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Sep 27, 2019 · How Mahatma Gandhi changed political protest. His non-violent resistance helped end British rule in India and has influenced modern civil disobedience movements across the globe.
Gandhi’s idea was to lead a march about salt. At the time, the British Empire had a stranglehold on salt in India. The essential mineral was heavily taxed by the colonial power, and Indians could even be jailed for daring to make salt themselves. For Gandhi, the issue encapsulated the wicked tyranny of colonialism.
- Overview
- Resistance and results
- The religious quest
- Return to India
Gandhi was not the man to nurse a grudge. On the outbreak of the South African (Boer) War in 1899, he argued that the Indians, who claimed the full rights of citizenship in the British crown colony of Natal, were in duty bound to defend it. He raised an ambulance corps of 1,100 volunteers, out of whom 300 were free Indians and the rest indentured labourers. It was a motley crowd: barristers and accountants, artisans and labourers. It was Gandhi’s task to instill in them a spirit of service to those whom they regarded as their oppressors. The editor of the Pretoria News offered an insightful portrait of Gandhi in the battle zone:
After a night’s work which had shattered men with much bigger frames, I came across Gandhi in the early morning sitting by the roadside eating a regulation army biscuit. Every man in [General] Buller’s force was dull and depressed, and damnation was heartily invoked on everything. But Gandhi was stoical in his bearing, cheerful and confident in his conversation and had a kindly eye.
The British victory in the war brought little relief to the Indians in South Africa. The new regime in South Africa was to blossom into a partnership, but only between Boers and Britons. Gandhi saw that, with the exception of a few Christian missionaries and youthful idealists, he had been unable to make a perceptible impression upon the South African Europeans. In 1906 the Transvaal government published a particularly humiliating ordinance for the registration of its Indian population. The Indians held a mass protest meeting at Johannesburg in September 1906 and, under Gandhi’s leadership, took a pledge to defy the ordinance if it became law in the teeth of their opposition and to suffer all the penalties resulting from their defiance. Thus was born satyagraha (“devotion to truth”), a new technique for redressing wrongs through inviting, rather than inflicting, suffering, for resisting adversaries without rancour and fighting them without violence.
The struggle in South Africa lasted for more than seven years. It had its ups and downs, but under Gandhi’s leadership, the small Indian minority kept up its resistance against heavy odds. Hundreds of Indians chose to sacrifice their livelihood and liberty rather than submit to laws repugnant to their conscience and self-respect. In the final phase of the movement in 1913, hundreds of Indians, including women, went to jail, and thousands of Indian workers who had struck work in the mines bravely faced imprisonment, flogging, and even shooting. It was a terrible ordeal for the Indians, but it was also the worst possible advertisement for the South African government, which, under pressure from the governments of Britain and India, accepted a compromise negotiated by Gandhi on the one hand and the South African statesman Gen. Jan Christian Smuts on the other.
Britannica Quiz
Gandhi and Indian History
Gandhi was not the man to nurse a grudge. On the outbreak of the South African (Boer) War in 1899, he argued that the Indians, who claimed the full rights of citizenship in the British crown colony of Natal, were in duty bound to defend it. He raised an ambulance corps of 1,100 volunteers, out of whom 300 were free Indians and the rest indentured labourers. It was a motley crowd: barristers and accountants, artisans and labourers. It was Gandhi’s task to instill in them a spirit of service to those whom they regarded as their oppressors. The editor of the Pretoria News offered an insightful portrait of Gandhi in the battle zone:
After a night’s work which had shattered men with much bigger frames, I came across Gandhi in the early morning sitting by the roadside eating a regulation army biscuit. Every man in [General] Buller’s force was dull and depressed, and damnation was heartily invoked on everything. But Gandhi was stoical in his bearing, cheerful and confident in his conversation and had a kindly eye.
The British victory in the war brought little relief to the Indians in South Africa. The new regime in South Africa was to blossom into a partnership, but only between Boers and Britons. Gandhi saw that, with the exception of a few Christian missionaries and youthful idealists, he had been unable to make a perceptible impression upon the South African Europeans. In 1906 the Transvaal government published a particularly humiliating ordinance for the registration of its Indian population. The Indians held a mass protest meeting at Johannesburg in September 1906 and, under Gandhi’s leadership, took a pledge to defy the ordinance if it became law in the teeth of their opposition and to suffer all the penalties resulting from their defiance. Thus was born satyagraha (“devotion to truth”), a new technique for redressing wrongs through inviting, rather than inflicting, suffering, for resisting adversaries without rancour and fighting them without violence.
The struggle in South Africa lasted for more than seven years. It had its ups and downs, but under Gandhi’s leadership, the small Indian minority kept up its resistance against heavy odds. Hundreds of Indians chose to sacrifice their livelihood and liberty rather than submit to laws repugnant to their conscience and self-respect. In the final phase of the movement in 1913, hundreds of Indians, including women, went to jail, and thousands of Indian workers who had struck work in the mines bravely faced imprisonment, flogging, and even shooting. It was a terrible ordeal for the Indians, but it was also the worst possible advertisement for the South African government, which, under pressure from the governments of Britain and India, accepted a compromise negotiated by Gandhi on the one hand and the South African statesman Gen. Jan Christian Smuts on the other.
Britannica Quiz
Gandhi and Indian History
Gandhi’s religious quest dated back to his childhood, the influence of his mother and of his home life in Porbandar and Rajkot, but it received a great impetus after his arrival in South Africa. His Quaker friends in Pretoria failed to convert him to Christianity, but they quickened his appetite for religious studies. He was fascinated by the writings of Leo Tolstoy on Christianity, read the Qurʾān in translation, and delved into Hindu scriptures and philosophy. The study of comparative religion, talks with scholars, and his own reading of theological works brought him to the conclusion that all religions were true and yet every one of them was imperfect because they were “interpreted with poor intellects, sometimes with poor hearts, and more often misinterpreted.”
Shrimad Rajchandra, a brilliant young Jain philosopher who became Gandhi’s spiritual mentor, convinced him of “the subtlety and profundity” of Hinduism, the religion of his birth. And it was the Bhagavadgita, which Gandhi had first read in London, that became his “spiritual dictionary” and exercised probably the greatest single influence on his life. Two Sanskrit words in the Gita particularly fascinated him. One was aparigraha (“nonpossession”), which implies that people have to jettison the material goods that cramp the life of the spirit and to shake off the bonds of money and property. The other was samabhava (“equability”), which enjoins people to remain unruffled by pain or pleasure, victory or defeat, and to work without hope of success or fear of failure.
Those were not merely counsels of perfection. In the civil case that had taken him to South Africa in 1893, he had persuaded the antagonists to settle their differences out of court. The true function of a lawyer seemed to him “to unite parties riven asunder.” He soon regarded his clients not as purchasers of his services but as friends; they consulted him not only on legal issues but on such matters as the best way of weaning a baby or balancing the family budget. When an associate protested that clients came even on Sundays, Gandhi replied: “A man in distress cannot have Sunday rest.”
Gandhi’s legal earnings reached a peak figure of £5,000 a year, but he had little interest in moneymaking, and his savings were often sunk in his public activities. In Durban and later in Johannesburg, he kept an open table; his house was a virtual hostel for younger colleagues and political coworkers. This was something of an ordeal for his wife, without whose extraordinary patience, endurance, and self-effacement Gandhi could hardly have devoted himself to public causes. As he broke through the conventional bonds of family and property, their life tended to shade into a community life.
Gandhi felt an irresistible attraction to a life of simplicity, manual labour, and austerity. In 1904—after reading John Ruskin’s Unto This Last, a critique of capitalism—he set up a farm at Phoenix near Durban where he and his friends could live by the sweat of their brow. Six years later another colony grew up under Gandhi’s fostering care near Johannesburg; it was named Tolstoy Farm for the Russian writer and moralist, whom Gandhi admired and corresponded with. Those two settlements were the precursors of the more-famous ashrams (religious retreats) in India, at Sabarmati near Ahmedabad (Ahmadabad) and at Sevagram near Wardha.
South Africa had not only prompted Gandhi to evolve a novel technique for political action but also transformed him into a leader of men by freeing him from bonds that make cowards of most men. “Persons in power,” the British Classical scholar Gilbert Murray prophetically wrote about Gandhi in the Hibbert Journal in 1918,
Gandhi decided to leave South Africa in the summer of 1914, just before the outbreak of World War I. He and his family first went to London, where they remained for several months. Finally, they departed England in December, arriving in Bombay in early January 1915.
Aug 21, 2024 · The Salt March was a major nonviolent protest action in India led by Mahatma Gandhi in March–April 1930. The march, which gained him widespread support among his fellow Indians, was the first act of a larger campaign of civil disobedience that Gandhi waged against British rule in India.
It was on 12 March 1930 that Mahatma Gandhi embarked on an unlikely odyssey. By that point, Gandhi – a London-trained lawyer who had risen to become a passionate campaigner for India’s independence from the British Empire – had already spearheaded civil disobedience in India.
Gandhi felt that this protest would dramatise Purna Swaraj in a way that was meaningful to every Indian. He also reasoned that it would build unity between Hindus and Muslims by fighting a wrong that touched them equally.
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Jun 10, 2010 · The Salt March of 1930 was a bold act of nonviolent civil disobedience led by Mohandas Gandhi to protest and put an end to British rule and taxation in India.
