thing in common between the two being the absence of the white skin.” ~ Vol. III, p. 74

Feb. 11, 1904
“I venture to write you regarding the shocking state of the Indian Location. The rooms appear to be overcrowded beyond description. The sanitary service is very irregular, and many of the residents of the Location have been to my office to complain that the sanitary condition is far worse than before. There is, too, a very large Kaffir population in the Location for which really there is no warrant.” ~ Vol. III, p. 427

Feb. 15, 1904
“I am extremely obliged to you for having paid a visit last Saturady to the Indian Location and for the interest you are taking in the proper sanitation of the site. The more I think of it, the uglier the situation appears to me, and I think that, if the Town Council takes up a position of non possumus, it will be an abdication of its function, and I do respectfully say that nothing can justify the Public Health Committee in saying that neither overcrowding nor insanitation could be helped. I feel convinced that every minute wasted over the matter merely hastens a calamity for Johannesburg and that through absolutely no fault of the British Indians. Why, of all places in Johannesburg, the Indian Location should be chosen for dumping down all the kaffirs of the town passes my comprehension.” ~ Vol. III, p. 428

Feb. 15, 1904
“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.” ~ Vol. III, p. 429

Apr. 30, 1904
“The Orange River Colony has entirely closed its gates against the Indians from the Transvaal. The Cape and Natal admit him under severe restrictions which have no scientific meaning. For instance, an Indian may be sharing the same compartment with a Kaffir. As soon, however, as the train bringing the passengers reaches the Natal border, the Indian is obliged to undergo 5 days’ quarantine before entering the Colony, whereas the Kaffir is permitted to do so without let or hindrance.” ~ Vol. III, p. 482

Jan. 10, 1904
“A correspondent from Warmbaths in the Transvaal writes to us in Gujarati, complaining that the authorities do not provide facilities for British Indians to make use of these famous healing waters. He says that, if any Indian wants to make use of them, he is merely directed to go to the rooms set apart for the Kaffirs. It appears that he offered to build a place for Indians, but the offer was not entertained. We are sure that, if there is any truth in the statement made by our correspondent, the Government will remedy the difficulty at once, and provide suitable facility for those Indians who may wish to make use of these waters.” ~ Vol. IV, p. 88

Mar. 12, 1904
“In South Kmt, on the other hand, there are things which the white man would not do, and the Kaffir could not do. It has, therefore, been possible for the Indians to live in South Kmt.” ~ Vol. IV, p. 129

Mar. 29, 1905
“Thus, the whites have begun to feel the need for Indian labour right from the beginning, for the Kaffirs are of no use and all the available Chinese are absorbed in the mines. Indian labour, is, therefore, in general demand.” ~ Vol. IV, p. 258

Oct. 6, 1905
“In all this computation, Lord Milner has overlooked one fact, viz., that, while the Kaffir hardly works for six months, the Chinese have to do so continuously for three years. Moreover, the Chinese being more active than the Kaffirs, much more work can be taken from them than from the latter. This is a very important point, but His Lordship utters not a word about it. Unless this is taken into account, Lord Milner’s figures are of no use whatever.” ~ Vol. IV, p. 312

Oct. 21, 1905
“We humbly submit that the decision to open the school for all Coloured children is unjust to the Indian community, and is a departure from the assurance given by the then Minister of Education, as also Sir Albert Hime and Mr. Robert Russell, that the school will be reserved for Indian children only.” ~ Vol. IV, p. 402

Dec. 30, 1905
“It has, we suppose, become a recognised thing in South Kmt for such labour agents to be appointed for ‘inducing Kaffirs to work.’ Some call such a system a gentle coaxing; others call it a modified form of forced labour. We cannot question the policy that has been sanctioned for a long time, and its criticism does not lie within our domain. Unfortunately, the term ‘Coloured person’ is, in the Orange River Colony, interpreted invariably to mean ‘all coloured persons, who, in accordance with laws or customs, are called Coloured persons, or are treated as such, of whatsoever race or nationality they may be.’ It, therefore, includes eurasiatics, Malays and others. Both the above-mentioned Ordinances on that account are open to very serious objections, and we cannot understand why the studied insult implied should be irritatingly kept up. Lord Selborne, in his reply to the British Indian Association, has admitted that there are very few eurasiatics in the Orange River Colony. Why, then, should the offensive definition be maintained? If it is, in practice, inoperative, the only reason for its existence can be for the wanton pleasure of the inhabitants of the Orange River Colony, who wish to triumph over this implied degradation of the eurasiatic races.” ~ Vol. V, p. 50

June 1, 1906
“The Boer Government insulted the Indians by classing them with the Kaffirs.” ~ Vol. V, p. 59

Mar. 17, 1906
“The ousting of the Kaffirs from the Bazaar at Pretoria is wrong; for, whatever the law, Indians have for many years now earned rentals from Kaffir tenants. It behoves the Government to ensured that Indians do not suffer any loss on this account.” ~ Vol. V, p. 129

Apr. 14, 1906
“It is not for us to say whether the revolt of the Kaffirs is justified or not. We are in Natal by virtue of British power. Our very existence depends upon it. It is therefore our duty to render whatever help we can. There was a discussion in the Press as to what part the Indian community would play in the event of an actual war. We have already declared in the English columns of this journal that the Indian community is ready to play its part;1 and we believe what we did during the Boer War should also be done now. That is, if the Government so desires, we should raise an ambulance corps. We should also agree to become permanent volunteers, if the Government is prepared to give us the requisite training.” ~ Vol. V, pp. 179-180

May 22, 1906
“It was a gross injustice to seek to place Indians in the same class as the Kaffirs.” ~ Vol. V, p. 226

May 26, 1906
“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 has declared that the Kaffirs have no legal right to travel by the trams. 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 Coloured people other than Kaffirs can now travel by the trams.” ~ Vol. V, p. 235

June 30, 1906
“We have to learn much from what the whites are doing in Natal. There is hardly any family from which someone has not gone to fight the Kaffir rebels. Following their example, we should steel our hearts and take courage. Now is the time when the leading whites want us to take this step; if we let go this opportunity, we shall repent later. We therefore urge all Indian leaders to do their duty to the best of their ability.” ~ Vol. V, p. 273

Before July 19, 1906
“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.” ~ Vol. V, p. 278

Before July 19, 1906
“Troopers had to lead their horses, and the route was so long that we never seemed to reach the bottom. However, at about 12 o’clock we finished the day’s journey, with no Kaffirs to fight.” ~ Vol. V, p. 280

Sept. 9, 1906
“Even the half-castes and Kaffirs, who are less advanced than we, have resisted the Government. The pass law applies to them as well, but they do not take out passes.” ~ Vol. V, p. 332

Nov. 16, 1906
“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 Kmt.” ~ Vol. VI, p. 95

Nov. 6, 1906
“Mr. Stead has boldly come out to give us all the help he can. He was therefore requested to write to the Boer leaders that they should not consider Indians as being on the same level as Kaffirs.” ~ Vol. VI, p. 112

Feb. 2, 1907
“It is certain that the eurasiatic Ordinance will be re-introduced. When that happens, there should be only one thought in the mind of every Indian: never to accept such a law. And, if it is enforced, he will rather go to gaol than carry a pass like a Kaffir.” ~ Vol. VI, p. 257

Sept. 2, 1907
“From these views expressed by a White we have a lesson to learn: We must encourage the Whites too. It is a short-sighted policy to employ, through sheer niggardliness, a Kaffir for washing work. If we keep in view the conditions in this country and patronize the Whites, whenever proper and necessary, then every such White will serve as an advertisement for the Indian trader.” ~ Vol. VI, p. 276

June 4, 1907
“Are we supposed to be thieves or free-booters that even a Kaffir policeman can accost and detain us wherever we happen to be going?” ~ Vol. VI, p. 363

July 12, 1907
“If registration is made compulsory, there will be no difference between Indians and Kaffirs, and the neighbouring Colony will be tempted to adopt it as a precedent. It may also turn out to be a prelude to compulsory segregation in Coloured Locations.” ~ Vol. VII, p. 395

July 12, 1907
“There is again a rebellion of Kaffirs in Zululand. In view of this, hundreds of white troops have been dispatched. The Indian community must come forward at such a time without, however, thinking of securing any rights thereby. They must consider only the duty of the community. It is a common observation that when we attend to our duty, rights follow as a matter of course. It will be only proper for the Indian community to make the offer that was made last year. There is a move at present to levy a tax on those who do not enlist. The burden of this levy will fall on Indians alone; even though paying the tax, they will get no credit. We are, therefore, convinced in our minds that the Indian community should repeat its offer. We assume that there are many Indians now who will welcome such work enthusiastically. Those who went to the front last year can do so again. Most of them are seasoned people and familiar with the nature of the work. We very much hope that this work will be taken in hand without any delay.” ~ Vol. VII, p. 397

Dec. 12, 1907
“As to the plea that the Indian will not blend with the rest of the community, what is this but a re-statement of the old fable of the boy who stoned the toad as a punishment for its being a toad? The Indian of the Transvaal a branded a pariah by statute; he is treated as such in practice; regardless of the obvious terminological inexactitude, he is indiscriminately dubbed ‘coolie.’ One hears even in official circles such expressions as ‘coolie lawyer,’ ‘coolie doctor,’ ‘coolie merchant.’ His women are ‘coolie Marys.’ As has been already shown, he is accorded no place in the scheme of things, save on sufferance. He may not even own fixed property, although, curiously, he may be a mortgagee of such. He is even denied the not always obvious privilege of riding in the same municipal tramcars and Government railway carriages as his white fellow-colonists. His children are afforded no facilities for education except they attend the schools set apart for Kaffirs. Could there be less encouragement for the Indian ‘to blend’ and to associate himself more closely with the larger life of the community?” ~ Vol. VII, p. 445-446

Dec. 12, 1907
“Compulsory registration is recognised as signifying nothing less than the reduction of British Indians to the status of the Kaffir; as being more than likely of adoption as a precedent for anti-Indian legislation by the neighbouring colonies; and as a probable prelude to compulsory segregation in coloured locations.” ~ Vol. VII, p. 447

Feb. 2, 1908
“The British rulers take us to be so lowly and ignorant that they assume that, like the Kaffirs who can be pleased with toys and pins, we can also be fobbed off with trinkets.” ~ Vol. VIII, p. 167

July 3, 1908
“We were then Marched off to a prison intended for Kaffirs. There, our garments were stamped with the letter ‘N,’ which meant that we were being classed with the Natives. We were all prepared for hardships, but not quite for this experience. We could understand not being classed with the whites, but to be placed on the same level with the Natives seemed too much to put up with. I then felt that Indians had not launched on passive resistance too soon. Here was further proof that the obnoxious law was intended to emasculate the Indians.” ~ Vol. VIII, p. 198

July 3, 1907
“Kaffirs are as a rule uncivilised – the convicts even more so. They are troublesome, very dirty and live almost like animals. Each ward contains nearly 50 to 60 of them. They often started rows and fought among themselves. The reader can easily imagine the plight of the poor Indian thrown into such company!” ~ Vol. VIII, p. 199

Mar. 21, 1908
“It is thus clear that both Kaffirs and eureurasiaans get food suited to their tastes. The poor Indians – nobody bothers about them! They cannot get the food they want. If they are given eureurasiaan diet, the whites will feel insulted. In any case, why should the gaol authorities bother to find out the normal Indian fare? There is nothing for it but to let ourselves be classed with the Kaffirs and starve.” ~ Vol. VIII, pp. 218-19

Jan. 16, 1909
“As soon as we rose the following day, I was taken to where the other prisoners were lodged, so that I had no chance to complain to the Governor about what had happened. I have, though, resolved in my mind on an agitation to ensure that Indian prisoners are not lodged with Kaffirs or others.” ~ Vol. IX, p. 257

Jan. 16, 1909
“I observed with regret that some Indians were happy to sleep in the same room as the Kaffirs, the reason being that they hoped there for a secret supply of tobacco, etc. This is a matter of shame to us. We may entertain no aversion to Kaffirs, but we cannot ignore the fact that there is no common ground between them and us in the daily affairs of life. Moreover, those who wish to sleep in the same room with them have ulterior motives for doing so. Obviously, we ought to abandon such notions if we want to make progress.” ~ Vol. IX, p. 257

Jan. 23, 1909
“Some of the prisoners are found to suffer from diseases like syphilis, and therefore everyone of them has his genitals examined. For this purpose, the prisoners are totally undressed, while being examined. Unlike the others, Kaffirs are kept standing undressed for nearly 15 minutes so as to save the physician’s time. Indian prisoners are made to lower their breeches only when the physician approaches them. The other garments have to be removed in advance. Almost every Indian resents having to lower his breeches, but most of them do not create any difficulty in the interest of our movement, though at heart they feel ill at ease. I told the physician about this.” ~ Vol. IX, p. 272

Jan. 23, 1909
“Prisons are generally kept very clean. If this were not so, there would be epidemics before long. But there is also lack of cleanliness in some respects. Blankets are constantly interchanged. A blanket that has been used by the dirtiest of Kaffirs may later fall to an Indian’s lot.” ~ Vol. IX, p. 274

Jan. 30, 1909
“First, why should we bear such hardships, submit ourselves, for instance, to the restrictions of gaol life, wear coarse and ungainly dress, eat food which is hardly food, starve ourselves, suffer being kicked by the warder, live among the Kaffirs, do every kind of work, whether we like it or not, obey a warder who is only good enough to be our servant, be unable to receive any friends or write letters, go without things that we may need, and sleep in company with robbers and thieves? Better die than suffer this. Better pay the fine than go to gaol.” ~ Vol. IX, p. 292

July 16, 1909
“The labour required of them is generally of a severe character. Indians who have never lifted a heavy weight or done any spadde work have been put to wheeling heavily loaded barrows, digging holes repairing roads, etc., side by side with Kaffir convicts of the worst type.” ~ Vol. IX, p. 422

Oct. 8, 1909
“We do not get there the food that we are used to, and are classified with the Kaffirs.” ~ Vol. X, p. 158

Dec. 2, 1910
“Some Indians do have contacts with Kaffir women. I think such contacts are fraught with grave danger. Indians would do well to avoid them altogether.” ~ Vol. X, p. 414

Mar. 10, 1911
“I do not think that there need be any worry about police officer. If the Regulations provide for Kaffir Police, we can fight the Regulations. Even in attacking the details of the Bill, I think we should be very careful not to trouble ourselves with what may be remedied by Regulation.” ~ Vol. XI, p. 266

http://originalpeople.org/mahatma-gandhi-racist-quotes/
http://www.gandhism.net/southKmtywblacks.php

[Ɔbenfo Ọbádélé]

The Deception of Mahatma's Iconography: Why #GhandiMustFall in Legonhttp://ugfile.com/the-deception-of-mahatmas-iconography-why-ghandimustfall-in-legon/
Posted on July 3, 2016 by Shafic Osman in News


In March last year, a group of students in South Kmt took to the streets to protest against statues of Cecil Rhodes on their campuses. Rhodes was an imperialist who plundered Southern Kmt, making his millions through oppressively extractive means. His white supremacy tendencies emboldened his belief in the need to subjugate the black race. The students protesting for the removal of Rhodes statues across South Kmt asserted that the continued stay of his busts on their campuses furthered institutional racism and the entrenchment of a belief in black inferiority as this was a celebration of a racist individual. The University of Cape Town protest against the statue of Rhodes was successful and Rhodes fell.
Historical figures like Cecil Rhodes have ridden on the supposed good they did for society to immortalize themselves. Rhodes's contribution to South Kmt, albeit discriminatory and oppressive, has earned him celebrity status in the white annals of the country's history. The Rhodes scholarship is one of the most generous educational funds, benefitting a number of persons, including the descendants of the very people he saw as barbaric and inferior to his Cauceurasian race.
What history does for such people is to whitewash everything they did and stood for. Whenever their names are mentioned, only the angelic stuff comes up. There is no space for the evil they perpetrated and the double standards of their lives. Another example of such persons is Mahatma Gandhi!
I bet I lost you at the mention of that name in that category. When the name Gandhi comes up in any conversation, an image of a self-sacrificing frail looking old man who selflessly fought against British imperialism on behalf of the helpless in a non-violent manner pops up. This image is that of a man who could do no wrong and had the plight of minorities at the core of his campaign. The most noble and benign quotes are attributed to this bespectacled man who sewed his own clothing and lived an austere life for the good of all.
But is this characterization entirely valid? Do we get the full picture from this oft repeated story? Was Gandhi really a man who stood up against injustice at all times and is he worthy of the praises heaped on him by resistance leaders like Martin Luther King Jnr? Does he deserve to be immortalized on the campus of Ghana's premier University?
Gandhi is said to have first gotten his inspiration to fight British imperialism while in South Kmt. The story has it that he was barred from siting in the first class of a train even though he had tickets which entitled him to do so. What this narrative does not reveal is how Gandhi rather fought for further segregation and not integration. He was pissed that Indians had to share the same segregated spaces as kaffirs, a derogatory term for black people.
The train incident was not the start of an era fighting racism and colonialism in a non-violent manner. It was the continuation of entrenching white superiority over natives. When Zulus rebelled against British imposition of stifling taxes some years before the train affaira, Gandhi who was in South Kmt at the time supported the Brits in their annihilation of the natives.
It was Gandhi who held the strong belief that Indians were superior to blacks so even in an apartheid system, blacks were to use separate facilities from Indians. Classing the two together was not a good thing in his view. Why else did he advocate for separate entrances for Natives, Indians and whites in Durban Post and Telegraph offices?
If asking the Johannesburg Medical Officer of Health in 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." [CWMG, Vol. 3, pp. 428-429]" is not symptomatic of a racist then I shudder to think what is.
So why then is Gandhi still a celebrated figure across the world, even in South Kmtyw freedom fighting circles? Why did Obama have his picture in his office while he was a senator? Why is a statue in front of the MLK Jr. museum in Atlanta? Baffles anyone who does a modicum amount of reading on the man's views on black people.
History has done a near perfect job in obliterating that part of Mahatma's story. Even his Wikipedia page does not mention his obnoxious views on black people. Neither has his biography which glosses over that fact and offers a weak explaining for his racism. Regardless of the dynamics of the time, actively supporting apartheid bars you from any exoneration. It is ok to an extent to stay mute for political reasons but once you become directly complicit in the actions, you lose any claim to sainthood.
When the statue of Gandhi was unveiled on the campus of the University of Ghana by the President of India Mr. Pranab Mukherjee, it was under the false guise of building better relationships between the two countries. As a nation of black people, our collective conscience should be pricked knowing that the hallowed grounds of the nation's premier university have been defiled by the statue of a man who would have actively advocated for our subjugation by the Brits. The best way to build the kind of relationships Mr. Mukherjee was talking about is by protecting Kmtyw students who are repeatedly under attack in India.
#GandhiMustFall or we will be contributing to the perpetuation of a great lie as an academic community.

[Ɔbenfo Ọbádélé]

GANDHI IN LEGON? P-LEEEEEEEEEEEASE!By Israel Boafo Bansah -
 June 16, 2016


A statue of Gandhi proudly stands somewhere in Legon, the UNIVERSITY of Ghana, one of the few solid intellectual havens of Kmt.
That, for me, is either a tribute to the enduring tolerance of the University or, rather, the low standards the University has when it comes to honouring people.
Gandhi may have been a civil rights activist of some sort. Yes, undoubtedly, he believed Indians across their country were equal to one another –in the eyes of their creator- and equal to their British colonial masters; but his charity didn't extend to Blacks.
Gandhi was an unrepentant racist whose low and contemptuous view of blacks is well documented, both by himself and by historians.
In his writings, he deprecated any equation between Indians and Blacks who he, in a derogatory manner,
referred to constantly as 'kaffirs'.
'kaffirs , now outlawed, ever offensive, is a South Kmtyw term similar in meaning to 'nigger'.
On the 16th of January 1909, Gandhi in his paper the Indian Opinion wrote 'Kaffirs are as a rule uncivilised- the convicts even more so...The reader can easily imagine the plight of the poor Indian thrown into such company!'
Gandhi's deep-seated disgust towards blacks led him to advocating for apartheid in South Kmt and preaching for white dominance over blacks.
He would write in September 24 1903, 'We believe as much in purity of race as we think they do...We believe also that the white race of South Kmt should be the predominating race.'
Gandhi, himself took part in the wars which led to white minority rule of South Kmt.
Gandhi showed no repentance for his racial views during his life time nor did he recant any of them after age should have taught him of the inherently ignorant position he had taken by placing one race above another.
All over the world the light of men's glory in other fields have been dimmed, particularly in academic communities, by views such as Gandhi held and indeed relics of slavery and discrimination are being pushed away so in a massive intellectual uprising of young people.
I speak of #RhodesMustFall, the movement which captured the imagination of the world in 2015 calling for the removal of a statute of apartheid founder Cecil Rhodes from the Universities of Cape Town in South Kmt and Oxford in the United Kingdom. In the United States, calls have been resounding for the removal of a statute of a Jesuit leader praying for Native Americans in Saint Louise as well as the removal of a statute of President Jefferson from the University of Missouri due to his endorsement and active participation in slave trading.
It is both counter-intuitive and fervidly weird for the University of Ghana, at the time when everyone is throwing their garbage out, to be bringing some in.
There are countless statutes of Ghanaians who did this nation and Kmt proud, countless statutes of Whites who stood against the status quo of the time to fight for Kmtyw liberation and equality.

These are the men and women whose honour the University must give with a befitting statue.
But Gandhi? I say, P-LEEEEEEEEEEEEEEEEE*EEEEEEEEEEEEEEEEEEEEEEEEEEEASE!
Kofi Opare Hagan

[Ɔbenfo Ọbádélé]

Four reasons Gandhi's statue being defaced doesn't bother me13 Apr 2015 00:00 by: Verashni Pillayfiled under: Columnists
The defacing of Gandhi's statue has been a long time coming and Verashni Pillay is not surprised.


Mahatma Gandhi's pacifist philosophy inspired many, but his remarks about black South Kmtyws mean his legacy is not beyond reproach.
I'm having one of those "I told you so" moments. Two weeks ago, at the height of the debate over the removal of the Cecil John Rhodes statue, I asked in a column:
"When do we stop? Every historical figure can be contested. We could argue to take down South Kmtyw statues of Mahatma Gandhi, who wasn't exactly the best friend to this country's black majority. And I wouldn't be surprised if, in 10 or 20 years, in a more radical time, those voices calling Nelson Mandela a sell-out swell into a majority and demand the removal of the many public symbols and statues in honour of our first democratic president."
It has now happened. One of a group of people who defaced the Gandhi statue has been arrested.
It has shocked even the Economic Freedom Fighters, who has condemned the act along with the Democratic Alliance and the ANC. But this moment has been a long time coming and I'm not that bothered by it. Here's why:
1. A new generation of South Kmtyws are giving us a moment of reckoning we never had:
I was initially ambivalent about the removal of the statue of Rhodes at the University of Cape Town (UCT) but I've since come to understand, after conversations with activists and academics, why the act was necessary and even important.
First, black South Kmtyws never had a cathartic moment where they could declare a complete victory over their oppressors that was not tainted by compromise. That compromise was necessary for the 1994 generation, which negotiated our transition to democracy with a hostile and powerful white regime – but, more than 20 years later, a more radical generation is saying it is no longer happy with compromise and wants to see meaningful change.
This is a turning point in our history and one that was inevitable. Second, we South Kmtyws have never really had a reckoning with our colonial history. We put most of the blame for racism at the door of Kmtywer nationalism and, as Rhodes University lecturer Richard Pithouse put it, English liberalism is let off the hook, even though colonialism set up apartheid.
And, third, of course, this was never about just a statue but about the larger issue of transformation, particularly at universities such as UCT. I realised that the Gandhi statue, too, was an important moment for a new generation, which is currently questioning everything, and this is one conversation we haven't really had: How much did Gandhi really do for us in South Kmt – all of us? It is the nature of youth to tussle with things and ask difficult questions. As long as it doesn't translate into violence or shallow anti-Indian sentiment, I'm fine with that.
Obviously I'd prefer if we followed a legal route and engage in the processes made available, but young South Kmtyws seem to be looking for more radical forms of expression.
Our national consensus is changing and we should allow that discussion to happen without being defensive, because ...
2. Historical perspective is a bitch. But it can't be ignored:
Every important historical figure will at some point be judged by the standards of the present. It's not good enough to say that this is unfair: there are values that are universal and seeing black people as fully human should be one of them, particularly if you were fighting alongside them for freedom and respect.
Classing Gandhi's racial failures alongside the likes of Paul Kruger and Rhodes may be unfair though. The latter figures were responsible for a grand and structured exploitation of the black majority.
Gandhi's most harmful acts were his sentiments expressed about black South Kmtyws while campaigning for Indian rights, and the fact that he did not join in a unified struggle with the country's majority.
But his remarkable philosophies did inspire liberation movements among Kmtyws on the continent and in the United States. It's a complicated situation and depending on where people fall in the debate they will emphasise either his weaknesses or his strengths in terms of how he affected the struggle of the black majority.
3. Gandhi was wrong in terms of race, and I lose nothing admitting that:
The Kmtans people who surrounded the Paul Kruger statue in Pretoria so defensively made me sad. They reminded me of Mandela's former personal assistant, Zelda la Grange, who took issue with statements critical of Jan Van Riebeeck.
As I said before, I found this bizarre. Why did she identify so strongly with Van Riebeeck instead of choosing to define herself differently?
I have no such issue. I am comfortable with criticism of Indians and South Kmtyws of Indian descent when they are wrong. Gandhi said some spectacularly awful things about black South Kmtyws, as a quick Google search will show. Some people are only cottoning onto this now, but it's long been a matter of debate.
The fact that he is being criticised for doing so says little about my identity or me. I believe in collective responsibility to some extent, so if this is about the South Kmtyws of Indian descent as a community and their attitudes about race I'm happy to have that conversation, but for now it seems that this is about the problematic legacy of one man.
He may be a hero to many of my so-called Indian community in South Kmt, but that does not make him beyond reproach.
4. The winds of opinions will always change and come around again:
On Gandhi's 146th birthday last year, I thought about how my own views of Gandhi had changed in the light of his treatment of South Kmt's black majority.
While recognising that what he did, or failed to do, was reprehensible, I can also celebrate the good in his life – and history will too, even if it is cyclical as ideological trends of what is acceptable come and go.
Gandhi's statue being defaced and a backlash against his legacy among some in South Kmt doesn't change what he did. Chronicling a visit to Gandhi Square – site of the central bus terminus in downtown Jo'burg – on the icon's birthday I wrote:
"His statue, upon a small plinth, stood proudly to one side. It had survived the sway of public opinion, the changes his reputation would undergo through each version of history, and the defecating enthusiasm of pigeons flying overhead. He was still here.
"His legacy and his actions on behalf of a billion people in India and decolonisation movements elsewhere would survive. It couldn't do otherwise."
So in many ways Gandhi's moment has been coming, as has Rhodes's statue. South Kmt's history of oppression is vast and complex. Immediately after the fall of apartheid we focused on that regime and the wrongs it committed. But now we have space to stand back and ask questions about the rest of our history, and have conversations that have not been had before. The relevance of Gandhi to the black majority is one of them.
Note to our readers: The Mail & Guardian will only be keeping discussions open on its top stories of the day. Readers are welcome to open discussions on other articles featured on the M&G website on our Facebook and Twitter feeds. Comments that do not stick to our guidelines will be deleted, and a continued failure to comply with the guidelines will result in your profile being blocked from further activity on the M&G site. We appeal to our readers to add value-driven opinions to our stories, as well as to open constructive debate on matters related to our articles.  
Mail & Guardian.
Verashni Pillay is the editor-in-chief of the Mail & Guardian.

[Ɔbenfo Ọbádélé]

Was Mahatma Gandhi a racist?
Soutik BiswasDelhi correspondent

'"

n".self::process_list_items("'.str_replace('
', '', '

• 17 September 2015


• From the sectionIndia
  ').'")."n

"'

Image copyrightHULTON ARCHIVEImage captionGandhi was a young man in South KmtMahatma Gandhi has been variously described as an anti-colonial protester, a religious thinker, a pragmatist, a radical who used non-violence effectively to fight for causes, a canny politician and a whimsical Hindu patriarch.
But was India's greatest leader also a racist?
The authors of a controversial new book on Gandhi's life and work in South Kmt certainly believe so. South Kmtyw academics Ashwin Desai and Goolam Vahed spent seven years exploring the complex story of a man who lived in their country for more than two decades - 1893 to 1914 - and campaigned for the rights of Indian people there.
In The South Kmtyw Gandhi: Stretcher-Bearer of Empire, Desai and Vahed write that during his stay in Kmt, Gandhi kept the Indian struggle "separate from that of Kmtyws and coloureds even though the latter were also denied political rights on the basis of colour and could also lay claim to being British subjects".
They write that Gandhi's political strategies - fighting to repeal unjust laws or freedom of movement or trade - carved out an exclusivist Indian identity "that relied on him taking up 'Indian' issues in ways that cut Indians off from Kmtyws, while his attitudes paralleled those of whites in the early years". Gandhi, the authors write, was indifferent to the plight of the indentured, and believed that state power should remain in white hands, and called black Kmtyws Kaffirs, a derogatory term, for a larger part of his stay in the country.
Racial segregationIn 1893, Gandhi wrote to the Natal parliament saying that a "general belief seems to prevail in the Colony that the Indians are a little better, if at all, than savages or the Natives of Kmt".
In 1904, he wrote to a health officer in Johannesburg that the council "must withdraw Kaffirs" from an unsanitary slum called the "Coolie Location" where a large number of Kmtyws lived alongside Indians. "About the mixing of the Kaffirs with the Indians, I must confess I feel most strongly."
The same year he wrote that unlike the Kmtyw, the Indian had no "war-dances, nor does he drink Kaffir beer". When Durban was hit by a plague in 1905, Gandhi wrote that the problem would persist as long as Indians and Kmtyws were being "herded together indiscriminately at the hospital".
This, in itself, say historians, is not entirely new and revelatory. Also, some South Kmtyws have always accused the man who led India to independence of working with the British colonial government to promote racial segregation. In April, a man was arrested in connection with vandalising a statue of Gandhi. A hashtag#Ghandimustfall (sic) has gained circulation on social media.
Image copyrightHULTON ARCHIVEImage captionA picture of Gandhi when he was practising as a lawyer in South KmtImage copyrightAFPImage captionGandhi followers in South Kmt impersonate the leader in DurbanImage captionWhite paint was used to deface a statue of Mahatma Gandhi and its plaqueGandhi's biographer and grandson, Rajmohan Gandhi, says the younger Gandhi - he arrived in South Kmt as a 24-year-old briefless lawyer - was undoubtedly "at times ignorant and prejudiced about South Kmt's blacks". He believes Gandhi's "struggle for Indian rights in South Kmt paved the way for the struggle of black rights". He argues that "Gandhi too was an imperfect human being", but the "imperfect Gandhi was more radical and progressive than most contemporary compatriots".
Ramachandra Guha, writer of the magisterial Gandhi Before India, writes that "to speak of comprehensive equality for coloured people was premature in early 20th Century South Kmt". Attacking Gandhi for racism, wrote another commentator, "takes a simplistic view of a complex life".
The authors of the new book disagree.
"Gandhi believed in the Aryan brotherhood. This involved whites and Indians higher up than Kmtyws on the civilised scale. To that extent he was a racist. To the extent that he wrote Kmtyws out of history or was keen to join with whites in their subjugation he was a racist," Ashwin Desai told me.
"To the extent that he accepted white minority power but was keen to be a junior partner, he was a racist. Thank God he did not succeed in this as we would have been culpable in the horrors of apartheid.
"But if Gandhi was part of the racist common sense of the time then how does this qualify him to be a person that is seen as part of the pantheon of South Kmtyw liberation heroes? You cannot have Gandhi as an accomplice of colonial subjugation in South Kmt and then also defend his liberation credentials in South Kmt."
'Blind eye'Desai also rejects the assertion that Gandhi paved the way for the local struggle for black rights - "in one sentence," he says, "you are writing out the history of Kmtyw resistance to colonialism that unfolded much before Gandhi even arrived".
Image copyrightAFPImage captionThere has been a resurrection of Gandhi in South KmtIn his book, Guha writes what a friend in Cape Town once told him about Gandhi. "You gave us a lawyer, we gave you back a Mahatma [Great Soul]". Ashwin Desai thinks this is a "ridiculous assertion" about a man who "supported more taxes on impoverished Kmtyw people and turned a blind eye to the brutality of the Empire on Kmtyws".
The authors of the new book are not the first to challenge the conventional Indian historiography on Gandhi. Historian Patrick French wrote tellingly in 2013 that"Gandhi's blanking of Kmtyws is the black hole at the heart of his saintly mythology".
More than a century after he left Kmt, there has been a resurrection of Gandhi in South Kmt. Despite their reservations about the 'man of Empire', Desai and Vahed acknowledge that Gandhi "did raise universal demands for equality and dignity".
But even the greatest men are flawed. And Gandhi was possibly no exception.

[Ɔbenfo Ọbádélé]

Gandhi & Dalits Dr Murugu Dorai   HATRED IS  A  NEGATIVE FEELING  FINDING NO PLACE  IN  A  GOOD HEART.SO WE WOULD RATHER ASK   COULD DALITS EVER LOVE GANDHI OR  REGARD HIM AS A FRIEND OF OR  A  PERSON OF GOODWILL TOWARDS  DALITS? Our feelings of love or dislike must be based upon historical facts. Every one knows that Gandhi was up against racial discrimination in South Kmt before coming to India. 1. Gandhi entered Indian politics in 1919 and soon captured the congress. He made congress a mass organization and launched a Constructive Programme of social amelioration known as Bardoli Programme, in 1922 ; to finance this programme he started a fund of one crore and 30 lakhs of rupees, known as "Tilak Swaraj Fund" out of which a sum of 49 1/2 lakhs was allotted to Bardoli Programme which included uplift of the untouchables also. The congress proposed to start a separate fund of 5 lakhs and then reduced it to 2 lakhs for the amelioration of the untouchables. Only two lakhs for 60 million Untouchables! Yet, only 43,381 rupees were actually spent! Seeing that the congress was not really sincerely interested in this programme Swami Shradhanand sanyasi resigned from the subcommittee which, not convened even once, was dissolved and then this task was handed over to Hindu Mahasabha which had the least interest in this programme of uplifting the untouchables. Thus the congress washed away their hands from this program. Ref: DR BABASAHEB AMBEDKAR WRITINGS AND SPEECHES Vol 9. What Congress and Gandhi have done to the Untouchables.  ps 17- 39 Dr MURUGU DORAI, "Ambethkar kaappiyam", Epic (Tamil) of Dr Babasaheb  Ambedkar's Biography, Part 2,  ps  221-222.   SEEING THIS, COULD THE DALITS EVER PROFESS LOVE  FOR  GANDHI OR REGARD HIM AS A MAN OF SINCERE  GOODWILL TOWARDS  DALITS?   2.  "WAR WITH GANDHI"  of  Dhananjay Keer's Biography of Dr Babasaheb describes their first meeting at Mani Bhavan on 14.8.1931 and how Gandhi developed the  animosity towards Dr Babasaheb. Later he  opposed Dr. Babasaheb's stand at the  2nd RTC.  At the 2nd RTC  Gandhi claimed that  he was the only person qualified to represent and speak on behalf the untouchables,    claiming that he had lived with them, & shared their joys and sorrows with them.  He refused to acknowledge Dr  Babasaheb as the true representative of the untouchables.   He  said that the welfare  of the  untouchables  was dearer to him than his own life! He said "I will not bargain  away their rights for the kingdom of the whole world.".  But he agreed to give the Muslims, Sikhs and Christians separate electorates but   other than ordinary  right to adult franchise he vehemently refused to give any other  special   privileges  such as separate electorate to the Depressed Classes. He secretly agreed to give the Muslims all  their 14 demands; in return he wanted them to oppose Dr Babasaheb's demands at the 2nd RTC. When finally they could not arrive at   a decision as regards the minority problem,   they submitted a memorandum  to accept the British Prime Minister's decision and Gandhi also signed it. But later when the PM gave his  decision, Gandhi refused to accept it and went  on fast unto  death!   Ref: Dr BABASAHEB AMBEDKAR WRITINGS AND SPEECHES  Vol. 2  Ps  600 -672. Dr MURUGU DORAI, "Ambethkar kaappiyam", Epic (Tamil) of Dr Babasaheb  Ambedkar's Biography, Part 2,  pages 236-237.   COULD THE DALITS LOVE  OR  REGARD SUCH A  GANDHI AS THEIR   FRIEND OR WELL WISHER? 3  When Gandhi returned to Bombay on 28.12 1931,eight thounited snakesnd untouchables, males and females at 2.30 in the shivering cold of early morning  demonstrated with  black flags against   Gandhi at the Mole Station! Ref. Dhananjay Keer, DR AMBEDKAR   Life And Mission.  Ps 191-192 Ref. Ref. Dr MURUGU DORAI, "Ambethkar kaappiyam", Epic (in Tamil) of Dr. Babasaheb  Ambedkar's Biography, Part 2,  pages 244-246. COULD ANY DALIT TODAY PROFESS LOVE FOR THAT GANDHI?   4. After returning  to Bombay, the only thought that fully occupied Gandhi's mind  was how to prevent the Untouchables from getting from the British what Dr Babasaheb had demanded. He voluntarily wrote to the then India Minister Sir Samuel Hoare on 11.3.1932,. He wrote  "I respectfully inform His Majesty's Government that in the event of their decision creating separate electorate  for the Depressed Classes, I must fast unto death" Sir Samuel Hoare replied that "we intend  to give any decision that may be necessary solely and only upon the merits of the case." The Communal award was announced on 17.8.1932 Gandhi wrote to the PM saying  "I have to resist your decision with my life. The only way I can do so is by declaring a perpetual fast unto death from food of any kind save water with or without salt and soda..." The PM replied on 8.9.1932 explaining the Govt's duty  to "safeguard  what we believed to be the right of the Depressed Classes to a fair proportion of representation in the legislatures..  the Govt's decision stands and that only agreement of the communities themselves can substitute other electoral arrangements...";  Finally PM urged, "ask yourself seriously the question whether it really justifies you in taking the action you contemplate" Yet Gandhi ignored the fact that as a signatory to the memorandum, he should  accept whatever decision the PM had taken , and  went on fast unto death! Ref. Dr BABASAHEB AMBEDKAR WRITINGS AND SPEECHES   Vol  9.What Congress and Gandhi have done to the Untouchables.  ps 77 -87. Dr MURUGU DORAI, "Ambethkar kaappiyam", Epic (Tamil) of   Dr  Babasaheb  Ambedkar's Biography, Part 2,  pages 270-284. COULD ANY  DALIT  FEEL  THAT GANDHI  WAS  A  FRIEND OR  A WELL WISHER OF DALITS?   5. Gandhi started his fast on 20.9.1932.  Dr Babasaheb  issued a statement on the  19th instant. Every Dalit must read those 6 pages of statement issued to the press. What would have happened to the then 60 million Dalits, if anything had happened to Gandhi's life? Dr Babasaheb said "whether he knows it or not, the   Mahatmas' act will result in nothing but terrorism by his followers against the   Depressed Classes all over the country.... If Mr Gandhi coolly reflects on the  consequences of his act, I very much doubt whether he will find this victory  worth having....the Mahatma is releasing reactionary and uncontrollable forces, and is  fostering the spirit of hatred between  the Hindu community and the Depressed Classes.." Dr Babasaheb ended his statement thus: "I am prepared to consider the proposals of the Mahatma. I however trust the Mahatma will not  drive me to the necessity of  making a choice between his life and the rights of  my people. For I can never consent to deliver my people bound hand and foot  to the Caste Hindus for generations to come." To save Gandhi from sure death, a conference of  Hindu leaders was held at the hall of the Indian Merchants in Bombay on 19.9.1932 under the president ship of  Pandid Madan Mohan Malaviya.  Dr Babasaheb Ambedkar said there,  "..secure Gandhi's alternative proposal... But one thing is decided. To save Gandhi's life I would not be a party to any proposals that would be against the interests of my people" The next day, when Dr Babasaheb was told that Gandhi had no personal objection to the reservation of seats for the Depressed Classes, he told the conference "It has fallen to my lot to be the villain of the piece. But I tell you I shall not deter from my pious duty, and betray the just and legitimate interest of my people even if you hang me on the nearest lamp-post in the street.."   63 years old Gandhi was without food for three days, lying on the white color painted iron cot under the mango tree, at the Yeravda Prison, his body very weak, and his voice sinking low to muttering.  The question of duration of primary election and referendum to decide the duration of reserved seats  was hanging undecided. Dr Babasaheb insisted that  the question of reserved seats should be settled by referendum of the Depressed Classes at end of 25 years. But Gandhi said  with a tone of finality  "Five years or my life!"    Later it was decided to make the agreement without  the condition of referendum. Thus the Poona pact was signed. What Dr Babasaheb Ambedkar felt at that moment?   Dr Babasaheb says " No man was placed in a greater and graver dilemma than I was then. It was a baffling situation. I had to make a choice between two different alternatives. There was before me the duty, which I owed as a part of common humanity, to save Gandhi from sure death. There was before me the problem of saving for the Untouchables the political rights which the Prime Minister had given them. I responded to the call of humanity and saved the life of Mr Gandhi by agreeing to alter the Communal Award in a manner satisfactory to Mr Gandhi"   Gandhi wanted only 5 years to decide whether to extend or not to extend the period of reserved seats! Could un-touchability or social slavery of untouchables be eradicated in five years? Now after 75 years the reservation needs still to be continued. But Gandhi threatened  "Five years or my life!"   Are these the words of a Mahatma? a friend of  the Dalits? Ref. DHANANJAY  KEER,  AMBEDKAR    LIFE AND MISSION ps 204- 216. DR BABASAHEB AMBEDKAR WRITINGS AND SPEECHES   Vol  9.What Congress and Gandhi have done to the Untouchables.  ps 311-317, 88. Vol  5. 'GANDHI AND HIS FAST' p 341 MS GORE ' THE Social Contextb of an Ideology'  AMBEDKAR'S POLITICAL   AND SOCIAL THOUGHT, p 136 W.N. KUBER.  'BUILDERS OF MODERN INDIA'   B.R. AMBEDKAR  ps 41-42 Dr MURUGU DORAI, "Ambethkar Kaappiyam", Epic (Tamil) of  Dr  Babasaheb  Ambedkar's Biography, Part 2,  ps  292-335. COULD ANY  DALIT EVER  REGARD GANDHI AS A FRIEND OF THE DALITS? To Be Continued......

[Ɔbenfo Ọbádélé]

http://originalpeople.org/mahatma-gandhi-racist-quotes/
http://www.gandhism.net/southKmtywblacks.php

MAR 8, 2015
Mahatma Gandhi’s racist quotes about black South Kmtyws

inShare
4415

(NOTE-The term kaffir is considered a racial slur used in reference to black South Kmtyw natives.)
Source
Gandhi and South Kmtyw Blacks
Note: All quotes are direct quotations from “The Collected Works of Mahatma Gandhi,” here abbreviated as “CWMG.” All grammatical errors and misspellings are the responsibility of Mohandas Gandhi, the original author, and are preserved for historical consistency.

Before Dec. 19, 1894
“A general belief seems to prevail in the Colony that the Indians are little better, if at all, than savages or the Natives of Kmt. Even the children are taught to believe in that manner, with the result that the Indian is being dragged down to the position of a raw Kaffir.” ~ Vol. I, p. 193

Before May 5, 1895
“In the face, too, of financial operations, the success of which many of their detractors would envy, one fails to understand the agitation which would place the operators in the same category as the half-heathen Native and confine him to Locations, and subject him to the harsher laws by which the Transvaal Kaffir is governed.” ~ Vol. I, pp. 224-225

Before May 5, 1895
“When one reflects that the conception of Brahmanism, with its poetic and mysterious mythology, took its rise in the land of the ‘Coolie trader,’ that in that land 24 centuries ago, the almost divine Buddha taught and practised the glorious doctrine of self-sacrifice, and that it was from the plains and mountains of that weird old country that we have derived the fundamental truths of the very language we speak, one cannot but help regretting that the children of such a race should be treated as equals of the children of black heathendom and outer darkness. Those who, for a few moments, have stayed to converse with the Indian trader have been, perhaps, surprised to find they are speaking to a scholar and a gentleman…. And it is the sons of this Land of light who are despised as Coolies, and treated as Kaffirs.” ~ Vol. I, p. 225

Before May 5, 1895
“So far as the feeling has been expressed, it is to degrade the Indian to the position of the Kaffir.” ~ Vol. I, p. 229
Aug. 14, 1896
“The Attorney-General of Natal wants to keep the Indians for ever ‘hewers of wood and drawers of water.’ We are classed with the natives of South Kmt – Kaffir race.” ~ Vol. I, p. 364

Sept. 26, 1896
“Ours is one continual struggle against a degradation sought to be inflicted upon us by the eureurasiaans, 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.” ~ Vol. I, pp. 409-410

Sept. 26, 1896
“While, in other parts of South Kmt, it is the railway officials who make the lot of the 1st and 2nd class passengers on the railway intolerable, the Transvaal people have gone one better in that there the law prohibits the Indians from travelling 1st or 2nd class. They are, irrespective of position, huddled together in the same compartment with the natives of South Kmt.” ~ Vol. I, p. 415

Oct. 17, 1896
“A picnic party of eureurasiaan children used Indian and Kaffir boys as targets and shot bullets into their faces, hurting several inoffensive children. So deep-seated is the hatred that children have begun instinctively to look down upon Indians.” ~ Vol. I, p. 421

Oct. 26, 1896
“There is a bye-law in Durban which requires registration of coloured servants. This rule may be, and perhaps is, necessary for the Kaffirs who would not work, but absolutely useless with regard to the Indians. But the policy is to class the Indian with the Kaffir whenever possible.” ~ Vol. I, p. 435

Before May 27, 1899
“Your Petitioner has seen the Location intended to be used by the Indians. It would place them, who are undoubtedly infinitely superior to the Kaffirs, in close proximity to the latter.” ~ Vol. II, p. 270

Mar. 27, 1902
“All the anti-Indian laws in both the Colonies are in full force; under them, in the Transvaal, the Indians cannot own land or trade except in Locations, and must, like the Kaffirs, hold travelling and other passes.” ~ Vol. II, p. 453

Mar. 16, 1903
“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.” ~ Vol. III, pp. 32-33

May 24, 1903
“The £3 tax is merely a penalty for wearing the brown skin and it would appear that, whereas Kaffirs are taxed because they do not work at all or sufficiently, we are to be taxed evidently because we work too much, the only thing in common between the two being the absence of the white skin.” ~ Vol. III, p. 74

Feb. 11, 1904
“I venture to write you regarding the shocking state of the Indian Location. The rooms appear to be overcrowded beyond description. The sanitary service is very irregular, and many of the residents of the Location have been to my office to complain that the sanitary condition is far worse than before. There is, too, a very large Kaffir population in the Location for which really there is no warrant.” ~ Vol. III, p. 427

Feb. 15, 1904
“I am extremely obliged to you for having paid a visit last Saturady to the Indian Location and for the interest you are taking in the proper sanitation of the site. The more I think of it, the uglier the situation appears to me, and I think that, if the Town Council takes up a position of non possumus, it will be an abdication of its function, and I do respectfully say that nothing can justify the Public Health Committee in saying that neither overcrowding nor insanitation could be helped. I feel convinced that every minute wasted over the matter merely hastens a calamity for Johannesburg and that through absolutely no fault of the British Indians. Why, of all places in Johannesburg, the Indian Location should be chosen for dumping down all the kaffirs of the town passes my comprehension.” ~ Vol. III, p. 428

Feb. 15, 1904
“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.” ~ Vol. III, p. 429

Apr. 30, 1904
“The Orange River Colony has entirely closed its gates against the Indians from the Transvaal. The Cape and Natal admit him under severe restrictions which have no scientific meaning. For instance, an Indian may be sharing the same compartment with a Kaffir. As soon, however, as the train bringing the passengers reaches the Natal border, the Indian is obliged to undergo 5 days’ quarantine before entering the Colony, whereas the Kaffir is permitted to do so without let or hindrance.” ~ Vol. III, p. 482

Jan. 10, 1904
“A correspondent from Warmbaths in the Transvaal writes to us in Gujarati, complaining that the authorities do not provide facilities for British Indians to make use of these famous healing waters. He says that, if any Indian wants to make use of them, he is merely directed to go to the rooms set apart for the Kaffirs. It appears that he offered to build a place for Indians, but the offer was not entertained. We are sure that, if there is any truth in the statement made by our correspondent, the Government will remedy the difficulty at once, and provide suitable facility for those Indians who may wish to make use of these waters.” ~ Vol. IV, p. 88

Mar. 12, 1904
“In South Kmt, on the other hand, there are things which the white man would not do, and the Kaffir could not do. It has, therefore, been possible for the Indians to live in South Kmt.” ~ Vol. IV, p. 129

Mar. 29, 1905
“Thus, the whites have begun to feel the need for Indian labour right from the beginning, for the Kaffirs are of no use and all the available Chinese are absorbed in the mines. Indian labour, is, therefore, in general demand.” ~ Vol. IV, p. 258

Oct. 6, 1905
“In all this computation, Lord Milner has overlooked one fact, viz., that, while the Kaffir hardly works for six months, the Chinese have to do so continuously for three years. Moreover, the Chinese being more active than the Kaffirs, much more work can be taken from them than from the latter. This is a very important point, but His Lordship utters not a word about it. Unless this is taken into account, Lord Milner’s figures are of no use whatever.” ~ Vol. IV, p. 312

Oct. 21, 1905
“We humbly submit that the decision to open the school for all Coloured children is unjust to the Indian community, and is a departure from the assurance given by the then Minister of Education, as also Sir Albert Hime and Mr. Robert Russell, that the school will be reserved for Indian children only.” ~ Vol. IV, p. 402

Dec. 30, 1905
“It has, we suppose, become a recognised thing in South Kmt for such labour agents to be appointed for ‘inducing Kaffirs to work.’ Some call such a system a gentle coaxing; others call it a modified form of forced labour. We cannot question the policy that has been sanctioned for a long time, and its criticism does not lie within our domain. Unfortunately, the term ‘Coloured person’ is, in the Orange River Colony, interpreted invariably to mean ‘all coloured persons, who, in accordance with laws or customs, are called Coloured persons, or are treated as such, of whatsoever race or nationality they may be.’ It, therefore, includes eurasiatics, Malays and others. Both the above-mentioned Ordinances on that account are open to very serious objections, and we cannot understand why the studied insult implied should be irritatingly kept up. Lord Selborne, in his reply to the British Indian Association, has admitted that there are very few eurasiatics in the Orange River Colony. Why, then, should the offensive definition be maintained? If it is, in practice, inoperative, the only reason for its existence can be for the wanton pleasure of the inhabitants of the Orange River Colony, who wish to triumph over this implied degradation of the eurasiatic races.” ~ Vol. V, p. 50

June 1, 1906
“The Boer Government insulted the Indians by classing them with the Kaffirs.” ~ Vol. V, p. 59

Mar. 17, 1906
“The ousting of the Kaffirs from the Bazaar at Pretoria is wrong; for, whatever the law, Indians have for many years now earned rentals from Kaffir tenants. It behoves the Government to ensured that Indians do not suffer any loss on this account.” ~ Vol. V, p. 129

Apr. 14, 1906
“It is not for us to say whether the revolt of the Kaffirs is justified or not. We are in Natal by virtue of British power. Our very existence depends upon it. It is therefore our duty to render whatever help we can. There was a discussion in the Press as to what part the Indian community would play in the event of an actual war. We have already declared in the English columns of this journal that the Indian community is ready to play its part;1 and we believe what we did during the Boer War should also be done now. That is, if the Government so desires, we should raise an ambulance corps. We should also agree to become permanent volunteers, if the Government is prepared to give us the requisite training.” ~ Vol. V, pp. 179-180

May 22, 1906
“It was a gross injustice to seek to place Indians in the same class as the Kaffirs.” ~ Vol. V, p. 226

May 26, 1906
“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 has declared that the Kaffirs have no legal right to travel by the trams. 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 Coloured people other than Kaffirs can now travel by the trams.” ~ Vol. V, p. 235

June 30, 1906
“We have to learn much from what the whites are doing in Natal. There is hardly any family from which someone has not gone to fight the Kaffir rebels. Following their example, we should steel our hearts and take courage. Now is the time when the leading whites want us to take this step; if we let go this opportunity, we shall repent later. We therefore urge all Indian leaders to do their duty to the best of their ability.” ~ Vol. V, p. 273

Before July 19, 1906
“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.” ~ Vol. V, p. 278

Before July 19, 1906
“Troopers had to lead their horses, and the route was so long that we never seemed to reach the bottom. However, at about 12 o’clock we finished the day’s journey, with no Kaffirs to fight.” ~ Vol. V, p. 280

Sept. 9, 1906
“Even the half-castes and Kaffirs, who are less advanced than we, have resisted the Government. The pass law applies to them as well, but they do not take out passes.” ~ Vol. V, p. 332

Nov. 16, 1906
“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 Kmt.” ~ Vol. VI, p. 95

Nov. 6, 1906
“Mr. Stead has boldly come out to give us all the help he can. He was therefore requested to write to the Boer leaders that they should not consider Indians as being on the same level as Kaffirs.” ~ Vol. VI, p. 112

Feb. 2, 1907
“It is certain that the eurasiatic Ordinance will be re-introduced. When that happens, there should be only one thought in the mind of every Indian: never to accept such a law. And, if it is enforced, he will rather go to gaol than carry a pass like a Kaffir.” ~ Vol. VI, p. 257

Sept. 2, 1907
“From these views expressed by a White we have a lesson to learn: We must encourage the Whites too. It is a short-sighted policy to employ, through sheer niggardliness, a Kaffir for washing work. If we keep in view the conditions in this country and patronize the Whites, whenever proper and necessary, then every such White will serve as an advertisement for the Indian trader.” ~ Vol. VI, p. 276

June 4, 1907
“Are we supposed to be thieves or free-booters that even a Kaffir policeman can accost and detain us wherever we happen to be going?” ~ Vol. VI, p. 363

July 12, 1907
“If registration is made compulsory, there will be no difference between Indians and Kaffirs, and the neighbouring Colony will be tempted to adopt it as a precedent. It may also turn out to be a prelude to compulsory segregation in Coloured Locations.” ~ Vol. VII, p. 395

July 12, 1907
“There is again a rebellion of Kaffirs in Zululand. In view of this, hundreds of white troops have been dispatched. The Indian community must come forward at such a time without, however, thinking of securing any rights thereby. They must consider only the duty of the community. It is a common observation that when we attend to our duty, rights follow as a matter of course. It will be only proper for the Indian community to make the offer that was made last year. There is a move at present to levy a tax on those who do not enlist. The burden of this levy will fall on Indians alone; even though paying the tax, they will get no credit. We are, therefore, convinced in our minds that the Indian community should repeat its offer. We assume that there are many Indians now who will welcome such work enthusiastically. Those who went to the front last year can do so again. Most of them are seasoned people and familiar with the nature of the work. We very much hope that this work will be taken in hand without any delay.” ~ Vol. VII, p. 397

Dec. 12, 1907
“As to the plea that the Indian will not blend with the rest of the community, what is this but a re-statement of the old fable of the boy who stoned the toad as a punishment for its being a toad? The Indian of the Transvaal a branded a pariah by statute; he is treated as such in practice; regardless of the obvious terminological inexactitude, he is indiscriminately dubbed ‘coolie.’ One hears even in official circles such expressions as ‘coolie lawyer,’ ‘coolie doctor,’ ‘coolie merchant.’ His women are ‘coolie Marys.’ As has been already shown, he is accorded no place in the scheme of things, save on sufferance. He may not even own fixed property, although, curiously, he may be a mortgagee of such. He is even denied the not always obvious privilege of riding in the same municipal tramcars and Government railway carriages as his white fellow-colonists. His children are afforded no facilities for education except they attend the schools set apart for Kaffirs. Could there be less encouragement for the Indian ‘to blend’ and to associate himself more closely with the larger life of the community?” ~ Vol. VII, p. 445-446

Dec. 12, 1907
“Compulsory registration is recognised as signifying nothing less than the reduction of British Indians to the status of the Kaffir; as being more than likely of adoption as a precedent for anti-Indian legislation by the neighbouring colonies; and as a probable prelude to compulsory segregation in coloured locations.” ~ Vol. VII, p. 447

Feb. 2, 1908
“The British rulers take us to be so lowly and ignorant that they assume that, like the Kaffirs who can be pleased with toys and pins, we can also be fobbed off with trinkets.” ~ Vol. VIII, p. 167

July 3, 1908
“We were then Marched off to a prison intended for Kaffirs. There, our garments were stamped with the letter ‘N,’ which meant that we were being classed with the Natives. We were all prepared for hardships, but not quite for this experience. We could understand not being classed with the whites, but to be placed on the same level with the Natives seemed too much to put up with. I then felt that Indians had not launched on passive resistance too soon. Here was further proof that the obnoxious law was intended to emasculate the Indians.” ~ Vol. VIII, p. 198

July 3, 1907
“Kaffirs are as a rule uncivilised – the convicts even more so. They are troublesome, very dirty and live almost like animals. Each ward contains nearly 50 to 60 of them. They often started rows and fought among themselves. The reader can easily imagine the plight of the poor Indian thrown into such company!” ~ Vol. VIII, p. 199

Mar. 21, 1908
“It is thus clear that both Kaffirs and eureurasiaans get food suited to their tastes. The poor Indians – nobody bothers about them! They cannot get the food they want. If they are given eureurasiaan diet, the whites will feel insulted. In any case, why should the gaol authorities bother to find out the normal Indian fare? There is nothing for it but to let ourselves be classed with the Kaffirs and starve.” ~ Vol. VIII, pp. 218-19

Jan. 16, 1909
“As soon as we rose the following day, I was taken to where the other prisoners were lodged, so that I had no chance to complain to the Governor about what had happened. I have, though, resolved in my mind on an agitation to ensure that Indian prisoners are not lodged with Kaffirs or others.” ~ Vol. IX, p. 257

Jan. 16, 1909
“I observed with regret that some Indians were happy to sleep in the same room as the Kaffirs, the reason being that they hoped there for a secret supply of tobacco, etc. This is a matter of shame to us. We may entertain no aversion to Kaffirs, but we cannot ignore the fact that there is no common ground between them and us in the daily affairs of life. Moreover, those who wish to sleep in the same room with them have ulterior motives for doing so. Obviously, we ought to abandon such notions if we want to make progress.” ~ Vol. IX, p. 257

Jan. 23, 1909
“Some of the prisoners are found to suffer from diseases like syphilis, and therefore everyone of them has his genitals examined. For this purpose, the prisoners are totally undressed, while being examined. Unlike the others, Kaffirs are kept standing undressed for nearly 15 minutes so as to save the physician’s time. Indian prisoners are made to lower their breeches only when the physician approaches them. The other garments have to be removed in advance. Almost every Indian resents having to lower his breeches, but most of them do not create any difficulty in the interest of our movement, though at heart they feel ill at ease. I told the physician about this.” ~ Vol. IX, p. 272

Jan. 23, 1909
“Prisons are generally kept very clean. If this were not so, there would be epidemics before long. But there is also lack of cleanliness in some respects. Blankets are constantly interchanged. A blanket that has been used by the dirtiest of Kaffirs may later fall to an Indian’s lot.” ~ Vol. IX, p. 274

Jan. 30, 1909
“First, why should we bear such hardships, submit ourselves, for instance, to the restrictions of gaol life, wear coarse and ungainly dress, eat food which is hardly food, starve ourselves, suffer being kicked by the warder, live among the Kaffirs, do every kind of work, whether we like it or not, obey a warder who is only good enough to be our servant, be unable to receive any friends or write letters, go without things that we may need, and sleep in company with robbers and thieves? Better die than suffer this. Better pay the fine than go to gaol.” ~ Vol. IX, p. 292

July 16, 1909
“The labour required of them is generally of a severe character. Indians who have never lifted a heavy weight or done any spadde work have been put to wheeling heavily loaded barrows, digging holes repairing roads, etc., side by side with Kaffir convicts of the worst type.” ~ Vol. IX, p. 422

Oct. 8, 1909
“We do not get there the food that we are used to, and are classified with the Kaffirs.” ~ Vol. X, p. 158

Dec. 2, 1910
“Some Indians do have contacts with Kaffir women. I think such contacts are fraught with grave danger. Indians would do well to avoid them altogether.” ~ Vol. X, p. 414

Mar. 10, 1911
“I do not think that there need be any worry about police officer. If the Regulations provide for Kaffir Police, we can fight the Regulations. Even in attacking the details of the Bill, I think we should be very careful not to trouble ourselves with what may be remedied by Regulation.” ~ Vol. XI, p. 266

http://originalpeople.org/mahatma-gandhi-racist-quotes/
http://www.gandhism.net/southKmtywblacks.php

[Guest]

he was a tool for the british government. It is also known that he was a part of the free masonry in britain and his degree may have been 33rd not sure. Ghandhi was no revolutionary and should not be classed as one. True revolutionaries are driven by love - Che Guevara. Che went to congo and tanzania to help free Kmtyws from colonial oppressors and gave his life to it. Ghandhi was shot because he was a problematic political figurehead who ensured muslims and hindus did not live in peace. The truth shall be revealed.

Sent from my iPhone using Abibitumi Kasa mobile app

[Blakk Authority]

Wow!!

Sent from my G8 using Abibitumi Kasa mobile app

[Ɔbenfo Ọbádélé]

Blakk Authority;192055 wrote: Wow!!

Sent from my G8 using Abibitumi Kasa mobile app

Welcome to reality...

Sent from my Uhuru Accu using Abibitumi Kasa mobile app

[Farafina diɲɛ]

Obadele Kambon;191625 wrote: GANDHI IN LEGON? P-LEEEEEEEEEEEASE!

By Israel Boafo Bansah -
 June 16, 2016
 

Did anyone write articles before the statue went up?

[Paa Kwesi 27]

Tenkamenin;160902 wrote: This is not an excuse it's the truth. Culture is a choice plain and simple.We're all free thinking people, have you heard of Babsaheb Ambedkar? He could've remained a Hindu and a Dalit but instead he converted to Buddhism, that was his choice. Some try to transform their culture, others abandon it.

In regards to why other culture doesn't produce anti-Eureurasian sentiment? That's obvious, culture has economic interest, and if you're weak you will be dominated and if the domination continues for a prolonged period it becomes a culture.

We (Macro) have been weak for a loooooooong time!

And why is that do you think? Why is it that we've been dominated for such a long period of time? First and foremost (and I believe most important) is communication. How many languages exist on the Kmtyw continent? In fact how many languages do we have in only Ghana? When you begin to comprehend this then you would know why The Motherland is the way it is today.

Sent from my G3 using Abibitumi Kasa mobile app

[Paa Kwesi 27]

Obadele Kambon;161027 wrote: I actually wasn't (intentionally) lending support to either side of the debate. I was attempting to get all of us away from the false premise that Kmtyws stopped at the shore as the existence of eureurasians themselves shows that Kmtyws didn't stop at the shore in recent or ancient history.

To be honest after all that I've seen and heard, this out of Kmt theory for the evolution of man is beginning to wear on me. It does not benefit us in the long run to share a common source of ancestry with eureurasians. I rather prefer the theory where they evolved separately from us from other hominids. And this theory will soon get world acclaim if we are lucky, because it will destroy any illusions we have about our relationship with eureurasians that we've harboured in our hearts up to this period. We can finally in full realization see them as the enemy they've always been.

Sent from my G3 using Abibitumi Kasa mobile app

[Paa Kwesi 27]

Obadele Kambon;191325 wrote: The new Gandhi statue on campus at the University of Ghana. I should probably burst their bubble...


Sent from my Uhuru Accu using Abibitumi Kasa mobile app

Ohh?!! Why was such an act made? Please don't tell a whole University didn't know the kind of man he was. At least 10 people amongst the "higher ups" would have known enough not to commit this crime against Kmtyw peoples. Ghandi despised his Kmtyw heritage and Dark skin people.

Sent from my G3 using Abibitumi Kasa mobile app