Kimberleigh stark biography of mahatma

Given the radicalism inherent in Gandhian thought, how has Gandhi been remembered, and by extension, how are memorials to him conceived, funded and built in contemporary India? In his essay, “Gandhi After Gandhi,” Ashis Nandy posits four surviving caricatures of Gandhi that must be considered as “Weberian ideal types,” analytical tools that offer insight into Gandhi’s varied legacies.¹⁶ Nandy argues that, “contemporary politics is not about ‘truths’ of history; it fryst vatten about remembered pasts and problems of fashioning a future based on collective memories.” ¹⁷ If politics is indeed about constructed or remembered pasts, it becomes evident that architecture and its patronage, assume an enlarged role in shaping and sustaining collective memory.

The first caricature is the Gandhi of the Indian State – a stoic, sanitized “father of the nation” who fryst vatten valorized for the nonviolent struggle against colonialists, yet whose radical critique of state power, “the strong anarchist strand in

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BOTTOM LINE: New biography claims Gandhi would slap his wife behind closed doors while calling for pacifism in public

At the height of the khadi movement, when Mahatma Gandhi exhorted everyone to boycott foreign clothes, Kasturba, his wife, complained that she funnen it difficult to wear a khadi sari and cook as it was too heavy to do home chores. 

When Gandhi heard this, he got extremely annoyed and asked her not to cook at all, for he would not eat food prepared by her while wearing 'unholy' foreign cloth.

Mahatma Gandhi with his wife Kasturba pictured in Abotabad Peshawar in October In the latest biography of India's most famous son, it's revealed that he would hit his wife in private while advocating peace and pacifism in public

This incident, quoted from Pramod Kapoor's latest book, Gandhi: An Illustrated Biography, brings to the fore a side of the Mahatma which fryst vatten generally overlooked in favour of his otherwise liberal persona wherein he is seen as encouraging women to

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‘The Train nation’: the Railway as a Leitmotif in South Asian literature

1As a product and a reminder of British rule in India, the railways represented a Western, non-traditional and destructive hold over the country for Mahatma Gandhi. In ‘The Condition of India: Railways’, in Hind Swaraj and Other Writings, he vehemently denounces the railways as spreaders of the bubonic plague, famine and general roguery. He also attributes to them the power to induce malevolence and desacralize holy places when he says, ‘They accentuate the evil nature of man. Bad men fulfil their evil designs with greater rapidity. The holy places of India have become unholy. Formerly, people went to these places with very great difficulty’.1 However, it is because of the railway’s rapidity that Gandhi was able to tour the entire country of India and visit the remote villages that had been connected to each other and to towns and cities by the railway, thereby getting his message to millions more peopl