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Mahatma GandhiA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
Civilizations rise and fall, and even the greatest and most powerful die away. Britain, with its industrial marvels and vast riches, cannot assume that it is somehow exempt. Only one great culture has passed the test of time, says Gandhi, and that one is India, which, among nations, possesses an unparalleled sophistication, especially compared to the mechanized and arrogant Europeans.
Civilization, to Gandhi, is all about character—good character equals a good civilization. India’s, he believes, is among the best in the world precisely because it elevates character. Its age-old traditions uphold positive human traits such as compassion, humility, chastity, and self-restraint. British civilization, on the other hand, is, in Gandhi’s view, among the worst. Its heavy reliance on machinery and acquisitive commerce distorts people’s relationships to nature and to one another; it encourages them to pursue possessions and self-indulgence instead of humility and restraint.
Gandhi doesn’t blame the English; he believes they simply have fallen into a civilizational trap of their own making and may someday escape it. The problem Gandhi addresses is that Britain has meanwhile entangled India in the crazed English culture.
Not only do traditional Indian culture and values have no peer in the world, says Gandhi, but a return to the old virtues will imbue Indians with the forthrightness to reject the diseased European civilization and oust the British once and for all.
Under the debilitating influence of British industrial culture, India—a once-proud land of farmers and weavers—has, to Gandhi, begun to devolve into a weak, cowardly, and self-indulgent people who whine about British rule but wish to carry on the legal and cultural traditions of the intruders once they are gone. Worse, Indians have become irreligious: “We are turning away from God” (22). They have grown cowardly, looking to the British to protect themselves from one another. They depend overmuch on the colonial system of courts instead of having the strength to resolve problems on their own, as in the past.
Women leave their home looms, where once they produced fine textiles, to slave away in dismal clothing factories. The speed of industrial looms, railroads, and lately airplanes beguiles people but makes them hurried and impatient. The proper rate at which to live, says Gandhi, is a walking pace, and great things can be accomplished with patience. Instead Indians have begun to rush around, chasing after modernity.
Gandhi is not against machines as such but opposes their inappropriate use. He thinks many, if not most, machines are useless or detrimental and would not be missed by Indians.
The irony, for Gandhi, is that traditional Indian ways are among the most elevated in the world and should be envied rather than disdained: “Nothing can equal the seeds sown by our ancestors” (35).
It is not that Gandhi thinks the British people to be inherently bad; rather he feels that they, too, are tempted and distracted by modern convenience and ways of living and it is corrupting their society: “But there is no end to the victims destroyed in the fire of [modern] civilization. Its deadly effect is that people come under its scorching flames believing it to be all good” (23).
Briefly Gandhi mentions 1857, a critical year in the history of British-Indian relations. In that year, a rebellion breaks out against the British East India Company, through which the British maintain control over India. Indian Sepoy riflemen are issued Enfield rifles, whose ammunition is greased to aid in loading the weapons. These bullets must be broken open by mouth, and rumors fly that the grease coverings contain beef and pork tallow, which offends the religious sensibilities of both Hindus and Muslim. The rumors cannot be quelled, and in May 1857, the riflemen stage an uprising known as the Sepoy Rebellion. Disorganized fighting spreads across the country, sometimes with Indian soldiers fighting on both sides. Atrocities occur; major cities are laid waste.
The battles finally cease in 1859, and the British replace the Company with direct governance, the Raj, and promise reforms, but these are slow in coming. By the time of Gandhi’s Hind Swaraj, the independence movement is once again in full swing. It will not be until 1947 that Britain—weakened from two world wars—finally relents and leaves India.
A major tactic in the fight for independence involves Gandhi’s practice of peaceful nonviolent resistance. Gandhi urges the Indian people to turn warfare on its head and, instead of violence, employ civil disobedience.
This approach, called Satyagraha, or “truth-force,” is not easy or simple. It requires participants first to cleanse their hearts of prejudice, lustfulness, lies, and greed. For example, “[p]ecuniary ambition and passive resistance cannot well go together” (54). Resisters must exhibit unblinking courage when they stand or sit in defiance of the Raj, accepting as their sacrifice the blows and bullets of the authorities. The purpose is not to defeat a hated enemy but, by demonstrating compassionate refusal to cooperate, to transform their hearts.
Gandhi launches his crusade with the Non-Cooperation Movement of 1920. Called “Ahimsa,” or “nonviolence,” the campaign includes demonstrations and a boycott of British goods. Gandhi’s Salt March in 1930 ushers in the next stage of the independence campaign. He and his followers walk 240 miles from Gandhi’s home in Gujarat, in western India, to the shores of the Indian Ocean, where they distill salt from seawater for sale. Selling untaxed salt is prohibited by the Raj; Gandhi is arrested and jailed. In the years that follow, he leads further acts of civil disobedience. The strategy begins to work, capturing the conscience of England and the world.
Many factors enter into Britain’s decision to abandon its Indian colony, but Gandhi’s leadership in nonviolent resistance galvanizes India and contributes greatly to the success of the independence campaign.
By Mahatma Gandhi