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- W2904404749 abstract "Rachel Buchanan (2011) objects to a statue of Mohandas K. Gandhi that standsoutside Wellington Railway Station in the capital of Aotearoa (New Zealand).1 Astatue of Kupe, his wife Hine-te-Aparangi, and a healer named Pekahourangi, thefirst Maori who discovered Aotearoa over a thousand years ago, occupied the sitefrom about 1940 to 1986, when it was vandalized. It was later bronzed and movedto the Taranaki Wharf. Buchanan is particularly exercised by the replacement ofAotearoa’s founders by someone who has become iconic of the anti-political,vacuous and benign evocation of peace and non-violence – Gandhi. The latter hascome to represent “an easy, ahistorical peace and love” and “a global non-violentsuperstar (who) is so much easier to accommodate, recall and unveil than … difficult little indigenous nobodies and their white-feathered followers …” (Buchanan2011, 1079).In many ways, the Gandhi statue at Wellington Railway Station is very similarto the role Gandhi the man plays in the discipline of international relations. Basedon selective and thin appropriations of his voluminous writings and politicalactions, he is idealized as an icon of peaceful political change.2 In this essay I wouldlike to problematize such pacific figurations of Gandhi and locate his politics at theintersection of race, caste, and the international system. Binary categories such asblack/white, western/nonwestern, and global north and south tend to draw oureyes away from the complexities within each of them and desensitize us to ways inthey are themselves hierarchized. W. E. B. Du Bois’ invocation of the color line,wittingly or otherwise, reifies distinctions that are far more malleable, problematicand internally racist and casteist than we might otherwise suppose.I argue that Gandhi was instrumental in a particular postcolonial rendition ofrace and space in our world, one that is hostile to ideals of equality and democracy,non-violence and peace. By focusing on two periods in his long political life – hisengagement with a certain racial order in South Africa and his encounters with theDalit3 leader Bhim Rao Ambedkar in the 1930s – I show how a certain postcolonial rendition of the racial and spatial order of the international system formedthe backdrop of Gandhi’s life and was powerfully reinforced by his politics. Thisracial/spatial order was highly evident during the UN World Conference AgainstRacism held in 2001. At that conference the Indian government successfullydeflected efforts by India’s Dalits to have casteism equated with racism and to haveuntouchability discussed as part of the proceedings. Getting beyond this racial/spatialworld order necessitates a reevaluation of signifiers like Gandhi and politicizingtheir static solidity." @default.
- W2904404749 created "2018-12-22" @default.
- W2904404749 creator A5088674262 @default.
- W2904404749 date "2014-10-30" @default.
- W2904404749 modified "2023-09-28" @default.
- W2904404749 title "A postcolonial racial/spatial order: Gandhi, Ambedkar, and the construction of the international" @default.
- W2904404749 doi "https://doi.org/10.4324/9781315857299-15" @default.
- W2904404749 hasPublicationYear "2014" @default.
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