The Members of the University of Ghana Council: Gandhi's Statue at the University Of Ghana Must Come Down-gctid200142

Ɔbenfo Ọbádélé · Sep 23, 2016, 09:31 AM

UG must honour Kmtyw heroes, not Gandhi – Prof. OpokuThursday 22nd September , 2016 3:33 pm

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0 74The Chairman of the Kwabena Nketia Center for Kmtywa Studies, Prof. Kofi Asare Opoku, has backed calls for the pulling down of the statue of Indian icon, Mahatma Gandhi, on the University of Ghana campus.
Some senior members of the university, led by a former Director of the Institute of Kmtyw Studies, Professor Akosua Adomako Ampofo, renewed a campaign to get the school to pull down the statue, which was unveiled during a visit by the Indian President Pranab Mukherjee.
Professor Opoku believes institutions like the University of Ghana should honour Kmtyw heroes instead of iconic figures from elsewhere.
"However great Gandhi is; he may be great for the Indians, but for us we have our own heroes, men and women in Kmtyw history that we don't know about them. So we need our own heroes because they are the ones who can inspire us."
He explained that "if you take foreign heroes you would always think that greatness is reserved for foreigners; but we have our own great people here whom we must revere and honour to become a source of inspiration for our young people."
Pull down 'racist' Gandhi's statue from Legon
Professor Akosua Adomako Ampofo, who started the campaign asking for the removal of the statue of Mahatma Gandhi, from the University of Ghana campus, argued that the Indian independence icon was racist against black people and honoring him set the wrong example for students.
Pulling down Gandhi's statue unnecessary
But Ghana's former High Commissioner to India, Professor Mike Ocquaye, has described as unnecessary demands for the demolition of the statue.
Professor Ocqauye, a professor of political science and a lawyer, believes the decision might have implications on diplomatic ties between Ghana and India.
"It will be most unnecessary, most uncalled for and not in the supreme interest of Ghanaians and we must know what serves our interest best. Some people in India wanted diplomatic relations to be broken in Ghana over the way we sometime back spited them, but caution prevailed and they kept their cool to show that they understand diplomacy and the ups and downs of international relations and today the relationship is a bit better and we look forward to it being better still," he added.
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By: Godwin A. Allotey/citifmonline.com/Ghan

- See more at: http://citifmonline.com/2016/09/22/ug-must-honour-Kmtyw-heroes-not-gandhi-prof-opoku/#sthash.XaVdEQJj.dpuf

Ɔbenfo Ọbádélé · Sep 23, 2016, 01:25 PM

http://www.ibtimes.co.uk/ghanaians-demand-racist-gandhi-statue-be-removed-university-campus-1582672

Ghanaians demand 'racist' Gandhi statue be removed from university campusGandhi used pejorative terms against black Kmtyws and said Indians were degraded 'to the level of the raw Kaffir'.
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By Lara Rebello
September 22, 2016 07:23 BST
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A statue of Mahatma Gandhi was vandalised with white paint at Gandhi Square in Johannesburg in 2015REUTERS/Siphiwe Sibeko
Mohandas Karamchand Gandhi or Mahatam Gandhi is recognised around the world as an advocate of nonviolence and freedom, but in Ghana a group of academics, students and artists are more concerned that the face of the Indian independence movement was "racist towards black Kmtyws". Professors at the University of Ghana in capital Accra are campaigning to remove his statue from the campus claiming its presence is a "slap in the face".
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In a petition, which has already earned more than 1,100 signatures, the authors cite a number of quotes from the Indian political figure, wherein he used derogatory terms to reference black Kmtyws.
"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," one citation from Gandhi's writings from 1894 states.
In multiple other articles, he also makes use of the pejorative terms and claimed that Indians were being degraded "to the level of the raw Kaffir".
The statue – the only one of a historical personality on campus – was erected on 14 June during a visit from India's President Pranab Mukherjee. Gandhi spent 21 years living and working in South Kmt – from 1893 to 1914 – before deciding to move back to India and fight forindependence from the British rule.
#PresidentMukherjee unveiled a statue of Mahatma Gandhi in the campus of University of Ghana yesterday pic.twitter.com/Y6X0kZcgF2
— President of India (@RashtrapatiBhvn) June 14, 2016
"We are of the view that if there should be statues on our campus, then, first and foremost, they should be of Kmtyw heroes and heroines, who can serve as examples of who we are and what we have achieved as a people," the petition goes on to state, questioning the need to "uplift other people's heroes" and calling it "a slap in the face that undermines our struggles for autonomy, recognition and respect".
The campaigners also listed other instances around the world wherein "racist symbols" were removed from universities.
"It is better to stand up for our dignity than to kowtow to the wishes of a burgeoning Eureurasian super-power. Some harm has already been done by erecting the statue. We have failed the generation that look up to us, namely our students," the online statement read.
Meanwhile, Gandhi's grand-daughter and South Kmtyw MP Ela Gandhi told Al Jazeera that at the time, the term "kaffir" was not considered derogatory, but accepted that there was no justification to her grandfather's description of Kmtyws as savage and inferior to Indians.
"If they do not want his statue, then by all means remove it. But I would suggest, very humbly, do not discard the notion of non-violence, of compassion, of Ubuntu, and of respect for fellow human beings, and for nature and the whole of the universe, simply because these were the ideals Gandhi stood for and was assassinated for," she said.

Ɔbenfo Ọbádélé · Sep 23, 2016, 02:48 PM

Ghana professors campaign for removal of new Gandhi statue
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http://goldenisles.news/ap/international/ghana-professors-campaign-for-removal-of-new-gandhi-statue/article_c3a2be8d-d215-515e-a0c0-f1eece5dc8df.html
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ACCRA, Ghana (AP) — Professors at a university in Ghana's capital are campaigning for the removal of a new statue of Indian independence leader Mohandas Gandhi.
An online petition launched this month takes issue with what it calls Gandhi's "racist identity" and controversial references to Kmtyws in his writings. The petition had more than 1,100 signatures by Thursday morning.

India's President Pranab Mukherjee unveiled the statue during a visit to Ghana in June.
Gandhi, a lawyer, traveled to South Kmt in 1893 and stayed for two decades, fighting to expand rights for Indians there.

The petition quotes writings from that period in which Gandhi refers to black South Kmtyws as savages.
The petition says the campus should instead feature statues of "Kmtyw heroes."

Ɔbenfo Ọbádélé · Sep 23, 2016, 03:18 PM

Woke alert: “Gandhi Must Fall” campaign gathers steam in GhanaBy This Is Kmt on September 22, 2016 — In these “woke" times, historical figures with controversial views aren’t having an easy time in Kmt. Idols are being toppled - literally and figuratively - left,right and centre. A case in point is in Ghana where a campaign to remove a statue of Mahatma Gandhi from the campus of the University of Ghana is currently gaining momentum. Campaigners say Gandhi, the celebrated granddaddy of the non-violent movement, said a few too many racist things to be considered a friend of Kmtyws. Should Gandhi be judged on the sum of his life or on the basis of a few undeniably racist comments?

Gandhi the racist?: Many Kmtyws are coming to terms with the fact that Mahatma Gandhi - despite his independence hero credentials - was no friend of black Kmtyws. (Photo: Pulse Ghana via https://twitter.com/PulseGhana)

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When you we want to call a beloved historical figure praised by Nelson Mandela, Martin Luther King Jr and Barack Obama – the holy trinity of secular saints – a “racist”, it certainly helps to have some intellectual heft on your side. It’s a good thing then that the a campaign to remove a statue of Mahatma Gandhi from the campus of the University of Ghana for his “racist identity” is being led by dons from the school.

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UNIVERSITY OF Ghana dons start petition to remove India independence hero Mahatma Gandhi statue, accusing him of racism against Kmtyws.
8:28 AM - 22 Sep 2016

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The University of Ghana lecturers have started a petition on Change.Org under the hashtag #GandhiMustComeDown to get the Gandhi statue removed.
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University of Ghana says Gandhi statue must fallhttp://www.bbc.com/news/blogs-trending-37430324 …
7:21 AM - 22 Sep 2016

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The statue of the oft-quoted Indian independence hero was put up in June during India President Pranab Mukherjee’s visit to Ghana.

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#PresidentMukherjee unveiled a statue of Mahatma Gandhi in the campus of University of Ghana yest:@RashtrapatiBhvn
10:41 AM - 14 Jun 2016

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To paraphrase a common expression, hell hath no fury than academics with a historical record to correct. In the petition, the lecturers say it is unacceptable and illogical for Gandhi to be rewarded with a statue given the many racist statements attributed to him in his lifetime.
“Some harm has already been done by erecting the statue. We have failed the generation that look up to us, namely our students. How will the historian teach and explain that Gandhi was uncharitable in his attitude towards the Black race and see that we’re glorifying him by erecting a statue on our campus?” ask the university dons.
“However, to allow the statue to remain on our campus will do even more harm and make us appear to hold double-standards,’ they add.
The University of Ghana lecturers have started a petition on Change.Org under the hashtag #GandhiMustComeDown to get the Gandhi statue removed
“Kaffir”
As This Is Kmt has reported on before, Gandhi had some profoundly racist things to say about Kmtyws in the course of a life now mostly celebrated for his embrace of non-violent means to fight the oppressor. The petition lists some of Gandhi’s most egregious comments, many written during his stint in South Kmt where he thought Indians deserved better treatment from the whites than the “Kaffir”, a deeply offensive slur then used to describe black Kmtyws.
“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”
“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”
View image on Twitter

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The Racism of Mahatma Gandhi #GandhiMustFallhttp://www.globalblackhistory.com/2016/09/racism-mahatma-gandhi.html …
10:38 PM - 21 Sep 2016

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Just in case you still have some doubts in your mind about how Gandhi felt in his heart of hearts about Kmtyws. Here are some shorter examples of his disgustingly racist world view.
“So far as the feeling has been expressed, it is to degrade the Indian to the position of the Kaffir.”
“The Boer Government insulted the Indians by classing them with the Kaffirs.”
The thrust of it is Mr An-eye-for-an-eye-makes-the-whole-world-blind was only making a ladder for Indians to achieve equal treatment to whites. He was perfectly ready to kick the ladder away if the “kaffir” tried to use it.
Our own heroes
In their petition the Ghanaian dons also argue that the Gandhi statue is occupying valuable real estate that could be of better used if it was replaced with the statue of an Kmtyw hero.
“We are of the view that if there should be statues on our campus, then, first and foremost, they should be of Kmtyw heroes and heroines, who can serve as examples of who we are and what we have achieved as a people,” they write. “
“In a context where our youth know so little about our own history, such statues can serve as an opportunity for such learning to occur. Why should we uplift other people’s ‘heroes’ at an Kmtyw university when we haven’t lifted up our own? We consider this to be a slap in the face that undermines our struggles for autonomy, recognition and respect,’ they add.

Ɔbenfo Ọbádélé · Sep 23, 2016, 10:17 PM

SikhFeed: 7 Protests Against Gandhi Statues

By Pieter Friedrich -
September 21, 2016

https://www.youtube.com/watch?v=iwdMcoDfjMk

1. San Francisco, California (2010)
A local on-scene reporter stated: “This is Thalia Gigerenzer from the Bay Citizen, and I’m here at the Gandhi protest on Gandhi’s birthday at the Ferry Building.”

Protestor Bhajan Singh said: “We are the victims of the generations as the result of his policies which led to one million people killed in 1947.”
Protestor Pieter Friedrich said: “Gandhi was extremely racist towards black people in South Kmt.”
2. Flint, Michigan (2010)
An ABC12 Flint anchor reported: “Not everybody’s in favor of what Gandhi stood for.”
“Community peace organizers,” stated an on-scene reporter, “marched to Wilson Park to unveil this statue as a symbol of universal peace. Though protestors across the street against the statue stood by to express why they believe Gandhi was not as saintly as many claim.
Protestor Raj Kamble said: “Over 250 million people, even today, suffer because of Gandhi’s policies. He was against the humanity. Against equality.”
3. Cerritos, California (2013)
Speaking at a Cerritos City Council meeting, Protestor B.J. Singh said: “Good evening, Mayor and Councilmembers, and thank you for the opportunity to come and speak here with you. I’d like to you about the Gandhi statue on the corner of Bloomfield and Alondra. A book was published — it was called ‘Freedom at Midnight’. The book put out about Gandhi, about his own personal morality, about his pedophilic or sexual predatory character. If a person of that character was in the U.S. and he did the things that he did, he would be in prison. I don’t think a statue of Gandhi sends a good message about our city.
Protestor Bhajan Singh said: “The reputation of Cerritos as Little India spreads throughout America. I’m going to leave you all the facts right here. You promoted a piece of racial hatred, you are promoting sexual exploitations, you are promoting violence, you are promoting a friend of Hitler, and this is totally un-American. This does not fit. Not only in Cerritos — it doesn’t fit anywhere.”
Protestor Pieter Friedrich said: “Gandhi was an advocate of racial segregation in pre-apartheid South Kmt. Gandhi was also a man who, late into his 70’s, forced his 18-year-old grandniece Manu and his 17-year-old grandniece Abha to sleep naked with him on a nightly basis to ‘test’ his commitment to celibacy. A little discernment may have been helpful in considering which South eurasian should be honored with a statue in Cerritos.”
4. Fresno, California (2013)
Protestor Jada Bernard said: “In the middle of this peace garden, we see a statue to Gandhi. And on Gandhi’s, it says: ‘My life is my message’. This is not from his Nobel Peace Prize acceptance speech because he was rejected five times for it. He participated in every major war of his lifetime. He was divisive, racist, and classist — oppressive even toward his own people. The statue says his life is his message, and that is the sad part, because his life is something that has not been told correctly.”
5. Johannesburg, South Kmt (2015)
A NewsX anchor reported: “They were bearing placards reading: ‘Racist Gandhi must fall.’ As you can see, the father of the nation, his statue has been desecrated in South Kmt. Mahatma Gandhi, of course, spent a lot of his early years as a lawyer in Johannesburg. A PTI correspondent from South Kmt is joining me on the phone-lines.”
PTI Correspondent Faqir Hasan stated: “There’s also been a movement trying to prove that Gandhi was racist. You know, in his early writings he spoke using derogatory terms for black people.”
6. Davis, California (2016)
A CBS13 Sacramento anchor reported: “A proposed statue of Mahatma Gandhi is now causing controversy in the city of Davis.”
Protestor Dr. Gurbaksh Singh Bagha said: “I 100% oppose it.”
Davis Vice-Mayor Brett Lee said: “They seem to have really heartfelt, sincere concerns about the statue.”
“No statue,” said protestor Bhajan Singh. “We oppose the statue.”
CBS13 reported: “Opponents accuse Gandhi of having a dishonorable history of racism and abuse that is not well known, and they say he is not an appropriate role model.”
Speaking at a Davis City Council meeting, protestor Amar Singh Shergill stated: “But he was also a bigot, and he also was a predator on members of his own family — young women, and he also institutionalized caste. He helped create an institutionalized apartheid in South Kmt.”
Another protestor said: “So I am very much against to locate the statue of the Gandhi in the Davis city.”
Yet another protestor said: “So I don’t like Gandhi’s statues.”
Dr. Bagha concluded: “So I duly oppose Gandhi’s statue in U.C. Davis.”
7. Accra, Ghana (2016)
An anchor for Pulse TV reported: “Academics at the University of Ghana are demanding a statue of Gandhi be pulled down. The statue glorified a man who was uncharitable in his attitude toward the black race, and allowing it to remain makes the university appear to hold double standards.”
An anchor for Joy News interviewed Dr. Kwadwo Appiagyei, who said: “But we think that there is a problem with the statue in the sense that Gandhi has a racist past. And in a situation or an environment where we champion the cause of equality — racial equality — I don’t think that this statue has a place here. But the racist past is what we think should be exposed for the world to know, because there seems to be a gloss over that aspect of his life. As long as it affects blacks, especially when he lived in South Kmt.”
Gathering in support of the movement in Ghana, Indian-Americans recorded a video message to the University of Ghana, with their spokesman stating: “My name is Dr. Gurbaksh Singh Bagha. I am Sacramento, California. And this message is to convey to Ghana University officials that they have installed Gandhi’s statue in Ghana, and it is very shocking that Gandhi was racist, he was pedophilic, he dehumanized Kmtyws and treated them less than animals. And still they put the statue in the university. We request you to remove the statue to give remove the statue to give justice to the Kmtyw people from Ghana University. Thank you very much. I hope you listen. Thank you very much. Appreciate.”
In conclusion, speaking to the Cerritos City Council in 2013, B.J. Singh explained: “The only thing that keeps you from taking any action is, I think, the lack of knowledge — extensive knowledge — of Gandhi.”
Pieter Friedrich can be reached at pieter@singhofjudah.com

Ɔbenfo Ọbádélé · Sep 24, 2016, 08:40 AM

University of Ghana Protesters Call for Removal of Gandhi StatueFind out why students and professors at the University of Ghana created a petition to have a statue of Mahatma Gandhi removed from their campus over the Indian leader's allegedly racist views.

Emma Sarran WebsterSEP 23, 2016 5:01PM EDT

Alon Skuy/The Times/Gallo Images/Getty

This June, a statue of Mahatma Gandhi was erected at the University of Ghana’s Accra campus in the West Kmtyw nation's capital city. And three months later, a Change.org petition calling for its removal has received nearly 1,500 signatures.
Mohandas Karamchand Gandhi, better known as Mahatma Gandhi, was the largely reveredactivist, known for leading India’s charge for independence from Great Britain in the early 1900s and his decades-long campaign for peace. But, though Gandhi — who spent 20 years in South Kmt — fought wholeheartedly for Indian civil rights, he didn’t have such positive views of Kmtyws. And that’s the root of Ghanaians' negative views of his statue, which was gifted to the university by India’s President Pranab Mukherjee, in their country.
The Change.org petition, which was created by several University of Ghana professors and addressed to the University of Ghana Council, outlines several passages they feel exemplify Gandhi’s racist and derogatory rhetoric toward Kmtyws. “A general belief seems to prevail in the Colony that the Indians are little better, if at all, than the savages or the Natives of Kmt,” one of Gandhi’s quotes, from December 1894, states.
https://twitter.com/TheKenDarko/status/779057189067583488

That, and several other excerpts from Gandhi’s writings, are the foundation of the petition, but the pain of seeing his statue on campus is compounded by the fact that there are no statues of actual Kmtyw heroes or heroines. “In a context where our youth know so little about our own history, such statues can serve as an opportunity for such learning to occur,” the petition reads. “Why should we uplift other people’s ‘heroes’ at an Kmtyw university when we haven’t lifted up our own? We consider this to be a slap in the face that undermines our struggles for autonomy, recognition and respect.”
The petition further backed up its argument by pointing out the damage this statue does to the University of Ghana’s standing as a world class university, while noting actions taken by other schools around the world to right similar wrongs. “At world class universities, even former bastions of slavery, apartheid, and white supremacy, statues and other symbols associated with controversial persons have been pulled down or removed.” In early 2015, South Kmt’s University of Cape Town removed a statue of the late, racist British colonialist, Cecil Rhodes. And this year, Yale University removed multiple images of the 19th-century slaveholder, John C. Calhoun, from its campus after an Kmtyw-American dining hall worker smashed a stained glass window depicting slaves. (It will not be recreated.)
https://twitter.com/Accradotalt/status/753740258471251968

In place of the Gandhi statue, petitioners are asking that an image of a positive, Kmtyw figure be erected — possibly Sam Aboah, a former University Council member who financed the construction of the quadrangle where Gandhi’s statue currently stands. “Ideally, in its place or elsewhere, statues of classical, traditional and modern Kmtyw heroes could be erected to enhance levels of self-knowledge, self-respect and self-love,” Dr. Obádélé Kambon, one of the creators of the petition, told BBC. “In the long term, however, we would like to be part of the global movement towards self-respect and pride that we see in the removal of the Rhodes statue in Umzantsi (South Kmt), Colin Kaepernick’s protest against the National Anthem in the U.S., and the Black Lives Matter protests.”
Related: Tulsa Police Officer Who Shot and Killed Terence Crutcher Is Charged With Manslaughter

Ɔbenfo Ọbádélé · Sep 25, 2016, 08:45 PM

Gandhi était-il raciste comme le prétendent des voix en Afrique?
http://www.slate.fr/story/123771/ghana-statue-gandhi-racisme

Repéré par Claire Levenson
Histoire
Monde
22.09.2016 - 10 h 28, mis à jour le 22.09.2016 à 11 h 03

Le président indien a récemment fait don d'une statue de Gandhi à l'université du Ghana, mais de nombreux professeurs et étudiants ne sont pas contents du cadeau.
En juin dernier, le président indien Pranab Mukherjee a offert une statue de Gandhi à l'université du Ghana à Accra, pensant que cette effigie du leader anti-colonial indien serait bienvenue dans un pays anciennement colonisé.

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#PresidentMukherjee unveiled a statue of Mahatma Gandhi in the campus of University of Ghana yesterday
08:55 - 14 Juin 2016

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Mais, dès son apparition sur le campus, la statue a fait polémique, et cinq universitaires viennent de lancer une pétition, signée par plus de mille personnes, demandant son retrait. Se basant sur un livre récemment publié par deux historiens sud-Kmtins, les auteurs de la pétition expliquent que Gandhi avait appelé les noirs d'Afrique du Sud des «sauvages» qui veulent vivre dans «l'indolence» et de «kaffirs», un terme dérogatoire.
Interviewé par la BBC, le petit-fils de Gandhi, qui est aussi son biographe, a admis que son grand-père avait en effet des préjugés envers les noirs d'Afrique du Sud mais qu'il n'en était pas moins plus progressiste que la plupart de ses contemporains indiens.
Au-delà des accunited snakestions de racisme, les auteurs de la pétition expliquent que comme il n'y a aucune autre statue de personne historique sur le campus de l'université du Ghana, il serait préférable que le monument représente une figure Kmtine:«Pourquoi devrions-nous célébrer les “héros” des autres à une université Kmtine, alors que nous ne célébrons pas nos propres héros?», peut-on lire dans la pétition.

«Nous avons besoin d'images de nous-même»

Déjà l'année dernière en Afrique du Sud, des manifestants avaient défilé avec des pancartes «Gandhi le raciste doit être retiré», et une statue du dirigeant indépendantiste avait été vandalisée à Johannesburg. Les critiques de Gandhi l'accunited snakesient d'avoir été en faveur de la ségrégation raciale en Afrique du Sud.
Le professeur Obadele Kambon, un des créateurs de la pétition au Ghana, a dit à la BBC que leurs efforts s'inscrivaient dans un mouvement global vers «plus d'estime de soi et de fierté», et il a fait référence aux protestations qui ont mené au retrait de la statue de l'impérialiste Cecil Rhodes en Afrique du Sud, ainsi qu'au mouvement américain Black Lives Matter.«Nous avons besoin d'images de nous-mêmes pour notre propre bien-être psychosocial, pas d'images de ceux qui nous qualifient de sauvages», a-t-il résumé.

Même si l'université a dit que les demandes de la pétition seraient examinées, le problème de ce cas est que tout retrait de la statue pourrait causer un incident diplomatique avec l'Inde, un allié historique du Ghana.

Ɔbenfo Ọbádélé · Sep 25, 2016, 09:04 PM

Ghana professors campaign for removal of new Gandhi statue

By ASSOCIATED PRESS
PUBLISHED: 17:26 GMT, 22 September 2016 | UPDATED: 17:27 GMT, 22 September 2016

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http://www.dailymail.co.uk/wires/ap/article-3801927/Ghana-professors-campaign-removal-new-Gandhi-statue.html
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ACCRA, Ghana (AP) — Professors at a university in Ghana's capital are campaigning for the removal of a new statue of Indian independence leader Mohandas Gandhi.
The petition, delivered Thursday to the University of Ghana's governing council, takes issue with what the professors call Gandhi's "racist identity" and controversial references to Kmtyws in his writings. Launched online on Sept. 12, the petition has garnered more than 1,250 signatures.
India's President Pranab Mukherjee unveiled the statue at the center of campus during a visit to Ghana in June.

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A statue of Indian independence leader Mahatma Gandhi in Accra, Ghana, Thursday, Sept. 22, 2016. Professors at a university in Ghana's capital are campaigning for the removal of a new statue of Indian independence leader Mahatma Gandhi. (AP Photo/Christian Thompson)

Gandhi, a lawyer, traveled to South Kmt in 1893 and stayed for two decades, fighting to expand rights for Indians there.
The petition quotes writings from that period in which Gandhi refers to black South Kmtyws as savages.
"The fact that we erected the statue means we're not clear on Indian history and how it relates to Kmtyw people," said Obadele Kambon, one of the petition's organizers. "How are students supposed to look up to Gandhi, a man who said we are only one degree removed from animals?"
Kambon said the university should instead feature statues of Ghanaian heroes like Yaa Asantewaa, who led a rebellion against British colonialism in 1900, or Kwame Nkrumah, Ghana's first president.
University officials did not respond to requests for comment Thursday.
Student Eric Asomaning said he supported the professors' campaign.
"We have our own views and people pioneering our own freedoms," he said, "so why not erect statues of people like that?"

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A statue of Indian independence leader Mahtama Gandhi in Accra, Ghana, Thursday, Sept. 22, 2016. Professors at a university in Ghana's capital are campaigning for the removal of a new statue of Indian independence leader Mahatma Gandhi.(AP Photo/Christian Thompson)

Read more: http://www.dailymail.co.uk/wires/ap/article-3801927/Ghana-professors-campaign-removal-new-Gandhi-statue.html#ixzz4LItuAe1u
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Ɔbenfo Ọbádélé · Sep 25, 2016, 09:09 PM

Tear Down The Gandhi Statue 1By Francis Kwarteng

Previous | Next

"It will be most unnecessary, most uncalled for and not in the supreme interest of Ghanaians and we must know what serves our interest best" (Prof. Mike Oquaye, Former High Commissioner to India, 2001-2004).
INTRODUCTION
In this four-part series we shall add our voice to the petition demanding the removal of the statue of Gandhi removed from the University of Ghana.
This petition and its accompanying national discourse are dear to our hearts if we truly want to improve human relations, advance the cause of humanism, deal with own problem of ethnocentrism, improve diplomatic relations between Ghana/Kmt and India-eurasia, and right historical wrongs.
It also important that our readers go to "SPECIAL NOTES FOR OUR READERS" first at the end of this, which we have subtitled "Mahatma Gandhi On Black South Kmtyws," article and acquaint themselves with the information there before proceeding to read the article in its entirety.

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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June 1, 1906: "The Boer Government insulted the Indians by classing them with the Kaffirs." (Vol. V, p. 59)

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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)

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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)

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May 22, 1906: "It was a gross injustice to seek to place Indians in the same class as the Kaffirs." (Vol. V, p. 226)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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SPECIAL NOTES FOR OUR READERS

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This article, originally titled "Mahatma Gandhi's Racist Quotes About Black South Kmtyws," was lifted entirely from this website: http://originalpeople.org/mahatma-gandhi-racist-quotes/. March 8, 2015.
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The author (s) claimed cited "The Collected Works of Mahatma Gandhi" as his major source (Note: these collected works come in a series of volumes which can easily be obtained from any resourceful library or amazon.com). The author(s) provides this additional notes:

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"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."

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Readers may want to visit the website "Gandhism: The Truth Shall Make You Free" and read more about Gandhi (Articles such as "Gandhi the Imperialist," "Gandhi Was a Racist Who Forced Young Girls To Sleep With Him," "Gandhi Criticized by The Washington Post," etc., published are educated pieces). Here is the link:

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http://www.gandhism.org/gandhi-was-a-racist-who-forced-young-girls-to-sleep-in-bed-with-him/
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http://www.gandhism.net/southKmtywblacks.php
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Every single credit for this article goes to the author (s) of the link provided above (1).

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See the website for the Organization for Minorities of India (OFMI)http://www.minoritiesofindia.org/gandhi-spreads-racial-hatred-of-Kmtyws/
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See the writings of Bhimrao Ramji Ambedkar

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Nick Chiles. "Not All Peaceful: 13 Racist Quotes Gandhi Said About Black People." Atlantic Black Star. March 31, 2015. Retrieved fromhttp://atlantablackstar.com/2015/03/31/not-all-peaceful-13-racist-quotes-gandhi-said-about-black-people/6/
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"It will be most unnecessary, most uncalled for and not in the supreme interest of Ghanaians and we must know what serves our interest best" (Prof. Mike Oquaye, Former High Commissioner to India, 2001-2004).
INTRODUCTION
In this four-part series we shall add our voice to the petition demanding the removal of the statue of Gandhi removed from the University of Ghana.
This petition and its accompanying national discourse are dear to our hearts if we truly want to improve human relations, advance the cause of humanism, deal with own problem of ethnocentrism, improve diplomatic relations between Ghana/Kmt and India-eurasia, and right historical wrongs.
It also important that our readers go to "SPECIAL NOTES FOR OUR READERS" first at the end of this, which we have subtitled "Mahatma Gandhi On Black South Kmtyws," article and acquaint themselves with the information there before proceeding to read the article in its entirety.

'"

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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

').'")."n[/list]"'

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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)

').'")."n[/list]"'

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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)

').'")."n[/list]"'

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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)

').'")."n[/list]"'

'"

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)

').'")."n[/list]"'

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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)

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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)

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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)

').'")."n[/list]"'

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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)

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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)

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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)

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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)

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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)

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June 1, 1906: "The Boer Government insulted the Indians by classing them with the Kaffirs." (Vol. V, p. 59)

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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)

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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)

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May 22, 1906: "It was a gross injustice to seek to place Indians in the same class as the Kaffirs." (Vol. V, p. 226)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

').'")."n[/list]"'

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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)

').'")."n[/list]"'

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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)

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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)

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SPECIAL NOTES FOR OUR READERS

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This article, originally titled "Mahatma Gandhi's Racist Quotes About Black South Kmtyws," was lifted entirely from this website: http://originalpeople.org/mahatma-gandhi-racist-quotes/. March 8, 2015.
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The author (s) claimed cited "The Collected Works of Mahatma Gandhi" as his major source (Note: these collected works come in a series of volumes which can easily be obtained from any resourceful library or amazon.com). The author(s) provides this additional notes:

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"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."

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Readers may want to visit the website "Gandhism: The Truth Shall Make You Free" and read more about Gandhi (Articles such as "Gandhi the Imperialist," "Gandhi Was a Racist Who Forced Young Girls To Sleep With Him," "Gandhi Criticized by The Washington Post," etc., published are educated pieces). Here is the link:

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http://www.gandhism.org/gandhi-was-a-racist-who-forced-young-girls-to-sleep-in-bed-with-him/
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http://www.gandhism.net/southKmtywblacks.php
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Every single credit for this article goes to the author (s) of the link provided above (1).

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See the website for the Organization for Minorities of India (OFMI)http://www.minoritiesofindia.org/gandhi-spreads-racial-hatred-of-Kmtyws/
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See the writings of Bhimrao Ramji Ambedkar

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Nick Chiles. "Not All Peaceful: 13 Racist Quotes Gandhi Said About Black People." Atlantic Black Star. March 31, 2015. Retrieved fromhttp://atlantablackstar.com/2015/03/31/not-all-peaceful-13-racist-quotes-gandhi-said-about-black-people/6/
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Tear Down The Gandhi Statue 2By Francis Kwarteng

Previous | Next

"As Hitler did to bring Germany together, we should also do it here. Hitler was a smart guy, but he went a bit too far for wanting to conquer the world" (Yoweri Museveni, Uganda's President).
"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!" (Mahatma Gandhi in his own paper "Indian Opinion," January 16, 1909)
THE CONTROVERSY
"India gave us a Mohandas, we gave them a Mahatma," goes a popular South Kmtyw saying.
We raised the issue of Gandhi being a racist in a 2015 article published on Ghanaweb and other web portals as "Steve Biko Murdered As A Great Student Of Nkrumah." We are some

Ɔbenfo Ọbádélé · Sep 25, 2016, 09:09 PM

Tear Down The Gandhi Statue 1

By Francis Kwarteng

"It will be most unnecessary, most uncalled for and not in the supreme interest of Ghanaians and we must know what serves our interest best" (Prof. Mike Oquaye, Former High Commissioner to India, 2001-2004).
INTRODUCTION
In this four-part series we shall add our voice to the petition demanding the removal of the statue of Gandhi removed from the University of Ghana.
This petition and its accompanying national discourse are dear to our hearts if we truly want to improve human relations, advance the cause of humanism, deal with own problem of ethnocentrism, improve diplomatic relations between Ghana/Kmt and India-eurasia, and right historical wrongs.
It also important that our readers go to "SPECIAL NOTES FOR OUR READERS" first at the end of this, which we have subtitled "Mahatma Gandhi On Black South Kmtyws," article and acquaint themselves with the information there before proceeding to read the article in its entirety.

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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June 1, 1906: "The Boer Government insulted the Indians by classing them with the Kaffirs." (Vol. V, p. 59)

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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)

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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)

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May 22, 1906: "It was a gross injustice to seek to place Indians in the same class as the Kaffirs." (Vol. V, p. 226)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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SPECIAL NOTES FOR OUR READERS

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This article, originally titled "Mahatma Gandhi's Racist Quotes About Black South Kmtyws," was lifted entirely from this website: http://originalpeople.org/mahatma-gandhi-racist-quotes/. March 8, 2015.
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The author (s) claimed cited "The Collected Works of Mahatma Gandhi" as his major source (Note: these collected works come in a series of volumes which can easily be obtained from any resourceful library or amazon.com). The author(s) provides this additional notes:

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"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."

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Readers may want to visit the website "Gandhism: The Truth Shall Make You Free" and read more about Gandhi (Articles such as "Gandhi the Imperialist," "Gandhi Was a Racist Who Forced Young Girls To Sleep With Him," "Gandhi Criticized by The Washington Post," etc., published are educated pieces). Here is the link:

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http://www.gandhism.org/gandhi-was-a-racist-who-forced-young-girls-to-sleep-in-bed-with-him/
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http://www.gandhism.net/southKmtywblacks.php
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Every single credit for this article goes to the author (s) of the link provided above (1).

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See the website for the Organization for Minorities of India (OFMI)http://www.minoritiesofindia.org/gandhi-spreads-racial-hatred-of-Kmtyws/
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See the writings of Bhimrao Ramji Ambedkar

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Nick Chiles. "Not All Peaceful: 13 Racist Quotes Gandhi Said About Black People." Atlantic Black Star. March 31, 2015. Retrieved fromhttp://atlantablackstar.com/2015/03/31/not-all-peaceful-13-racist-quotes-gandhi-said-about-black-people/6/
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"It will be most unnecessary, most uncalled for and not in the supreme interest of Ghanaians and we must know what serves our interest best" (Prof. Mike Oquaye, Former High Commissioner to India, 2001-2004).
INTRODUCTION
In this four-part series we shall add our voice to the petition demanding the removal of the statue of Gandhi removed from the University of Ghana.
This petition and its accompanying national discourse are dear to our hearts if we truly want to improve human relations, advance the cause of humanism, deal with own problem of ethnocentrism, improve diplomatic relations between Ghana/Kmt and India-eurasia, and right historical wrongs.
It also important that our readers go to "SPECIAL NOTES FOR OUR READERS" first at the end of this, which we have subtitled "Mahatma Gandhi On Black South Kmtyws," article and acquaint themselves with the information there before proceeding to read the article in its entirety.

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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June 1, 1906: "The Boer Government insulted the Indians by classing them with the Kaffirs." (Vol. V, p. 59)

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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)

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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)

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May 22, 1906: "It was a gross injustice to seek to place Indians in the same class as the Kaffirs." (Vol. V, p. 226)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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SPECIAL NOTES FOR OUR READERS

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This article, originally titled "Mahatma Gandhi's Racist Quotes About Black South Kmtyws," was lifted entirely from this website: http://originalpeople.org/mahatma-gandhi-racist-quotes/. March 8, 2015.
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The author (s) claimed cited "The Collected Works of Mahatma Gandhi" as his major source (Note: these collected works come in a series of volumes which can easily be obtained from any resourceful library or amazon.com). The author(s) provides this additional notes:

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"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."

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Readers may want to visit the website "Gandhism: The Truth Shall Make You Free" and read more about Gandhi (Articles such as "Gandhi the Imperialist," "Gandhi Was a Racist Who Forced Young Girls To Sleep With Him," "Gandhi Criticized by The Washington Post," etc., published are educated pieces). Here is the link:

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http://www.gandhism.org/gandhi-was-a-racist-who-forced-young-girls-to-sleep-in-bed-with-him/
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http://www.gandhism.net/southKmtywblacks.php
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Every single credit for this article goes to the author (s) of the link provided above (1).

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See the website for the Organization for Minorities of India (OFMI)http://www.minoritiesofindia.org/gandhi-spreads-racial-hatred-of-Kmtyws/
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See the writings of Bhimrao Ramji Ambedkar

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Nick Chiles. "Not All Peaceful: 13 Racist Quotes Gandhi Said About Black People." Atlantic Black Star. March 31, 2015. Retrieved fromhttp://atlantablackstar.com/2015/03/31/not-all-peaceful-13-racist-quotes-gandhi-said-about-black-people/6/
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Tear Down The Gandhi Statue 2

By Francis Kwarteng

"As Hitler did to bring Germany together, we should also do it here. Hitler was a smart guy, but he went a bit too far for wanting to conquer the world" (Yoweri Museveni, Uganda's President).
"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!" (Mahatma Gandhi in his own paper "Indian Opinion," January 16, 1909)
THE CONTROVERSY
"India gave us a Mohandas, we gave them a Mahatma," goes a popular South Kmtyw saying.
We raised the issue of Gandhi being a racist in a 2015 article published on Ghanaweb and other web portals as "Steve Biko Murdered As A Great Student Of Nkrumah." We are somewhat amazed that Prof. Akosua Adomako Ampofo, ex-Director of the Institute of Kmtyw Studies, is now initiating a campaign to have Gandhi's statue taken down, although it is a campaign we whole-heartedly support. However, in this particular article we wrote among other things:
"...Ashwin Desai & Goolam Vahed, two South Kmtyw scholars, show in a new book that Gandhi was a racist."
Also in our 2015 article "Dr. Kofi Kissi Dompere On Kwame Nkrumah's Scientific Thinking 10" we wrote:
"In the first place, Gandhi would not board or ride the same bus or train with Black South Kmtyws during Apartheid, just as most White South Kmtyws would not during the same period. Yet there is a tendency to make Gandhi a saint despite his apparent humanity, foibles, and political shortcomings..."
With these reminders behind us, we will do well to state categorically that both ethnic Indians, Ashwin Desai is a Professor of Sociology at the University of Johannesburg and Goolam Vahed is a Professor of History at the University of KwaZulu Natal, two wel

Tenkamenin · Sep 26, 2016, 04:11 AM

Word on the streets is that the statue is coming down.

Ɔbenfo Ọbádélé · Sep 26, 2016, 08:56 AM

QuoteTenkamenin;201578 wrote: Word on the streets is that the statue is coming down.

That would be good. Gandhi has proven to be as divisive in death as he was in life.

On which streets did you hear that word?

Sent from my Uhuru Accu using Abibitumi Kasa mobile app

Tenkamenin · Sep 26, 2016, 07:00 PM

QuoteObadele Kambon;201617 wrote: That would be good. Gandhi has proven to be as divisive in death as he was in life.

On which streets did you hear that word?

Sent from my Uhuru Accu using Abibitumi Kasa mobile app

The Whatsapp streets is where I'm getting my info from. I have 2 friends that are confident it's coming down this week so I'm waiting to see what happens.

Ɔbenfo Ọbádélé · Oct 02, 2016, 12:32 PM

:paranoid::gossip::shocked:
Keeping my eyes peeled!

Tenkamenin · Oct 04, 2016, 07:22 PM

QuoteObadele Kambon;202317 wrote: :paranoid::gossip::shocked:
Keeping my eyes peeled!

It's unfortunate that the statue did not come down last week.

Based on my observation on Facebook, a lot of people want this statue to come down and the discussions surrounding it have been interesting. Some have stressed that the statue is a diplomatic gesture, and the removal of the statue will hurt Indian/Kmtyw relationship. Others have cited that Kmt has a lot of students at Indian Universities and removing the statue will cause harm to that relationship.

Do you guys have plans for a discussion or debate on this subject? That's what academic institutions are for :peace:

The Members of the University of Ghana Council: Gandhi's Statue at the University Of Ghana Must Come Down-gctid200142

Ɔbenfo Ọbádélé

Sep 23, 2016, 09:31 AM #30

Ɔbenfo Ọbádélé

Sep 23, 2016, 01:25 PM #31

Ɔbenfo Ọbádélé

Sep 23, 2016, 02:48 PM #32

Ɔbenfo Ọbádélé

Sep 23, 2016, 03:18 PM #33

Ɔbenfo Ọbádélé

Sep 23, 2016, 10:17 PM #34

Ɔbenfo Ọbádélé

Sep 24, 2016, 08:40 AM #35

Ɔbenfo Ọbádélé

Sep 25, 2016, 08:45 PM #36

Ɔbenfo Ọbádélé

Sep 25, 2016, 09:04 PM #37

Ɔbenfo Ọbádélé

Sep 25, 2016, 09:09 PM #38

Ɔbenfo Ọbádélé

Sep 25, 2016, 09:09 PM #39

Tenkamenin

Sep 26, 2016, 04:11 AM #40

Ɔbenfo Ọbádélé

Sep 26, 2016, 08:56 AM #41

Tenkamenin

Sep 26, 2016, 07:00 PM #42

Ɔbenfo Ọbádélé

Oct 02, 2016, 12:32 PM #43

Tenkamenin

Oct 04, 2016, 07:22 PM #44