By Gerald C Horne
Martin Luther King Jr.’s model of Gandhi’s doctrine of nonviolent resistance is the main seen instance of the wealthy heritage of ties among African american citizens and India. after all of Empires, Gerald Horne presents an remarkable historical past of the connection among African american citizens and Indians within the interval top as much as Indian independence in 1947. spotting their universal historical past of exploitation, Horne writes, African americans and Indians interacted often and finally created alliances, which have been endorsed through W.E.B. Du Bois, between different leaders. Horne tells the attention-grabbing tale of those exchanges, together with the South Asian impact at the country of Islam and the shut friendship among Paul Robeson and India’s first top minister, Jawaharlal Nehru. according to broad archival learn in India, the U.S. and the uk, the top of Empires breaks new floor within the attempt to place African American heritage right into a international context.
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Extra resources for The End of Empires: African Americans and India
Thus, “as soon as cotton is grown in sufﬁcient quantities, and at a fair proﬁt, on the banks of the Indus . . ”23 I. G. S. South,24 a view that was gathering momentum as the Civil War approached. Collins’s view reﬂected the serious qualms that were being raised about the industry after 1857. 25 This fraught discussion led inexorably to brighter prospects for British India, suggesting once more its ties with the fate of the slave South. Even before this crisis in the 1850s, India as a site for cotton was not a new development.
Nation of Islam members were among many in Black America who were inﬂuenced by Islamic pilgrims from India. ) inﬂuence on the nascent Nation of Islam. ” This idea was given fodder when Ahmad “declared forbidden” the idea of warring against London, which in return “showered the THE COLOR LINE 41 choicest of favours” on his group. ”36 To be sure, Ahmadiyya was not the only religious inﬂuence emanating from South Asia. In the 1890s at the Parliament of Religion in Chicago, “Swami Vivekananda” was introduced to a large audience and “suddenly found himself famous,” not least among African Americans.
43 The realization that the fortunes of the United States were bound to those of South Asia inevitably brought a stream of visitors from the former to the latter. Also inevitably, these North Americans brought with them a suitcase full of assumptions based on their experience at home. Such was the case for Andrew Carnegie, a baron of industry who arrived in Lucknow in 1879. “Who can assure us,” Carnegie asked rhetorically, “that these bronzed ﬁgures which surround us by millions may not again in some mad moment catch the fever of revolt?