SHOULD GANDHI’S HYP...
 

SHOULD GANDHI’S HYPOCRISY BE TAUGHT IN WEST AFRICAN SCHOOLS? – A DISSENTING VIEW  

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SHOULD GANDHI’S HYPOCRISY BE TAUGHT IN WEST AFRICAN SCHOOLS? – A DISSENTING VIEW

 
By Ọbádélé Kambon, PhD

Chukwuemeka B. Eze, the Executive Director of the West Africa Network for Peacebuilding (WANEP) recently advocated that the myth of Gandhi’s so-called non-violence be taught in West African schools. Do we want our children to be brought up on a diet of propaganda, half-truths, and outright lies?

Mohandas Karamchand Gandhi alias Mahãtmã was able to deceive his way into the hearts of many, including notable Black men from Kwame Nkrumah, Martin Luther King, Jr., to Nelson Mandela by intentionally “hiding” the truth about who he really was using what we term “impropagandhi.”[i] It may surprise some that Gandhi – through his words and/or deeds – supported every war in his lifetime, including the Second Boer War (1899-1902), the Bambatha Rebellion (1906), World War I (1914-1918) and World War II (1939-1945).[ii] In this brief article, I will use nothing but the words of the real Gandhi, an itinerant warmonger, to explode the pervasive myth of the non-violent Gandhi, focusing on his role in the British war against the amaZulu during the Bambatha Rebellion. On 18 November 1905, Gandhi wrote:

If the Government only realised what reserve force is being wasted, they would make use of it and give Indians the opportunity of a thorough training for actual warfare.[iii]

He would later bemoan not getting weapons with which Indians could join in the slaughter, writing:

The pity of it is that the Government…have not taken the elementary precaution of giving the necessary discipline and instruction to the Indians. It is, therefore, a matter of physical impossibility to expect Indians to do any work with the rifle; or […] any work in connection with war with much efficiency.[iv] […] The substance of it is that the Indians are not able to go to the battle-field, but that they can assist the men at the front with the requisite amenities.[v]

Later, Gandhi again agitated for weapons to join the fray in which 3,000-4,000 amaZulu were eventually massacred:

The acceptance by the Government synchronizes with the amendment of the Fire-Arms Act, providing for the supply of arms to Indians […] to give Indians an opportunity of taking their share in the defence of the Colony.[vi]

Although relegated to being a stretcher-bearer of the British empire,[vii] Gandhi was nonetheless still thirsty for “Kaffir” blood ruefully remarking in a diary entry “[…] we finished the day’s journey, with no Kaffirs to fight.”[viii]

Later in life, revisionist Gandhi would claim that in 1906, during the Bambatha rebellion, he had a so-called life-changing epiphany. Yet, in reality, the very year after in 1907 he was back on the warpath against the amaZulu once again, writing:

There is again a rebellion of Kaffirs in Zululand. […] The Indian community must come forward at such a time without, however, thinking of securing any rights thereby. […] 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.[ix]

Gandhi would later lie about all of this in his autobiography saying “my heart was with the Zulus” when his contemporaneous writings clearly expose that he really wanted firearms to assist the British in massacring them.[x]

Later, during World War I (1914 – 1918), Gandhi gave a speech stating “full assistance should be given in order to overthrow the Germans.” He argued that “Home Rule without military power was useless.”[xi]  Gandhi, supposedly wedded to non-violence since 1906, would write in 1918 that “we shall learn military discipline as we help the Empire, gain military experience and acquire the strength to defend ourselves. With that strength, we may even fight the Empire, should it play foul with us.”[xii][Emphasis added]  He also wrote “To him who wants to learn the art of fighting, who would know how to kill, I would even teach the use of force.”[xiii] So much for Gandhi’s supposed vow of non-violence!

In India, home of this supposed doyen of non-violence, Afrikan=Black people are mobbed, beaten and killed in broad daylight to this day.[xiv] To advocate the uncritical teaching Gandhi’s hypocritical brand of so-called non-violence in West African schools is to endeavor to teach West African children to be fork-tongued hypocrites and pathological liars, which will no doubt yield similar results.

Despite relentless “impropagandhi” campaigns, Gandhi was rejected for the Nobel Peace Prize in 1937, 1938, 1939, 1947 and 1948. The Nobel Prize committee saw through Gandhi’s charade and so should we.

© Spherescope media Ltd, for reproduction, write to edlokmarg@gmail.com

References

Desai, A., and G. Vahed. The South African Gandhi: Stretcher-Bearer of Empire.  Redwood City, CA: Stanford University Press, 2015.

Gandhi, Mohandas K. An Autobiography or the Story of My Experiments with Truth.  Boston: Beacon Press, 1927 (1957 Reprint).

Gandhi, Mohandas Karamchand. “The Collected Works of Mahatma Gandhi (Electronic Book).” New Delhi: Publications Division Government of India, 1999.

Joubert, Willem Adolf, and T Johan Scott. The Law of South Africa.  Vol. 6, Cape Town

Berea: Butterworths, 1981.

Reporter, Staff. “‘What Happened to Olivier Could Happen to Any African in India’.” thehindu.com,  http://www.thehindu.com/news/cities/Delhi/what-happened-to-olivier-could-happen-to-any-african-in-india/article8669934.ece .

Singh, Pieter. “Gandhi’s Support for Every War in His Lifetime.” gandhism.org,  http://www.gandhism.org/gandhis-support-every-war-lifetime/ .

[i] Improper propaganda about/by Gandhi.

[ii] Pieter Singh, “Gandhi’s Support for Every War in His Lifetime,” gandhism.org, http://www.gandhism.org/gandhis-support-every-war-lifetime/.

[iii] Mohandas Karamchand Gandhi, “The Collected Works of Mahatma Gandhi (Electronic Book),” (New Delhi: Publications Division Government of India, 1999)., Vol. V, p. 11.

[iv] Ibid., Vol. V, p. 211.

[v] Ibid., Vol. V, p. 251.

[vi] Ibid., Vol. V, p. 258.

[vii] A. Desai and G. Vahed, The South African Gandhi: Stretcher-Bearer of Empire (Redwood City, CA: Stanford University Press, 2015).

[viii] Gandhi, “The Collected Works of Mahatma Gandhi (Electronic Book).”, Vol. V, p. 280. A “Kaffir” is a derogatory term used to describe the indigenous Afrikan=Black people of uMzantsi Afrika, the use of which has been subject to legal action in the courts of law there even since the heyday of apartheid. See

Willem Adolf Joubert and T Johan Scott, The Law of South Africa, vol. 6 (Cape Town

Berea: Butterworths, 1981)., pp. 251-254.

[ix] Gandhi, “The Collected Works of Mahatma Gandhi (Electronic Book).”, Vol. VII, p. 397.

[x] Mohandas K Gandhi, An Autobiography or the Story of My Experiments with Truth (Boston: Beacon Press, 1927 (1957 Reprint))., ch. 101.

[xi] Gandhi, “The Collected Works of Mahatma Gandhi (Electronic Book).”, Vol XVII, p. 76.

[xii] Ibid., Vol XVII, p. 81.

[xiii] Ibid., Vol. XVII, p. 115.

[xiv] Staff Reporter, “‘What Happened to Olivier Could Happen to Any African in India’,” thehindu.com, http://www.thehindu.com/news/cities/Delhi/what-happened-to-olivier-could-happen-to-any-african-in-india/article8669934.ece.

Ọbádélé Kambon, PhD
Ọbádélé Kambon, PhD
Research Fellow – Language, Literature and Drama Section
Editor-in-Chief Ghana Journal of Linguistics
Acting Secretary – African Studies Association of African (ASAA)
Institute of African Studies – College of Humanities
Room 115 IAS Kwame Nkrumah Complex
University of Ghana – Legon

 

//

Ma ku Mbôngi, ka matômbulawanga za ko. "The community's political institution does not borrow foreign dialects to discuss its political matters or to educate its' members" – Kikôngo proverb “The history of Africa will remain suspended in air and cannot be written correctly until African historians connect it with the history of Egypt [...] The African historian who evades the problem of Egypt is neither modest or objective, nor unruffled, he is ignorant, cowardly, and neurotic.” – Cheikh Anta Diop, The African Origin of Civilization: Myth or Reality "African champions must break the chain that links African ideas to European ones and listen to the voice of the ancestors without European interpreters." – Jacob Carruthers, Mdw Ntr
Ọbádélé Kambon, PhD Email: info@abibitumi.com Skype: obadele.kambon Paypal: www.paypal.me/akali Abibifahodie Family of Websites:
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Quote
Posted : 01/28/2019 5:41 pm
 Kwadwo
(@Kwadwo)

No. Let the truth be taught in India.  

ReplyQuote
Posted : 01/28/2019 5:45 pm
(@obadelekambon)
Most BlackNificent Afrikan! Admin
Abibifahodie Wura!
Abibisika (Black Gold):8495
Posted by: Kwadwo

No. Let the truth be taught in India.  

Working on that too...

 

Ma ku Mbôngi, ka matômbulawanga za ko. "The community's political institution does not borrow foreign dialects to discuss its political matters or to educate its' members" – Kikôngo proverb “The history of Africa will remain suspended in air and cannot be written correctly until African historians connect it with the history of Egypt [...] The African historian who evades the problem of Egypt is neither modest or objective, nor unruffled, he is ignorant, cowardly, and neurotic.” – Cheikh Anta Diop, The African Origin of Civilization: Myth or Reality "African champions must break the chain that links African ideas to European ones and listen to the voice of the ancestors without European interpreters." – Jacob Carruthers, Mdw Ntr
Ọbádélé Kambon, PhD Email: info@abibitumi.com Skype: obadele.kambon Paypal: www.paypal.me/akali Abibifahodie Family of Websites:
www.obadelekambon.com | www.abibitumikasa.com | www.abibifahodie.com | www.abibifahodie.org www.sankofajourney.com | www.letsbuyblack.com | www.asaseheals.com www.kamaukambon.org | www.amakambon.com | www.bennucenter.com www.nubusinesssolutions.com | www.onipa.com | www.lastblackman.com
 

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ReplyQuote
Posted : 02/14/2019 6:25 pm
cripstro liked
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Thank you for all you do! If the question is also 'should Savarna Indian hypocrisy be taught..?' How would children otherwise teach their parents not to watch Kumkum Bhagya? There is more freedom to speak against Gandhi in India, I think. Or enough widespread ignorance about him in Afrikan countries since too long.

What you say about the decision makers stopping the momentum resonates. It was a vital momentum for other Afrikan countries or people too. It has been extremely hard to say anything against upper castes, not for lack of trying. I hear it went better at UNISA but I can't find those people or the ones who threw paint(?) on a Gandhi statue. Since #GandhiMustFall I saw a few more people daring to speak, but no one in SA spoke broadly enough. Even Desai & Vahed don't on casteism, it seems? I have no access to their book yet, judging from interviews. And the counter-effects, like it has been at university level where you are, has been at institutional or even national level; measures were taken to cut down on free speech. The merchant caste from 1900s that came for capitalism to take advantage of the white colonisation and poverty of those they think of as lower, now feels threatened? The merchant class has been equally Chinese. Both have been seen as 'benefic', bringing the (cheapest but) expensive food to sell to those of us with no land, bringing the coca-cola, bringing the sugar in our diets. The merchant/Gandhi-equivalent caste are in control in many ways since long. I'm not informed about West Afrikan countries, I know e.g. Baka people got expelled from their land by white people and have to buy food from a North African shop, probably someone of Arab origin. Down South, a popular food (bunny chow) in South Africa named after those who profited from selling it to the working class, not after the latter. It's seen as just a name. The Bania (merchants) are Muslim too, their influence is everywhere and it is seen as enough if they speak against anti-Blackness, such as in Islam. Some of them have led (I haven't seen many people call it co-opted) FeesMustFall that a few seemed to want to open to racist white anarchists or bring that corruption in too. The Indian guy primarily visible in that transaction is no longer a student, he was recently a journalist at an all-Black event (Why!?) and he posted a video that went viral in SA, of Chimamanda Ngozi Adichie, as, could one say, passive aggressive criticism. He didn't have to say things himself, all he had to do was post it as a journalist. While Chimamanda is problematic (she is friends with Hillary Clinton, etc.) it makes me sick to my stomach that those new aspiring-Gandhis are given freedom to attack her image (if not directly, they start the fire or spread it to an audience that isn't Black-only) when people, Black or not, look the other way when these Indians in South Africa are called out for being pro-casteist or for being anti-Black to poor South Africans. The result in this example is that only Chimamanda is seen as the traitor or something. These merchants/Bania now doing all sorts of occupations can be anti-Gandhi or anti-Gupta only, it doesn't matter. Guptas who robbed SA are that caste, they robbed SA exactly through business, they weren't perceived as taking people's jobs, as Afrikan migrants would be seen. There has been a long brainwashing behind that. And they're not the only Indians who in this day and age in SA practise casteism and anti-Blackness, if they employ Black people for lavish functions in which they blow the money they stole from the Black people, conditional of that employment (which is already an insult, that they come live and have extravagant parties on Afrikan land where an Afrikan has to work for peanuts) is they made Black people shower before waitering!!!!! This was reported in the recent years. In both the case of Gandhi and the Guptas, there are stories that allege modest origins of their family and make readers sympathise, there was such a rags to riches story in the NY times not long ago on a Gupta. I've seen sources go as far as falsely claiming Gandhi is lower caste. In Durban, a white-owned huge supermarket (colonising outside of SA too) was selling mugs labelled 'Gardener' and 'Maid', can one argue this practice is not from casteism? I don't think so, the employees would usually be Black/Afrikan.

This post was modified 3 months ago by cripstro
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Posted : 02/16/2019 3:39 pm

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