By Gerald C Horne
Martin Luther King Jr.’s edition of Gandhi’s doctrine of nonviolent resistance is the main noticeable instance of the wealthy historical past of ties among African americans and India. finally of Empires, Gerald Horne offers an unheard of background of the connection among African american citizens and Indians within the interval major as much as Indian independence in 1947. spotting their universal historical past of exploitation, Horne writes, African american citizens and Indians interacted usually and finally created alliances, which have been endorsed by means of W.E.B. Du Bois, between different leaders. Horne tells the interesting tale of those exchanges, together with the South Asian impression at the kingdom of Islam and the shut friendship among Paul Robeson and India’s first top minister, Jawaharlal Nehru. in keeping with vast archival learn in India, the U.S. and the uk, the top of Empires breaks new flooring within the attempt to place African American background right into a worldwide context.
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Extra info for The End of Empires: African Americans and India
Example text
Between the white American and the Asiatic[,] there is no common tie whatsoever. . S. West Coast. British Columbia in many ways preceded—and energized— the generation of this sentiment, with one Canadian advising that “it demands no explanation to say that the Chinaman and Hindu [are] dangerous and competitive factors,” although they were “negligible factors compared with the . . ”11 Besieged though they were, articulate African Americans objected more than once to this demonizing of Asians.
Citing the words of the historian Arnold Toynbee, the journal asked rhetorically: “Why can the Moslem beat the Christian missionary, when the Christian has beaten the Moslem soldier, merchant and administrator? ”58 It might be overly simplistic to deposit this burgeoning Negro critique of Christianity—and simultaneous boosting of “El Islam”—at the doorstep of a movement that originated thousands of miles away in the Punjab. 59 But it would be even more of an error to assume that Ahmadiyya’s message went unheeded in a Black America that was writhing in a parched desert of discrimination and longing for some answer—any answer—that could point toward a meaningful exit from its plight.
The Indian intellectual L. L. Rai noted that British Columbia had a rule that Indians could come there only if they took a ship directly from India, which then was thought to be an “impossibility” and thus a putatively non-racial barrier to their arrival. But an affluent Indian chartered a ship and took it to British Columbia as World War I was erupting, sparking a major row and confirming the obvious point that discrimination within the empire was rampant. “If the colored man comes, the white man goes,” was the conventional wisdom—so the former had to be prevented.