Non-violence Resistance in British-India: An Analysis on Gandhi s Satyagraha Movement

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Volume 3 Issue 1 April 2017 ISSN 2206-4370 www.ajleg.net.au Non-violence Resistance in British-India: An Analysis on Gandhi s Satyagraha Movement Sheikh Asif S.

1 Volume 3 Issue 1 April 2017 ISSN Non-violence Resistance in British-India: An Analysis on Gandhi s Satyagraha Movement Sheikh Asif S. Mizan Department of Government and Politics, Asian University of Bangladesh, Uttara, Dhaka Bangladesh Abstract Non-violence resistance played a pivotal role in anti-colonial movement. Gandhi s Satyagraha Movement was making a panic among British ruler because of its inherent force. Gandhi s philosophy is based on Satyagraha which showed a way to live peacefully protesting against colonial ruler. In Satyagraha, an opponent is an enemy to be destroyed or defeated. He is a person who is to co-exist with the satyagrahi. A Satyagrahi is always ready to discuss the possible solution in a peaceful way. He should always ready to give up his life, rather than take the opponents life. This paper intended to analyze non-violence resistance in British-India in respect of Mahatma Karamchand Gandhi s Satyagraha. Keywords: Non-violence; Satyagraha Movement; Gandhi and British-India 1. Introduction Mahatma Karamchand Gandhi mostly known as Gandhi was not only a political activist but also a philosopher, a guide in the history of anti-colonial movement in British-India and South Africa. He is the founder father of India. His social and political movements based on his philosophy against colonial power make himself most successful leader. The political philosophy of Gandhi is not a set of doctrines or dogma, rules or regulations, injunctions or inhibition, but it is a way of life. It indicates a new attitude or restarts an old one one s toward life s issues and offers ancient solutions for modern problems (Mahajan, 2013). Humanism is the focal point of his political philosophy, and he believed that salvation of mankind would be the universal adaptation of non-violence by individuals and nations states alike. Gandhi s philosophy is based on Satyagraha which showed a way to live peacefully protesting against colonial ruler. In Satyagraha, an opponent is an enemy to be destroyed or defeated. He is a person who is to co-exist with the satyagrahi. A Satyagrahi is always ready to discuss the possible solution in a peaceful way. He should always ready to give up his life, rather than take the opponents life (Namboodiripad, 1959). Non-cooperation is the best way bring the oppressor and unjust to his senses. Using non-cooperation and non-violent weapon against British colonial ruler in India, Gandhi becomes most successful to implement his philosophy. 2. Background and Factors behind of Gandhi s Political Thought Gandhi went to London to study in law. After completion of the Barrister degree, he went to the South Africa for practicing law. That time he demanded of equal rights, and opportunity rose from the Indian people living in the South Africa, who were suffering from racial discrimination and was repressed by the colonial ruler. Gandhi joins the movement against the ruler to establish the rights of oppressed people. From 1893 to 1914 Gandhi was fighting against injustice, racial discrimination, colonial 27

2 domination, and gathered vast experience which gave a shape of political philosophy. According to Namboodinipad from 1893 to 1914 Gandhi was forming his Satyagrahi techniques, and he applied it in India during his anti-colonial movement on various time such as 1921, , and 1941 (Mohajan, 2010). There were various factors which molded the political thought of Gandhi. The most important influence was the Gita which he read in 1989, and which remained his constant companion for the rest of his life. Gandhi wrote himself When doubts surrounds me, when disappoints stare me in the face and I see not one ray of light on the horizon. I turn to Bhagavad Gita and find a verse to comfort me, and I immediately begin to smile in the midst of overwhelming sorrow. My life has been full of external tragedies, and if they have not left any visible effect on me, I owe it to the techniques of Bhagavad Gita (Mohajan, 2010). Gandhi was also fascinated by the Join Mark Beach gargi Swami, who helped him to go to England for studies. Before his leaving for London, the swami administered to him an oath, and he took three values: Not to touch women, wine or meat (Mohajan, 2010). Gandhi was also impressed by the Tolstoy his book entitle the Kingdom of God is within you. Gandhi himself admitted that reading cured me of my scepticism and made me firm believer in Ahingsah. He added that Tolstoy is one of the three wonders who has exterd the greatest spiritual influence on my life (Mohajan, 2010). John Rukin s book Unto this last had an enormous influence on the life Gandhi which given him by his friends Polak. Gandhi was greatly influenced by the book and decided to change his life in accordance with the ideas of that book. According to Gandhi, he learned three lessons from that book. The first economy was good which conducive to the good of all. Second, the work of a lawyer had the same value as that of a bar. Third, the life of labor was the worth living (Mohajan, 2010). Those above-mentioned factors were immensely responsible behind Gandhi s philosophy. 3. Satyagraha Satyagraha is the focal point of Gandhi s philosophy. It is a technique to resist evil, unjust, impure, or untrue though perfection. It is the weapon of strongest and bravest (Twank, 1978). Gandhi uses it as an alliterative to rebellion on war of solving human conflicts: Political, social, and economic. Satyagraha was made up of two words Sdatya and Agraha. Sdatya means truth and Agraha means holding fast adherence, insistences. Satyahrag thus means clinging to truth, holding fast to truth and insistence on truth. R.R. (Diwaka, 1959). Gandhi calls it Truth Force (Twank, 1978). He also insisted that the means for the realization of the end must always be just and word. Ahinsha or love is the essence of Satyagraha and it completely excluded the use of violence, which is always immoral. Gandhi describes Satyagraha as a coin on whose face read love, and on the reverse, you read truth (Gandhi, 2015b). Satyagraha is applicable in all situations, from interpersonal to group, national and international conflicts; and even from micro to macro level conflicts. Its fundamental unit is individual. Therefore, all Satyagraha is personal matter. Even in means Satyagraha if a single Satyagrahi holds out to the end, victory is creation. At personal level, Satyagrahi must follow the principles: Respect, understanding, acceptance, and appreciation (Islam and Sultan, 2006). Gandhi s basic assumptions underlying the doctrine of Satyagraha are: There must be honesty among the Satyagraha. Observance of strict discipline to their commander without any reservation. They must be prepared to lose all, not merely their personal liberty, not only their possessions, land, cash, etc., but also liberty and possession of their families. And they must be ready cheerfully to face bullets, bayonets, or even death by torture. They must be non-violent in thoughts, word or actions toward their enemy or among themselves (Islam and Sultan, 2006). 28

3 4. Techniques of Satyagraha Satyagraha is techniques to resolve any conflict in society. Gandhi used Satyagraha techniques during his long political career in the South Africa and India. Before launching his Satyagraha moves, Gandhi follows those devices such as policy of wait and watch, assessments of facts by public opinion, tours, negotiations, arbitration, promotion of communal unity, formation of political association, and organization of protest meetings, and processions (Tawk, 2011). But in India, Gandhi used Satyagraha to fight for independence in the following ways: Non-violent non-cooperation Civil disobedience Hijrat Fasting Strike. 5. Non-violent, Non-Cooperation Non co-operation means refused to assist a government which does not listen to the people s just grievances has in their view become corrupt (Andrews, 1920). If the government persistently refuses to cooperate with the people, the people in turn, should refuse cooperate with the government (Islam and Sultan, 2006). Gandhi opposes the violent way of struggle. Gandhi launches his non-violent, noncooperation movement against unjust acts of state. Gandhi says the duty of non-cooperation with unjust men and kings is as strictly enjoyed by all the religions as is the duty of cooperation with just men and kings. His view of non-cooperation is two-fold: Non-cooperation is not with apart of the system but with the whole of it. Second, non-cooperation has its roots in love, not in hatred (Islam and Sultan, 2006). He further stated the battle of non-cooperation is not one of compelling others to yield obedience by violence direct or indirect. We must try politely to convert our opponents.we may not replace the slavery of the government by that of non-cooperationists (Islam and Sultan, 2006). Non-cooperation is not merely negative; it has its positive side also. It s extended negative success is in proportion to this inward positive people. This is why Gandhi laid so great stress on the political education of the masses. In India Gandhi introduced non-violent non-cooperation movement first from August 1, 1920 to December 2, 1922 were directed against government of India s failure to protect the innocent people of the Punjab and punish offenders guilty of unsolderly barbarous behaviors toward them and Indian government failure to allow the authority of Turkish Empire to remain as it was at the commencement of World War-I and for the attainment of dominion status of British India. Second, Salt Satyagraha movements from March 12, 1930, to March 4, 1931, were aimed to repeal of salt acts providing for government monopoly of salt, resulting in hardship of the poor an demand for Indian Independence Third, non-violent non-cooperation movements from January 4, 1932 to April 7, 1934, were for the attainment of independence for India. Fourth, individual Satyagraha movements from October 17, 1940, to December 4, 1942, were the Indians non-cooperation with the British government in their Second World War and to attain independent of India. Fifth, the Quit India movement from August 9, 1942, to June 21 st, 1945, was for the attainment of Indian Independence (Mohajan, 2010). 6. Civil Disobedience Another form of Satyagraha movement of Gandhi was civil disobedience. This was regarded by him as a complete, effective and bloodless substitute of armed revolt; (Rattan, 1972). Statutory enactments were to be challenged and violated. According to Gandhi, disobedience to be civil must be sincere, respectful, restrained, never defiant, must be based on some well understand principle, must be capricious and must have no ill will behind it. Gandhi s view was that civil disobedience was to be practiced only by an elected few and not by the rank and file of the people. The leader, and not the Satyagraha his were to decide as to which laws were to be violated. Gandhi operated civil disobedience movements in India at various times, these movements are: 29

4 First Gandhi restored to civil disobedience during July to November It was against the Asiatic registration act (Suda, 1964). Second, during his champaram Satyagraha in India on 16 th April 1917 he destroyed the magistrate order to leave the champaram and suffered penalty for disobedience on the ground that his objective was just (Suda, 1964). Third, there was another Satyagraha movement in India named Rowlett Act Satyagraha. It was the law as to prohibitive literature and registration of newspapers that was disobeyed (Suda, 1964). Fourth, during his non-violent non-cooperation movement of 1920, he wrote four articles in young India using them as a fool of civil disobedience. These were treated as a seditious by the British government, and he was sentences to 6 years imprisonment on March 18, 1922 (Mohajan, 2010). 7. Hijrat Another form of Satyagraha recommended by Gandhi was Hijrat which was implied Voluntary exile from the permanent place of residence. This was to be done by those who feel oppressed, cannot live without loss of self-respect in a particular place and lack the strength that comes from true non-violence of the capacity to defend them violently (Mohajan, 2010). Hijrat was recommended by Gandhi in 1928 to the people of Bardoli and 1939 to those of Junagarh, Vishalgad, and Limbdi. The Harijans of Kaith were advised in 1935 to migrate as the Hindus were regularly terrorizing them, and this had caused extreme despondency among the Harijons (Mohajan, 2010). 8. Fasting Another form of Satyagraha recommended by Gandhi was fasting. This was considered by him as a fiery weapon and no doubt Gandhi recommended the greatest caution in restoring to it. Fasting was not meant for all occasions but only for rare occasions (Mohajan, 2010). It could be undertaken for penance and self-purification or for the purpose of resisting Injustice and converting the evil doer. Fasting was to be undertaken only by these who possessed spiritual fitness. It required purity of mind, discipline, humility, and faith (Mohajan, 2010). 9. Strike Another method of Satyagraha was in the form of strike. According to Gandhi, strike was a voluntary, purificatory suffering undertaken to convert the erring opponent (Mohajan, 2010). Gandhi did not believe in the theory of class war. He did not subscribe to the proportion that labor and capital must remain in opposite camps. His view was that industry was a joint enterprise of labor and capital, and both of them were trustees. The strike was required to put forward their demands in very clear terms (Mohajan, 2010). 10. Concluding Remarks Gandhi s Satyagraha philosophy is one of the unique examples to reduce the conflict and violence in the society. This shows some spiritual aspects which make the mind both victims and wrongdoer pure, guilty free and innocent. This type of movement increase courage to face any kind of challenge for the Satyagraha. It is the weapon of the poor, weak and oppressed people. Satyagraha creates an appositive sense in the mind of mass people. Hence, in the 21 st century, it is needed remind Gandhi s Satyagraha to establish perpetual, peace in the world. References Andrews, C.F. (1920), The Meaning of Non Cooperation. Madras, India: Tagore and Co. Diwaka, R.R. (1969), Nonviolence: Its Techniques and History. India: Gandhi Peace Foundation. Gandhi, M.K. (1922a), Anasaktiyoga: Translation in Gujarati of the Bhagavad Gita. Ahmedabad, India: Navajivan Prakashan Mandir. 30

5 Gandhi, M.K., editor. (2015b), Speeches and Writings of M.K. Gandhi. India: Scholar s Choice. Gandhi, M.K., editor. (2015b), Speeches and Writings of M.K. Gandhi. India: Scholar s Choice. Islam, T., Sultan, N. (2006), Non Violent Movement of Gandhi: An Analysis, in Asian Studies, Journal of the Department of Government and Politics. Dhaka, Bangladesh: Jahangirnagar University. Mahajan, V.D. (2013), Political Theory. Delhi: S.Chand & Company. Namboodiripad, E.M.S. (1959), The Mahatma and The Ism. India: People s Publishing House. Rattan, R. Ghanhis s Concept of Political Obligation. Calcutta: The Minerva Associates; p267. Suda, J.P. (1964), Main Currents of Soial and Political thought of Modern India. Vol. 11. Meerut: Jai Parkash Nath & Co. p49. Twank, B.M. (1978), Non co-operation movement in indian politics ( ), A historical study. Delhi, India: Sandeep Parakshon. 31

EQ: Who was Mohandas Gandhi and what role did he play in India s independence movement? (AKS #58b)

EQ: Who was Mohandas Gandhi and what role did he play in India s independence movement? (AKS #58b) * Identify Mohandas Gandhi. * Describe Gandhi s role in leading India s independence movement. * As we