… as almost always with historical films, even those more honest than Gandhi, the historical personage on which the movie is based is not only more complex but more interesting than the character shown on the screen. During his entire South African period, and for some time after, until he was about fifty, Gandhi was nothing more or less than an imperial loyalist, claiming for Indians the rights of Englishmen but unshakably loyal to the crown. He supported the empire ardently in no fewer than three wars: the Boer War, the “Kaffir War,” and, with the most extreme zeal, World War I. If Gandhi’s mind were of the modern European sort, this would seem to suggest that his later attitude toward Britain was the product of unrequited love: he had wanted to be an Englishman; Britain had rejected him and his people; very well then, they would have their own country. But this would imply a point of “agonizing reappraisal,” a moment when Gandhi’s most fundamental political beliefs were reexamined and, after the most bitter soul-searching, repudiated. But I have studied the literature and cannot find this moment of bitter soul-searching. Instead, listening to his “inner voice” (which in the case of divines of all countries often speaks in the tones of holy opportunism), Gandhi simply, tranquilly, without announcing any sharp break, set off in a new direction.
It should be understood that it is unlikely Gandhi ever truly conceived of “becoming” an Englishman, first, because he was a Hindu to the marrow of his bones, and also, perhaps, because his democratic instincts were really quite weak. He was a man of the most extreme, autocratic temperament, tyrannical, unyielding even regarding things he knew nothing about, totally intolerant of all opinions but his own. He was, furthermore, in the highest degree reactionary, permitting in India no change in the relationship between the feudal lord and his peasants or servants, the rich and the poor. In his The Life and Death of Mahatma Gandhi, the best and least hagiographic of the full-length studies, Robert Payne, although admiring Gandhi greatly, explains Gandhi’s “new direction” on his return to India from South Africa as follows:
He spoke in generalities, but he was searching for a single cause, a single hard-edged task to which he would devote the remaining years of his life. He wanted to repeat his triumph in South Africa on Indian soil. He dreamed of assembling a small army of dedicated men around him, issuing stern commands and leading them to some almost unobtainable goal.
Gandhi, in short, was a leader looking for a cause. He found it, of course, in home rule for India and, ultimately, in independence.
Richard Grenier, “The Gandhi Nobody Knows”, Commentary, 1983-03-01.
September 27, 2018
QotD: Gandhi’s views on Britain
August 27, 2018
Kingdom of Majapahit – An Empire of Water – Extra History – #1
Extra Credits
Published on 25 Aug 2018In this series we will explore the history of a short-lived kingdom that united the diverse, 13,000+ islands of Indonesia: Majapahit. Before Majapahit came along, however, the Kingdom of Srivijaya and the Kingdom of Mataram laid the stepping stones.
Please note: The next episode of Majapahit will be published on September 15 and will continue every Saturday thereafter. The EC team is taking a well-deserved short upload break for a few weeks!
August 25, 2018
QotD: India’s caste system
… Gandhi, born the son of the Prime Minister of a tiny Indian principality and received as an attorney at the bar of the Middle Temple in London, [began] his climb to greatness as a member of the small Indian community in, precisely, South Africa. Natal, then a separate colony, wanted to limit Indian immigration and, as part of the government program, ordered Indians to carry identity papers (an action not without similarities to measures under consideration in the U.S. today to control illegal immigration). The film’s lengthy opening sequences are devoted to Gandhi’s leadership in the fight against Indians carrying their identity papers (burning their registration cards), with for good measure Gandhi being expelled from the first-class section of a railway train, and Gandhi being asked by whites to step off the sidewalk. This inspired young Indian leader calls, in the film, for interracial harmony, for people to “live together.”
Now the time is 1893, and Gandhi is a “caste” Hindu, and from one of the higher castes. Although, later, he was to call for improving the lot of India’s Untouchables [Dalits], he was not to have any serious misgivings about the fundamentals of the caste system for about another thirty years, and even then his doubts, to my way of thinking, were rather minor. In the India in which Gandhi grew up, and had only recently left, some castes could enter the courtyards of certain Hindu temples, while others could not. Some castes were forbidden to use the village well. Others were compelled to live outside the village, still others to leave the road at the approach of a person of higher caste and perpetually to call out, giving warning, so that no one would be polluted by their proximity. The endless intricacies of Hindu caste by-laws varied somewhat region by region, but in Madras, where most South African Indians were from, while a Nayar could pollute a man of higher caste only by touching him, Kammalans polluted at a distance of 24 feet, toddy drawers at 36 feet, Pulayans and Cherumans at 48 feet, and beef-eating Paraiyans at 64 feet. All castes and the thousands of sub-castes were forbidden, needless to say, to marry, eat, or engage in social activity with any but members of their own group. In Gandhi’s native Gujarat a caste Hindu who had been polluted by touch had to perform extensive ritual ablutions or purify himself by drinking a holy beverage composed of milk, whey, and (what else?) cow dung.
Low-caste Hindus, in short, suffered humiliations in their native India compared to which the carrying of identity cards in South Africa was almost trivial. In fact, Gandhi, to his credit, was to campaign strenuously in his later life for the reduction of caste barriers in India — a campaign almost invisible in the movie, of course, conveyed in only two glancing references, leaving the audience with the officially sponsored if historically astonishing notion that racism was introduced into India by the British. To present the Gandhi of 1893, a conventional caste Hindu, fresh from caste-ridden India where a Paraiyan could pollute at 64 feet, as the champion of interracial equalitariansim is one of the most brazen hypocrisies I have ever encountered in a serious movie.
Richard Grenier, “The Gandhi Nobody Knows”, Commentary, 1983-03-01.
June 11, 2018
QotD: Gandhi as filmic hagiography
Gandhi, therefore, the film, this paid political advertisement for the government of India, is organized around three axes: (1) Anti-racism — all men are equal regardless of race, color, creed, etc.; (2) anti-colonialism, which in present terms translates as support for the Third World, including, most eminently, India; (3) nonviolence, presented as an absolutist pacifism. There are other, secondary precepts and subheadings. Gandhi is portrayed as the quintessence of tolerance (“I am a Hindu and a Muslim and a Christian and a Jew”), of basic friendliness to Britain (“The British have been with us for a long time and when they leave we want them to leave as friends”), of devotion to his wife and family. His vow of chastity is represented as something selfless and holy, rather like the celibacy of the Catholic clergy. But, above all, Gandhi’s life and teachings are presented as having great import for us today. We must learn from Gandhi.
I propose to demonstrate that the film grotesquely distorts both Gandhi’s life and character to the point that it is nothing more than a pious fraud, and a fraud of the most egregious kind. Hackneyed Indian falsehoods such as that “the British keep trying to break India up” (as if Britain didn’t give India a unity it had never enjoyed in history), or that the British created Indian poverty (a poverty which had not only existed since time immemorial but had been considered holy), almost pass unnoticed in the tide of adulation for our fictional saint. Gandhi, admittedly, being a devout Hindu, was far more self-contradictory than most public men. Sanskrit scholars tell me that flat self-contradiction is even considered an element of “Sanskrit rhetoric.” Perhaps it is thought to show profundity.
Richard Grenier, “The Gandhi Nobody Knows”, Commentary, 1983-03-01.
April 30, 2018
QotD: Gandhi versus Gandhi
I had the singular honor of attending an early private screening of Gandhi with an audience of invited guests from the National Council of Churches. At the end of the three-hour movie there was hardly, as they say, a dry eye in the house. When the lights came up I fell into conversation with a young woman who observed, reverently, that Gandhi’s last words were “Oh, God,” causing me to remark regretfully that the real Gandhi had not spoken in English, but had cried, Hai Rama! (“Oh, Rama”). Well, Rama was just Indian for God, she replied, at which I felt compelled to explain that, alas, Rama, collectively with his three half-brothers, represented the seventh reincarnation of Vishnu. The young woman, who seemed to have been under the impression that Hinduism was Christianity under another name, sensed somehow that she had fallen on an uncongenial spirit, and the conversation ended.
At a dinner party shortly afterward, a friend of mine, who had visited India many times and even gone to the trouble of learning Hindi, objected strenuously that the picture of Gandhi that emerges in the movie is grossly inaccurate, omitting, as one of many examples, that when Gandhi’s wife lay dying of pneumonia and British doctors insisted that a shot of penicillin would save her, Gandhi refused to have this alien medicine injected in her body and simply let her die. (It must be noted that when Gandhi contracted malaria shortly afterward he accepted for himself the alien medicine quinine, and that when he had appendicitis he allowed British doctors to perform on him the alien outrage of an appendectomy.) All of this produced a wistful mooing from an editor of a major newspaper and a recalcitrant, “But still …” I would prefer to explicate things more substantial than a wistful mooing, but there is little doubt it meant the editor in question felt that even if the real Mohandas K. Gandhi had been different from the Gandhi of the movie it would have been nice if he had been like the movie-Gandhi, and that presenting him in this admittedly false manner was beautiful, stirring, and perhaps socially beneficial.
Richard Grenier, “The Gandhi Nobody Knows”, Commentary, 1983-03-01.
August 11, 2017
QotD: The plight of Hindu widows
Some of the most conservative Hindus in India believe that a woman whose husband has died should no longer live because she failed to retain his soul. Rejected by their communities and abandoned by their loved ones, thousands of destitute women make their way to Vrindavan, a pilgrimage city about 100km south of Delhi that is home to more than 20,000 widows.
These women have no choice but to live in a vidhwa ashram (ashrams for widows) run by the government, private enterprises and NGOs. Clad in white, they know they will never return home and that this is where they’ll end their days.
Pascal Mannaerts, “Nowhere to go, nowhere to hide”, BBC Travel, 2016-09-13.
February 26, 2017
British History’s Biggest Fibs with Lucy Worsley Episode 3: The Jewel in the Crown
Published on 10 Feb 2017
In the final episode, Lucy debunks the fibs that surround the ‘jewel in the crown’ of the British Empire – India. Travelling to Kolkata, she investigates how the Raj was created following a British government coup in 1858. After snatching control from the discredited East India Company, the new regime presented itself as a new kind of caring, sharing imperialism with Queen Victoria as its maternal Empress.
Tyranny, greed and exploitation were to be things of the past. From the ‘black hole of Calcutta’ to the Indian ‘mutiny’, from East India Company governance to crown rule, and from Queen Victoria to Empress of India, Lucy reveals how this chapter of British history is another carefully edited narrative that’s full of fibs.
December 27, 2016
“Lingayat is an independent religion based on its own world view”
I’m not well-versed in the various religious groups in India, so I’m afraid I’d never even heard of Lingayat until today:
Two Lingayat community outfits, Basava Samithi and Vishwa Lingayat Mahasabha, have urged the Union government to grant their community the status of independent religion. Addressing a press conference here on Monday, Sanjay Makal, Vlasavathi Khuba, Asha Khuba Manjunath Kale, Chandrashekhar Tallali and other leaders associated with the outfits argued that their community had never been part of Hinduism.
“Lingayat is an independent religion based on its own world view. After Independence, Sikh, Jain, Buddhism, Christianity, Islam and Hinduism faiths were declared as religions. But, Lingayat was perceived as a caste within Hinduism. The efforts, both legal and social, to get an independent religion for Lingayat have been on since 1940,” Mr. Makal said.
[…]
To a question, Mr. Makal said his outfit had taken special drive among community members for recording their religion as Lingayat in Socio-educational Economic Survey conducted by Karnataka State Backward Classes Commission last year.
“Many community people did not mention their religion name as Lingayat as they were afraid of losing reservation allocated for their sub-caste. Mentioning their religion as Lingayat would in no way affect the reservation benefits. We have taken up a prolonged campaign to educate the members so that they would correctly mention their religion in 2021 census,” he said.
H/T to Colby Cosh for the link.
July 20, 2016
QotD: Translating the Parable of the Prodigal Son
Flashman […] describes a scene where an English vicar preached to the sepoys (native Indian soldiers) on the Parable of the Prodigal Son, through a native (Muslim) NCO interpreter, who made fun of the story:
“There was a zamindar, with two sons. He was a mad zamindar, for while he yet a lived he gave to the younger his portion of the inheritance. Doubtless he raised it from moneylender. And the younger spent it all whoring in the bazaar, and drinking sherab. And when his money was gone he returned home, and his father ran to meet him, for he was pleased — God alone knows why. And in his foolishness, the father slew his only cow — he was evidently not a Hindoo — and they feasted on it. And the older son, who had been dutiful and stayed at home, was jealous, I cannot tell for what reason, unless the cow was to have been part of his inheritance. But his father, who did not like him, rebuked the older son. This story was told by Jesus the Jew, and if you believe it you will not go to Paradise, but instead will sit on the right-hand side of the English Lord God Sahib who lives in Calcutta. And there you will play musical instruments, by order of the Sirkar. Parade — dismiss!”
Flashman said he had never felt so embarrassed for his church and country in his life.
John Derbyshire, “A Reader Proposes An Anti-Cuckservative Reading List–Starting With FLASHMAN”, VDARE, 2016-07-05.
July 17, 2015
India’s wavering devotion to tolerance
Shikha Dalmia looks at India’s changing views on other religions:
If there were ever a religion readymade for liberal democracy — and its commitment to religious freedom — Hinduism would be it. Unlike Christianity (and other monotheistic faiths), Hinduism has no one true doctrine handed down by the one true God to be spread and enforced through the one true Church. It’s a loose, amorphous, and ecumenical faith that accepts that all religions are valid and it doesn’t matter which one you follow, as long as you are going to the same place. Hence, it made sense when Hindu-dominated India, after gaining independence from the British in 1947, enshrined secularism and religious pluralism in its constitution — rather than going through a three-century-long process from the Reformation through the Enlightenment that the West did to pry open space for religious tolerance in Christianity.
However, India’s commitment to religious freedom and toleration has been under serious challenge for a couple of decades with the rise of Hindutva or Hindu nationalism. This ideology, that boasts Prime Minister Narendra Modi among its adherents, has always resented the special space that India’s constitution extends its minority religions — like letting Muslims use sharia in their civil matters. But now it has started openly attacking even their right to exist in India because, it maintains, India belongs only to those that can claim it as their fatherland and holy land — a rather hypocritical requirement given that the rapidly spreading Hindu diaspora enjoys strong religious protections in countries such as America and England that aren’t its “holy land and fatherland.”
That a historically tolerant faith could take such an intolerant turn suggests that a religion’s relationship to liberal values might have less to do with its own inner character and more to do with the existential insecurities of its adherents in a given time.
December 16, 2014
Affluence and the rise of major modern religions
Colby Cosh linked to this article in Popular Archaeology, which discusses an interesting idea about what triggered the rise of Christianity, Judaism, Hinduism, and Islam:
It seems almost self-evident today that religion is on the side of spiritual and moral concerns, but that was not always so, Baumard explains. In hunter-gatherer societies and early chiefdoms, for instance, religious tradition focused on rituals, sacrificial offerings, and taboos designed to ward off misfortune and evil.
That changed between 500 BCE and 300 BCE — a time known as the “Axial Age” — when new doctrines appeared in three places in Eurasia. “These doctrines all emphasized the value of ‘personal transcendence,'” the researchers write, “the notion that human existence has a purpose, distinct from material success, that lies in a moral existence and the control of one’s own material desires, through moderation (in food, sex, ambition, etc.), asceticism (fasting, abstinence, detachment), and compassion (helping, suffering with others).”
While many scholars have argued that large-scale societies are possible and function better because of moralizing religion, Baumard and his colleagues weren’t so sure. After all, he says, some of “the most successful ancient empires all had strikingly non-moral high gods.” Think of Egypt, the Roman Empire, the Aztecs, the Incas, and the Mayans.
In the new study, the researchers tested various theories to explain the history in a new way by combining statistical modeling on very long-term quantitative series with psychological theories based on experimental approaches. They found that affluence — which they refer to as “energy capture” — best explains what is known of the religious history, not political complexity or population size. Their Energy Capture model shows a sharp transition toward moralizing religions when individuals were provided with 20,000 kcal/day, a level of affluence suggesting that people were generally safe, with roofs over their heads and plenty of food to eat, both in the present time and into the foreseeable future.
November 3, 2013
The problem of fake gurus
Shikha Dalmia on Hinduism’s thus-far unresolvable problem with fake gurus:
Hinduism, unlike Christianity, is not an organized faith with settled dogmas, an established church and a priestly hierarchy handing down truths worked out top-down as in Catholicism. Nor does it prescribe a strict and elaborate code of law as Judaism’s torah and Islam’s sharia.
Rather, it is an open-ended faith that has a core goal — experiencing the God within and releasing oneself from the cycle of birth and rebirth — but no set prescription for achieving it. It simply calls upon believers to overcome their inner demons and find their own unique path to enlightenment. But a good guru, who has overcome the vices of ordinary mortals and reached a higher state of consciousness, can greatly accelerate the journey.
The effect of such radical openness, on the one had, is that Hinduism has produced an “absolutely staggering” body of “scientific, faith-based and experience-based knowledge,” notes Josh Schrei, a religion writer. Diametrically opposed paths for achieving inner bliss have been explored: asceticism and materialism; intoxication and sobriety; sensuality and celibacy; solitude and communion.
On the other hand, Hinduism’s spiritual laissez faire means that it lacks the inner resources of other religions for quality control. Unlike monotheistic faiths, Hinduism is not preoccupied with policing superstition, idolatry, and heresy. Literally anyone with a formula for enlightenment—and the charisma to sell it — can hang a shingle saying “guru inside” and wait for the flock to arrive. (This was perfectly captured by the recent documentary Kumare in which an Indian American born and raised in New York, moves to Arizona feigns a guru accent, invents some mumbo jumbo, and quickly acquires a devoted following.)
July 19, 2012
Multiculturalism and suttee in the Raj
ESR on a famous incident in British India in the 1840s:
The first lesson is for the various sorts who call themselves “multiculturalists” and “moral relativists”. Napier showed us that these ostensibly liberating doctrines actually translate into “might makes right” — that, in the absence of a common normative ethical framework, disputes about “custom” will be won by the tribe with the most ability and will to use force.
The second lesson is for people who, having noticed than relativism and multiculturism are a road to ruination and blood, then argue that we must fall back on religion as the only possible source of truly universal ethical norms (If God is dead, is anything permissible?). Notice that the would-be widow-burners are priests? The “custom” they are arguing for is exactly their bid in the game of if-you-accept-my-religious-premises.
Napier, in promising those priests a hanging, says nothing of any religious counter-conviction of his own. And it would make no difference to the lesson if he had — except, perhaps, to underline the point that religion is just another form of tribal particularism and thus fundamentally unable to lift us away from the bloody muck of might-makes-right.
May 16, 2011
Christian holidays? Down the EU memory hole!
It could hardly be an oversight that the EU “forgot” to include any traditional Christian holidays in their run of 3 million school diaries produced for students:
A year ago the European Commission (EC) printed more than three million school diaries for distribution to students. They are lovely diaries which, true to the EU’s multicultural ethos, helpfully note all the Sikh, Hindu, Muslim and Chinese festivals. The diary also highlights Europe Day, which falls on 9 May. But the diary is not without some very big gaps. For example, it makes no reference to Christmas — or Easter or indeed to any Christian holidays.
However, the importance of 25 December is not entirely ignored. At the bottom of the page for that day, schoolchildren are enlightened with the platitude: ‘A true friend is someone who shares your concern and doubles your joy.’
Not surprisingly, many Europeans are not exactly delighted by the conspicuous absence of Christian festivals from a diary produced for children. In January, an Irish priest complained to the ombudsman of the EC and demanded an apology for the omission of Christian holidays and the recall of the diaries. A month later, the commission apologised for its ‘regrettable’ blunder. However, the ombudsman dismissed the demand to recall the diaries, arguing that a one-page correction sent to schools had rectified the error.
I suspect, had the complaint been from a religious leader in a non-Christian faith, they’d not have let a month elapse before springing to address the error in that faith’s holy days . . .
