Gandhi was against the notorious Balfour Declaration (1917), a British plan to solve Europe’s centuries-old Jewish problem. In a letter to Dr. Chaim Weizman, president of World Zionist movement in 1930s, Gandhi advised him to run a non-violent anti-Nazi campaign in order to secure better rights for the European Jewry. Gandhi was against the partition of historic Palestine for a “Jewish Homeland” for the Jews who had no ancestral claim over the land.
In response, the organized Jewry called Gandhi an “anti-Semite”, a “crackpot”, a “sex maniac”, and so on.
Former editor of the Jew York Times, Joseph Lelyveld in Gandhi’s biography ‘Great Soul: Mahatma Gandhi And His Struggle With India’ – claims Gandhi to be a sexual weirdo, a political incompetent and a fanatical faddist – one who was often downright cruel to those around him.
British historian Jad Adams in his book, ‘Gandhi: Naked Ambition’ has revealed Gandhi’s several immoral activities, such as, he used to sleep and bathe with young girls. Read here an interview Adams gave in April 2010 to defend his book.
A few months ago, my favorite female “jihadi” for the rights of India’s over 400 million minority communities, Arundhati Roy, a Booker prize winning author, called Gandhi a “racist”. In a recent interview with Saba Naqvi of Outlook India (aka Jew York Times of India), she said:
“I am not naturally drawn to piety, particularly when it becomes a political manifesto. I mean, for heaven’s sake, Gandhi called eating a ‘filthy act’ and sex a ‘poison worse than snake-bite’. Of course, he was prescient in his understanding of the toll that the Western idea of modernity and ‘development’ was going to take on the earth and its inhabitants. On the other hand, his Doctrine of Trusteeship, in which he says that the rich should be left in possession of their wealth and be trusted to use it for the welfare of the poor—what we call Corporate Social Responsibility today—cannot possibly be taken seriously. His attitude to women has always made me uncomfortable. But on the subject of caste and Gandhi’s attitude towards it, I was woolly and unclear. Reading Annihilation of Caste prompted me to read Ambedkar’s What Congress and Gandhi Have Done to the Untouchables. I was very disturbed by that. I then began to read Gandhi—his letters, his articles in the papers—tracing his views on caste right from 1909 when he wrote his most famous tract, Hind Swaraj. In the months it took me to research and write The Doctor and the Saint I couldn’t believe some of the things I was reading. Look – Gandhi was a complex figure. We should have the courage to see him for what he really was, a brilliant politician, a fascinating, flawed human being – and those flaws were not to do with just his personal life or his role as a husband and father. If we want to celebrate him, we must have the courage to celebrate him for what he was. Not some imagined, constructed idea we have of him.”