The Power of Nonviolent Resistance
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Description
In time for the one hundred and fiftieth anniversary of his birth, a specially curated collection of Mahatma Gandhi’s writings on nonviolent resistance and activism.
A Penguin Classic
The year 2019 marks the 150th anniversary of Mohandas Karamchand (Mahatma) Gandhi’s birth, and Penguin Classics presents a short but comprehensive selection of text by Gandhi that speaks to non-violent civil disobedience and activism. In excerpts drawn from his books, letters, and essays–including from Hind Swaraj, Satyagraha in South Africa, Yeravda Mandir, Ashram Observances in Action, his readings of Thoreau and Tolstoy, and his essays on the life of Socrates–the reader observes the power and eloquence in which Gandhi expressed his views on non-violent resistance, which have inspired activists from the U.S. Civil Rights movement and around the world. The Power of Nonviolent Resistance includes a new introduction and suggestions for further exploration by renowned Gandhi scholar Tridip Suhrud, which gives context to the time of Gandhi’s writings while placing them firmly into the present-day political climate, inspiring a new generation of activists to follow the civil rights hero’s teachings and practices.Tridip Suhrud is professor and director of CEPT Archives in Gujarat, India. He is a renowned scholar in the field of political science and cultural history and has extensively worked on the life and thoughts of Mahatma Gandhi and the social and cultural history of modern Gujarat. His latest publication is An Autobiography or The Story of My Experiments with Truth: A Critical Edition by M.K. Gandhi.
I.
Foundation
Gandhi’s insistence that nonviolence is not only an ancient virtue that we should aspire to cultivate but the very foundation of modern polity and society remains one of his most enduring of strivings. This section presents some of the foundational interventions through which Gandhi explained his conduct and laid bare the intricacies of nonviolent action. The selection opens with Gandhi’s speech at the Empire Theatre in Johannesburg on September 11, 1906, the day regarded as the advent of satyagraha and closes with Gandhi’s testimony on the duty of disloyalty at a trial in Ahmedabad.
1.
The Advent of Satyagraha
The meeting was duly held on September 11, 1906. It was attended by delegates from various places in the Transvaal. But I must confess that even I myself had not then understood all the implications of the resolutions I had helped to frame; nor had I gauged all the possible conclusions to which they might lead. The old Empire Theatre was packed from floor to ceiling. I could read in every face the expectation of something strange to be done or to happen. Mr. Abdul Gani, Chairman of the Transvaal British Indian Association, presided. He was one of the oldest Indian residents of the Transvaal, and partner and manager of the Johannesburg branch of the well-known firm of Mamad Kasam Kamrudin. The most important among the resolutions passed by the meeting was the famous Fourth Resolution by which the Indians solemnly determined not to submit to the Ordinance in the event of its becoming law in the teeth of their opposition and to suffer all the penalties attaching to such non-submission. I fully explained this resolution to the meeting and received a patient hearing. The business of the meeting was conducted in Hindi or Gujarati; it was impossible therefore that anyone present should not follow the proceedings. For the Tamils and Telugus who did not know Hindi there were Tamil and Telugu speakers who fully explained everything in their respective languages. The resolution was duly proposed, seconded, and supported by several speakers one of whom was Sheth Haji Habib. He, too, was a very old and experienced resident of South Africa and made an impassioned speech. He was deeply moved and went so far as to say that we must pass this resolution with God as witness and must never yield a cowardly submission to such degrading legislation. He then went on solemnly to declare in the name of God that he would never submit to that law, and advised all present to do likewise. Others also delivered powerful and angry speeches in supporting the resolution. When in the course of his speech Sheth Haji Habib came to the solemn declaration, I was at once startled and put on my guard. Only then did I fully realize my own responsibility and the responsibility of the community. The community had passed many a resolution before and amended such resolutions in the light of further reflection or fresh experience. There were cases in which resolutions passed had not been observed by all concerned. Amendments in resolutions and failure to observe resolutions on the part of persons agreeing thereto are ordinary experiences of public life all the world over. But no one ever imports the name of God into such resolutions. In the abstract there should not be any distinction between a resolution and an oath taken in the name of God. When an intelligent man makes a resolution deliberately he never swerves from it by a hairsbreadth. With him his resolution carries as much weight as a declaration made with God as witness does. But the world takes no note of abstract principles and imagines an ordinary resolution and an oath in the name of God to be poles asunder. A man who makes an ordinary resolution is not ashamed of himself when he deviates from it, but a man who violates an oath administered to him is not only ashamed of himself but is also looked upon by society as a sinner. This imaginary distinction has struck such a deep root in the human mind that a person making a statement on oath before a judge is held to have committed an offense in law if the statement is proved to be false and receives drastic punishment. Full of these thoughts as I was, possessing as I did much experience of solemn pledges, having profited by them, I was taken aback by Sheth Haji Habib’s suggestion of an oath. I thought out the possible consequences of it in a moment. My perplexity gave place to enthusiasm. And although I had no intention of taking an oath or inviting others to do so, when I went to the meeting I warmly approved of the Sheth’s suggestion. But at the same time it seemed to me that the people should be told of all the consequences and should have explained to them clearly the meaning of a pledge. And if even then they were prepared to pledge themselves, they should be encouraged to do so; otherwise, I must understand that they were not still ready to stand the final test. I therefore asked the president for permission to explain to the meeting the implications of Sheth Haji Habib’s suggestion. The president readily granted it and I rose to address the meeting. I give below a summary of my remarks just as I can recall them now: “I wish to explain to this meeting that there is a vast difference between this resolution and every other resolution we have passed up to date and that there is a wide divergence also in the manner of making it. It is a very grave resolution we are making, as our existence in South Africa depends upon our fully observing it. The manner of making the resolution suggested by our friend is as much of a novelty as of a solemnity. I did not come to the meeting with a view to getting the resolution passed in that manner, which redounds to the credit of Sheth Haji Habib as well as it lays a burden of responsibility upon him. I tender my congratulations to him. I deeply appreciate his suggestion, but if you adopt it you too will share his responsibility. You must understand what is this responsibility, and as an adviser and servant of the community, it is my duty fully to explain it to you. “We all believe in one and the same God, the differences of nomenclature in Hinduism and Islam notwithstanding. To pledge ourselves or to take an oath in the name of that God or with Him as witness is not something to be trifled with. If having taken such an oath we violate our pledge we are guilty before God and man. Personally I hold that a man who deliberately and intelligently takes a pledge and then breaks it forfeits his manhood. And just as a copper coin treated with mercury not only becomes valueless when detected but also makes its owner liable to punishment, in the same way a man who lightly pledges his word and then breaks it becomes a man of straw and fits himself for punishment here as well as hereafter. Sheth Haji Habib is proposing to administer an oath of a very serious character. There is no one in this meeting who can be classed as an infant or as wanting in understanding. You are all well advanced in age and have seen the world; many of you are delegates and have discharged responsibilities in a greater or lesser measure. No one present, therefore, can ever hope to excuse himself by saying that he did not know what he was about when he took the oath.
“I know that pledges and vows are, and should be, taken on rare occasions. A man who takes a vow every now and then is sure to stumble. But if I can imagine a crisis in the history of the Indian community of South Africa when it would be in the fitness of things to take pledges, that crisis is surely now. There is wisdom in taking serious steps with great caution and hesitation. But caution and hesitation have their limits, and we have now passed them. The government has taken leave of all sense of decency. We would only be betraying our unworthiness and cowardice, if we cannot stake our all in the face of the conflagration which envelops us and sit watching it with folded hands. There is no doubt, therefore, that the present is a proper occasion for taking pledges. But every one of us must think out for himself if he has the will and the ability to pledge himself. Resolutions of this nature cannot be passed by a majority vote. Only those who take a pledge can be bound by it. This pledge must not be taken with a view to producing an effect on outsiders. No one should trouble to consider what impression it might have upon the local government, the imperial government, or the government of India. Everyone must only search his own heart, and if the inner voice assures him that he has the requisite strength to carry him through, then only should he pledge himself and then only will his pledge bear fruit.
“A few words now as to the consequences. Hoping for the best, we may say that if a majority of the Indians pledge themselves to resistance and if all who take the pledge prove true to themselves, the ordinance may not be passed and, if passed, may be soon repealed. It may be that we may not be called upon to suffer at all. But if on the one hand a man who takes a pledge must be a robust optimist, on the other hand he must be prepared for the worst. Therefore I want to give you an idea of the worst that might happen to us in the present struggle. Imagine that all of us present here numbering three thousand at the most pledge ourselves. Imagine again that the remaining ten thousand Indians take no such pledge. We will only provoke ridicule in the beginning. Again, it is quite possible that in spite of the present warning some or many of those who pledge themselves may weaken at the very first trial. We may have to go to jail, where we may be insulted. We may have to go hungry and suffer extreme heat or cold. Hard labor may be imposed upon us. We may be flogged by rude warders. We may be fined heavily and our property may be attached and held up to auction if there are only a few resisters left. Opulent today, we may be reduced to abject poverty tomorrow. We may be deported. Suffering from starvation and similar hardships in jail, some of us may fall ill and even die. In short, therefore, it is not at all impossible that we may have to endure every hardship that we can imagine, and wisdom lies in pledging ourselves on the understanding that we shall have to suffer all that and worse. If someone asks me when and how the struggle may end, I may say that if the entire community manfully stands the test, the end will be near. If many of us fall back under storm and stress, the struggle will be prolonged. But I can boldly declare, and with certainty, that so long as there is even a handful of men true to their pledge, there can only be one end to the struggle, and that is victory.
“A word about my personal responsibility. If I am warning you of the risks attendant upon the pledge, I am at the same time inviting you to pledge yourselves, and I am fully conscious of my responsibility in the matter. It is possible that a majority of those present here may take the pledge in a fit of enthusiasm or indignation but may weaken under the ordeal, and only a handful may be left to face the final test. Even then there is only one course open to someone like me, to die but not to submit to the law. It is quite unlikely but even if everyone else flinched, leaving me alone to face the music, I am confident that I would never violate my pledge. Please do not misunderstand me. I am not saying this out of vanity, but I wish to put you, especially the leaders upon the platform, on your guard. I wish respectfully to suggest it to you that if you have not the will or the ability to stand firm even when you are perfectly isolated, you must not only not take the pledge yourselves but you must declare your opposition before the resolution is put to the meeting and before its members begin to take pledges and you must not make yourselves parties to the resolution. Although we are going to take the pledge in a body, no one should imagine that default on the part of one or many can absolve the rest from their obligation. Everyone should fully realize his responsibility, then only pledge himself independently of others and understand that he himself must be true to his pledge even unto death, no matter what others do.”
CWMG, vol. 29, Satyagraha in South Africa, pp. 86-90
2.
Resolutions Passed at the Meeting
Resolution I
This mass meeting of British Indians here assembled, respectfully urges the Honourable the President and Members of the Legislative Council of the Transvaal not to pass the Draft Asiatic Ordinance to amend Law No. 3 of 1885, now before that Honourable House, in view of the facts that:
(1) It is, so far as the Indian community of the Transvaal is concerned, a highly contentious measure.
(2) It subjects the British Indian community of the Transvaal to degradation and insult totally undeserved by its past history.
(3) The present machinery is sufficient for checking the alleged influx of Asiatics.
(4) The statements as to the alleged influx are denied by the British Indian community.
(5) If the Honourable House is not satisfied with the denial, this meeting invites [an] open, judicial, and British enquiry into the question of the alleged influx.
Resolution II
This mass meeting of British Indians here assembled respectfully protests against the Draft Asiatic Law Amendment Ordinance now being considered by the Legislative Council of the Transvaal, and humbly requests the local Government and the Imperial Authorities to withdraw the Draft Ordinance, for the reasons that:
(1) It is manifestly in conflict with the past declarations of His Majesty’s representatives.
(2) It recognises no distinction between British and alien Asiatics.
(3) It reduces British Indians to a status lower than that of the aboriginal races of South Africa and the Coloured people.
(4) It renders the position of British Indians in the Transvaal much worse than under Law 3 of 1885, and, therefore, than under the Boer regime. 1 In accordance with Resolution V, copies of Resolutions II, III and IV were sent to the Secretary of State for India through the Governor of the Transvaal, who was also requested to telegraph their substance to the Viceroy of India. Vide p. 423 and Cd. 3308 issued in February 1907.
US
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| Subjects | political philosophy, racial justice, Civil disobedience, law enforcement, activist gifts, inspirational gifts, penguin classics, classic literature, motivational gifts, classic books, Gandhi, leo tolstoy, penguin gifts, henry david thoreau, POL043000, gandhi books, nonviolent resistance, mohandas gandhi, mahatma gandhi, indian, social justice, POL004000, classics, activism, race, class, short stories, political science, civil rights, civil rights movement, india, essay, nonviolence, protest, government, geopolitics, anniversary, essays |
