Great Soul_ Mahatma Gandhi And His Struggle With India Part 25

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---. Mahatma Gandhi: The Man Who Became One with the Universal Being Mahatma Gandhi: The Man Who Became One with the Universal Being. New York, 1924.

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ACKNOWLEDGMENTS.

As part of my attempt to find a fresh way of looking at the ever-evolving Gandhi who traveled home to India after two decades in South Africa, I found it necessary to visit most of the places that were important in his long life, from his birthplace in Porbandar to the site of his a.s.sa.s.sination in a New Delhi garden. In all, I logged three trips to India and two to South Africa in three years. Even now I find it hard to offer a simple explanation of what these journeys were about. It's true they gave me a chance to delve into archives in Durban, Pretoria, Ahmedabad, Kolkata, and New Delhi-London too-but that was never their primary purpose. I could go through the motions of scholars.h.i.+p, sometimes experience the excitement of a small discovery, but I'm not a scholar. There was also the chance to chat with old men and women who had come into contact with the Mahatma as children or, more often, with descendants of Gandhi and people who mattered in his life. Such conversations were more in my line as a reporter, but, given the pa.s.sage of generations, they could seldom be more than suggestive. Still, the reporter in me felt a compulsion to journey to places to which Gandhi had trekked, from Volksrust on the border of what was once the Transvaal to Noakhali district in what became Bangladesh, in order to view his past as it was refracted through our present. I felt I needed to set foot in such places if I was to come to any real understanding of the flow of his life, the contours of his struggle.

Whatever I was seeking, these excursions spun off an added dividend. They brought me into contact, however fleeting, with an international community of scholars on four continents who have pondered Gandhi's life, times, and contradictions, the influences he imbibed and the values he embraced, more deeply and systematically than I ever could. The exchange of information and insight in these encounters was mostly one way, especially at the outset. Essentially, these were tutorials in which one meeting and reference, personal or scholarly, or both, led to another. It should be obvious that none of my tutors bear any responsibility for my readings of basic Gandhi texts or the direction my inquiry took. What they provided were useful insights, references, and cautions. As he traveled from place to place, the tutee piled up debts that now need to be declared.

The Gandhi descendants I met, three grandchildren and two great-grandchildren, have been active keepers of his legacy. These were the biographer Rajmohan Gandhi; his brother Gopalkrishna Gandhi who, among his other posts as a civil servant, became India's first amba.s.sador to post-apartheid South Africa; their South African cousin Ela Gandhi of Durban, a member of the first democratically chosen South African parliament; and her nieces, Kirti Menon of Johannesburg and the scholar Uma Dhupelia-Mesthrie of Cape Town, each of whom dealt patiently with my queries. Others in South Africa who offered guidance or constructively challenged my thinking included Keith Breckenridge and Isabel Hofmeyr, who partic.i.p.ated in a seminar at Wit.w.a.tersrand University that gently critiqued my chapter on Gandhi's spa.r.s.e relations with Africans. I received invaluable a.s.sistance from Mwele Cele of the Killie Campbell Africana Library in Durban, who scanned the pages of the Zulu-language newspaper Ilanga lase Natal Ilanga lase Natal for mentions of Gandhi and also introduced me to the Reverend Scott Couper, an American missionary-scholar who was my guide to Inanda, where he lives. Jeff Guy and Goolam Vahed of the University of KwaZulu-Natal put me in touch with references I'd never have found on my own. At the start of my plunge into the literature on Indian indentured labor in South Africa, Surendra Bhana of the University of Kansas, a pioneering researcher on that subject, was generous with scholarly citations and guidance. The writers Aziz Ha.s.sim and Ronnie Govender had stimulating thoughts on the popular memory of Gandhi as it has been handed down over the generations of South African Indians. Eric Itzkin spent an afternoon showing me Johannesburg's Gandhi sites. Firoz Cachalia and Jonathan Hyslop each had thought deeply about Gandhi's place in the South Africa of his times and its history as it has since been told. Heather Hughes, author of a forthcoming biography of John Dube, proved a generous and spirited interlocutor on e-mail. Professor Donald Fanger of Harvard kindly checked the translations of a couple of Tolstoy pa.s.sages against the original Russian. for mentions of Gandhi and also introduced me to the Reverend Scott Couper, an American missionary-scholar who was my guide to Inanda, where he lives. Jeff Guy and Goolam Vahed of the University of KwaZulu-Natal put me in touch with references I'd never have found on my own. At the start of my plunge into the literature on Indian indentured labor in South Africa, Surendra Bhana of the University of Kansas, a pioneering researcher on that subject, was generous with scholarly citations and guidance. The writers Aziz Ha.s.sim and Ronnie Govender had stimulating thoughts on the popular memory of Gandhi as it has been handed down over the generations of South African Indians. Eric Itzkin spent an afternoon showing me Johannesburg's Gandhi sites. Firoz Cachalia and Jonathan Hyslop each had thought deeply about Gandhi's place in the South Africa of his times and its history as it has since been told. Heather Hughes, author of a forthcoming biography of John Dube, proved a generous and spirited interlocutor on e-mail. Professor Donald Fanger of Harvard kindly checked the translations of a couple of Tolstoy pa.s.sages against the original Russian.

Before the first of my excursions to India, I had dinner in Westminster at the House of Lords with Bhikhu Parekh, one of its members and an eminent interpreter of Gandhi's thought. In Gujarat, I had the privilege of meeting Narayan Desai, son of Gandhi's longtime secretary and diarist, and Tridip Suhrud, a Gandhi scholar and translator of Narayan Desai's four-volume biography of the Mahatma; also, Achyut Yagnik, a political scientist, and Sudarshan Iyenger, vice chancellor of the Gujarat Vidyapith, a university founded by the Mahatma with the aim of training generations of committed field-workers in his methods and values. I gained valuable suggestions and impressions from contemporary social activists in Gujarat, notably Mirai Chatterjee of the Self Employed Women's a.s.sociation (known as SEWA) and Martin Macwan, a Dalit organizer and educator, founder of the Dalit Shakti Kendra (or Dalit Empowerment Center). In Nagpur, I met Pradip Algrave, an Ambedkar scholar; Shreenivas Khadewale, a Gandhian economist; and Jogendra Kawade, leader of an Ambedkerite political faction. In New Delhi, I was helped by Varsha Das of the National Gandhi Museum and Uttam Sinha, its librarian, who made available a translation of portions of Mahadev Desai's Gujarati-language diary that have yet to be published in English.

My trip through Kerala was facilitated at every turn by the boundless generosity of my friends Mammen and Prema Matthew. The Matthew family's newspaper, Malayala Manorama Malayala Manorama, served as my magic carpet, meeting all my transportation, scheduling, and research needs, to the point of presenting me with a custom-bound volume of all the paper's coverage of Gandhi's four tours through the old kingdoms of Travancore and Cochin, later merged into the modern state, all skillfully translated into English for my sake. Malayala Manorama Malayala Manorama-in the person of one its editors, A. V. Harisankar, who became my traveling companion and friend-also arranged meetings for me with Kerala writers and scholars including N. K. Jos.h.i.+, a popular historian and crusader for Dalit rights; P. J. Cherian of the Kerala Council for Historical Research; Rajan Gurukkal, vice chancellor of Mahatma Gandhi University at Kottayam; M. K. Sanu, a biographer of Narayan Guru; T. K. Ravindran, author of a history of the Vaikom satyagraha; and the Dalit intellectual K. K. Kochu.

Two distinguished Bengali thinkers, Amartya Sen of Harvard and Cambridge universities, and Partha Chatterjee, of Columbia and the Center for Studies in Social Sciences in Kolkata, graciously endured my recitation of plans for a visit to the two fragments of what was once a united Bengal, then made useful suggestions. In Dhaka, the Banglades.h.i.+ capital, I encountered a range of strong viewpoints from scholars and public intellectuals including Debapriya Bhattacharya, Badruddin Umar, Syed Abul Maksud, A. K. Roy, Imtiaz Ahmed, Anisuzzaman (a professor emeritus at the University of Dhaka who uses only one name), and Sharirar Kabir. I also had an opportunity to talk about Gandhi with Fazle Hasan Abed, founder and chairman of BRAC, a welfare organization that evolved into a huge bank, becoming a reliable source of credit for the rural craftsmen the Mahatma struggled to uplift. Raha Naba k.u.mar, director of the Gandhi Ashram Trust in the village of Joyag, was my host and guide during a visit to Noakhali district. Among those I met in Kolkata were Rudrangshu Mukherjee, Ranabir Samaddar, the historian Amalendu De and economist Amlan Datta; Pushpakanjan Chatterjee, a centenarian Gandhi follower; and Supriya Muns.h.i.+, longtime director of the Gandhi Memorial Museum at Barrackpore. I'm especially grateful to resourceful journalistic colleagues who smoothed the way for me in these places: Chandra Sekhar Bhattacharjee in Kolkata, Julfikar Ali Manik in Dhaka, and Pradip k.u.mar Maitra in Nagpur. And while I'm rolling the credits, I should mention the bed, board, and warm friends.h.i.+p provided by old pals-Bim Bissell in Delhi, Lily and David Goldblatt in Joburg, and Lindy and Francis Wilson in Cape Town.

The tutor on whom I leaned most shamelessly was David Lelyveld, a scholar in Indian Muslim history who never once accused me of trespa.s.sing on his turf. That could be because long exposure to Indian cultural values has left him with undue regard for the status of elder brother, but I don't really think so. Nor, at this late stage, can it be explained by the fact that I got there first (given that my affair with India, intermittent though it has been, started a couple of years before his own). The only explanation is the obvious one: that my brother truly is a generous person. I hope he won't be embarra.s.sed by this effort and thank him with a full heart for his painstaking reading of my ma.n.u.script, on account of which there are certainly fewer errors and examples of weak reasoning in this book than otherwise would have been the case. The same can be said for the thoughtful backstopping I received from two other readers: E. S. Reddy, a retired United Nations official living in New York who has devoted years to a.s.sembling-and sharing-an archive of Gandhi materials, with particular attention to the South Africa period; and Jon Soske, a young Oklahoman I first met in Toronto whose doctoral dissertation takes a searching look at relations between Indians and Zulus in Natal in the last century.

I was helped to the finish line by Catherine Talese, who gathered nearly all the photographs that appear in these pages and efficiently secured the rights for me to use them. Ha.s.sim Seedat of Durban allowed me to browse in his extensive library and copy a rare photo of Gandhi in 1913 on which he claims copyright. Archie Tse, a colleague from The New York Times The New York Times, provided the maps. Jai Anand Kasturi and Lee Hadbavny, graduate students in South Asian studies at Columbia University, labored long hours to a.s.semble my endnotes and check sources. Steven Rattazzi answered technology alarms, ensuring that my pages remained backed up in spite of my innate obliviousness. Andrew Wylie and Scott Moyers of the Wylie Agency provided unwavering support from the moment I first proposed to tackle this exhaustively written about but seemingly inexhaustible figure. One reads a lot about the state of book publis.h.i.+ng these days, but this experience has left me with a starry-eyed feeling that it could never have been better. Sonny Mehta was persuaded that I might have something original to say, and Jon Segal, my editor, gave me every opportunity to say it, letting me know when I was straining his attention by repeating myself or digressing from a digression. It has been particularly satisfying to be reunited with Jon, who (if he'll allow the word) midwifed my book on apartheid a quarter of a century ago. I'm glad too that Peter Andersen oversaw the book's design.

Finally, a word about Janny Scott, who happened into my life at its darkest hour. If it hadn't been for her, I might never have summoned the concentration or energy to pursue this project. Which is the least I can say about what she means to me.

A NOTE ABOUT THE AUTHOR.

Joseph Lelyveld's interest in Gandhi dates back to tours in India and South Africa as a foreign correspondent for The New York Times The New York Times, where he worked for nearly four decades, ending up as executive editor from 1994 to 2001. His book on apartheid, Move Your Shadow: South Africa, Black and White Move Your Shadow: South Africa, Black and White, won the Pulitzer Prize for General Nonfiction. He is also the author of Omaha Blues: A Memory Loop Omaha Blues: A Memory Loop. He lives in New York.

ALSO BY JOSEPH LELYVELD.

Omaha Blues: A Memory Loop

Move Your Shadow: South Africa, Black and White