Journal of Interdisciplinary History, xl:3 (Winter, 2010), 399–412. BIOGRAPHY AS HISTORY Stanley Wolpert Biography as History: A Personal Reºection His- tory has illuminated every ªeld of human endeavor—science as well as the arts—embracing countless modern disciplines, expand- ing its focus on change over time to comprehend entire nations, cultures, and civilizations, each far more complex than any indi- Downloaded from http://direct.mit.edu/jinh/article-pdf/40/3/399/1698477/jinh.2010.40.3.399.pdf by guest on 24 September 2021 vidual life. But at its best, biography is the ªnest form of history. The story of individuals, their actions—heroic or tragic—and the impact of their ideas, has always fascinated me. Thus, my doctoral dissertation, “Tilak and Gokhale,” focused on the lives of the two most important leaders of India’s Nationalist Movement prior to Mahatma Gandhi, as prototypes of that movement’s “Revolu- tion” and “Reform” mainstreams.1 tilak and gokhale Lokamanya (Friend of the People) Bal Gan- gadhar Tilak was Maharashtra’s most popular journalist and cul- tural nationalist. His ªrebrand editorials inspired the ªrst Hindu Brahman assassins of Poona (now Pune), where Kesari (Lion), his Marathi-language newspaper was published. To understand Tilak, I had to learn Marathi, reading through the Kesari archives. Mara- thi was the mother tongue of both Tilak and Gokhale, but Gok- hale wrote primarily in English, whereas all of Tilak’s most impor- tant works were in Marathi. Mahatma (Great Soul] Gopal Krishna Gokhale, like Tilak, was a Chitpavan Brahman, born a decade later, learning from his bril- liant guru, Justice Mahadev Govind Ranade, to appreciate the “gifts” and beneªts of English education and British justice. Gok- hale emerged as Tilak’s primary nationalist opponent, repelled by Tilak’s Brahmanic Hindu orthodoxy as well as his violent opposi- tion to all things British. Young Mohandas Karamchand Gandhi, who ªrst met both men in Poona, compared Tilak to the “dark Stanley Wolpert is Emeritus Professor of History, University of California, Los Angeles. He is the author of A New History of India (New York, 2008; orig. pub 1977); Shameful Flight: The Last Years of the British Empire in India (New York, 2006), as well as of the six biographies dis- cussed in this article. © 2009 by the Massachusetts Institute of Technology and The Journal of Interdisciplinary History, Inc. 1 Wolpert, Tilak and Gokhale: Revolution and Reform in the Making of Modern India (Berkeley, 1962). 400 | STANLEY WOLPERT waters” (kala pani) of “the ocean,” which were always anathema to Hindus. But Gandhi loved Gokhale as “the Ganges,” which “in- vited one to its bosom.” He wrote of Gokhale as “my political guru,” calling him “Mahatma,” which troubled Erikson enough to comment in his Gandhi’s Truth, “Why should Wolpert call his Gokhale my Gandhi’s ‘guru’ and why should that bother me so much?” Before completing my dissertation I lived in India for al- Downloaded from http://direct.mit.edu/jinh/article-pdf/40/3/399/1698477/jinh.2010.40.3.399.pdf by guest on 24 September 2021 most a year, mostly in Poona, interviewing many people who had known or worked with Tilak or Gokhale or were related to them. Imbibing the culture and environment in which one’s subjects lived and worked is essential to the biographer–historian, as im- portant as learning their language and understanding their view- points.2 jinnah, gandhi, and morley A scholarly historical biography requires full access to the personal archives of its subject and the public papers or documents of any national ªgure, should the bi- ographer choose to write about an important public leader. We can ªnd a paucity of letters, papers, or documents in the archives for one chosen subject, or a daunting superºuity in the archives for another. I was faced with the paucity problem in writing my biography of Muhammad Ali Jinnah, the father of Pakistan, and the opposite one when tackling my life of Gandhi. Scrupulously careful person and brilliant lawyer that he was, Jinnah committed nothing to writing that he would not be ready to defend in a courtroom. He kept no diary, wrote no autobiography, and penned virtually no “private” letters that survive. Were it not for my good fortune in meeting several of Jinnah’s closest barrister friends in London, before ºying out to Pakistan, I could never have written my Jinnah of Pakistan. That work required many more years of research, and several more trips to Pakistan than ex- pected, before I ªnally located and gained access to all the Jinnah papers that exist. Studying Jinnah, I often felt like a cryptographer in a dark room, spending long hours analyzing photos of him for clues to his personality and repeatedly interviewing those who had known him best, each time asking them some of the same ques- tions, almost as though I were giving them polygraphs.3 Gandhi Everything that Gandhi wrote has been preserved in 2 Erik H. Erikson, Gandhi’s Truth: On the Origins of Militant Nonviolence (New York, 1969). 3 Wolpert, Jinnah of Pakistan (New York, 1984). BIOGRAPHY AS HISTORY | 401 triplicate at the library of his Sabarmati Ashram in Gujarat, much of which was published in his Collected Works (Delhi, 1958), and more biographies have been written about him than of any other Indian. But Gandhi’s unexpected death, not his life, was what ig- nited my fascination with Indian history and the complexity of that human sage called Bapu (“Little Father”) by his disciples, and Mahatma by the rest of the world. Downloaded from http://direct.mit.edu/jinh/article-pdf/40/3/399/1698477/jinh.2010.40.3.399.pdf by guest on 24 September 2021 My ªrst passage to India early in 1948, at the age of twenty, brought me to Bombay on the very day when Gandhi’s ashes were immersed in the waters of Back Bay. I had never seen so many people before, all mourning for their Mahatma. Gandhi was assas- sinated by a Brahman named Nathuram Godse, who believed that India’s saintly father was a “Muslim-loving” traitor to his Hindu faith. The indelible impact of that day, and the tragic irony of the Mahatma’s murderer being a “devout Hindu,” not only inspired me to study Indian history but also to write a ªctional account of the last day of Gandhi’s life. Not for another forty years was I ready to attempt Gandhi’s biography. My novel, Nine Hours To Rama, was published by Random House, then ªlmed in India, where the censors banned it after Jawaharlal Nehru and his cabinet watched its only screening there.4 I was never ofªcially told why my novel or the ªlm made from it was banned, though many kind Indian friends in the cabi- net have tried their best for half a century to persuade the Home Ministry to lift its embargo. Some said that the reason was the fear of possible riots being incited by the re-creation of Gandhi’s shooting, or something that I wrote about Home Minister Sardar Patel’s failure properly to protect him. Jamie Hamilton, who re- published my novel for U.K. and Commonwealth distribution (later to be impounded by Indian censors in the port of Bombay), invited me to dine with the retired Parsi director general of Bom- bay’s Criminal Investigation Division at the time of Gandhi’s as- sassination. The director general warmly shook my hand and said, “If I hadn’t myself sealed the record of our investigation into that assassination and wrote on the outer envelope, ‘Not to be opened for Fifty Years,’ I should have sworn you read all those docu- ments!” I had not seen any of them, in fact, but having lived in Poona while working on “Tilak and Gokhale,” I absorbed the his- toric environment that had nurtured Gandhi’s assassin and his co- 4 Idem, Nine Hours To Rama (New York, 1962). 402 | STANLEY WOLPERT conspirators, and since my ªrst visit to Bombay, I had read every- thing possible about Gandhi himself and his philosophy. My edu- cated “guesses” in the ªctional account proved to be reasonably close to, as Theodor Mommsen’s classic deªnition of history would put it, Gandhi’s assassination “as it actually happened!” Nonetheless, my novel and its ªlm version both remain banned, though my biography, Gandhi’s Passion: The Life and Legacy of Ma- Downloaded from http://direct.mit.edu/jinh/article-pdf/40/3/399/1698477/jinh.2010.40.3.399.pdf by guest on 24 September 2021 hatma Gandhi (New York, 2001), has never been banned. Trans- lated into six foreign languages, it is still widely read in India in its paperback edition. Jinnah This is not to say that scholarly biographies are im- mune to censorship. My ªrst full-length biography, Jinnah of Paki- stan, was banned by General Zia ul-Haq, Pakistan’s Islamic martial dictator, for reasons that were immediately revealed to me by Zia’s orthodox Islamic cultural minister, who ºew to Los Angeles to try to persuade me to delete “just a few sentences” from it. What I re- ported of Jinnah’s taste for ham sandwiches and pork sausages, he argued, must have been “wrong,” since “no good Muslim could possibly like those things.” He also naively insisted that Jinnah never drank whiskey or wine, because alcoholic beverages were forbidden by Pakistan’s dictator. I explained that I wrote only what I believed to be true, based on at least two impeccable pri- mary sources for each fact—Jinnah’s legal assistants and his closest friends.