The Indian Press Defended Paul Robeson in 1947

As revolutionary India entered the world stage as a free nation in 1947, The Hindu, a widely read Indian newspaper, condemned the banning of Paul Robeson’s public performance in Peoria, Illinois as a consequence for his agitation for world peace and the freedom of oppressed peoples everywhere. “If Paul Robeson is un-American, so much the worse for America,” declared the writer of the piece. The article was republished on the first page of The Baltimore Afro-American on May 24, 1947

In 1956, Robeson would be viciously targeted for his support of the erstwhile Soviet Union and his lifelong admiration for the Russian Revolution as well as the revolutions of Asian and African peoples for independence from colonial rule by the House of Representatives Committee on Un-American Activities, which was established in 1938 in efforts to quell the rising tide of communism as the American nation struggled against a deep economic depression. Robeson’s heroic defense at the investigation against the encroachments of the virulent Jim Crow, anti-communist regime:

Could I say that the reason that I am here today, you know, from the mouth of the State Department itself, is: I should not be allowed to travel because I have struggled for years for the independence of the colonial peoples of Africa. For many years I have so labored and I can say modestly that my name is very much honored all over Africa, in my struggles for their independence. That is the kind of independence like Sukarno got in Indonesia. Unless we are double-talking, then these efforts in the interest of Africa would be in the same context. The other reason that I am here today, again from the State Department and from the court record of the court of appeals, is that when I am abroad I speak out against the injustices against the Negro people of this land. I sent a message to the Bandung Conference and so forth. That is why I am here. This is the basis, and I am not being tried for whether I am a Communist, I am being tried for fighting for the rights of my people, who are still second-class citizens in this United States of America. My mother was born in your state, Mr. Walter, and my mother was a Quaker, and my ancestors in the time of Washington baked bread for George Washington’s troops when they crossed the Delaware, and my own father was a slave. I stand here struggling for the rights of my people to be full citizens in this country. And they are not. They are not in Mississippi. And they are not in Montgomery, Alabama. And they are not in Washington. They are nowhere, and that is why I am here today. You want to shut up every Negro who has the courage to stand up and fight for the rights of his people, for the rights of workers, and I have been on many a picket line for the steelworkers too. And that is why I am here today. . . .

The Garland March: From Selma to Montgomery, 1965

The flash and flutter of a lens can capture a moment in eternity. In the photograph below, Rev. Martin Luther King Jr., second from left, and Rabbi Abraham Joshua Heschel, second from right, wear garlands in the Hindu tradition. It is 1965 and they are marching from Selma to Montgomery. I am unsure which of three marches this photo is taken from. Protestors marched 87 kilometers to the state capital, where King delivered his speech “Our God is Matching On.” In the sermon, he reaffirms the people’s faith in God as love, truth, and peace, compelling them to test their faith in peaceful non-cooperation so as to win the protracted struggle for civil rights. In 1930, Gandhi would lead a similar kind of march, leading thousands of people from Sabarmati to the sea to make their own salt in protest of British taxation of the mineral.

The wreaths encircling the marchers’ necks recall the garlands with which the nascent government of independent India greeted the King Embassy, which would visit Gandhi’s tomb. Witnessing this example, I heed Gandhi’s advice about faith—that it transcends reason, that the precipitate of this transcendence is none other than love.

Like King, Gandhi was assassinated by reactionary elements in the struggle against imperialism and white domination. Recognizing the Indian leader’s martyrdom, King proclaimed that “Christ showed us the way, and Gandhi in India showed it could work” at a a gathering in Brooklyn, New York following the Supreme Court’s ruling that Montgomery’s bus segregation was unconstitutional.

The significance of these words must be weighed in light of the Thurman delegation’s visit to India in 1935-1936, which was central meditation in the latter’s seminal work, Jesus and the Disinherited (1949)? Jesus and the Disinherited is a moral inquiry into the condition of Christian civilization in the modern epoch, which witnessed a deplorable distortion of the faith, as the loving teachings of Christ–who stood with the poor and the disinherited–were twisted into a diabolical defense of colonialism, black enslavement, and the psycho-social subordination of the darker races to the white masters of the world . King carried the book with him everywhere.

Above, King removes his shoes at the Gandhi Memorial, to pay homage to India’s fallen Mahatma known to the people and his loved ones as Bapu. If a camera illuminates the truth by flooding light into the aperture of a lens, then the revolutionary prophecies of these great leaders illuminated the world by flooding it with love, chiseling into presence a grand legacy of peace and culture amongst humanity over the course of their lifetimes which we now inherit in our own. Contacts between India and African-America in the twentieth century germinated a cultural renaissance, manifesting a new plane of human understanding and civilization—aesthetically, politically, scientifically, and above all, spiritually. Where will these liaisons lead in the fulfillment of our common destiny in the twenty-first century of the Prince of Peace?