The political views of Mahatma Gandhi

     In England, Gandhi learned that not all Europeans eat meat, among them are vegetarians too. This discovery impressed him so much that he became an activist in vegetarian movement and even for some time was the secretary of the Association of vegetarians one of the London area.

     During the short three years Gandhi achieved his goal - to know the world of European culture and religion, a profession and at the same time remained true patriot of his humiliated country.

     Thus, after analyzing the first stage of becoming a person of this little man with a great soul, we can see the origins of the eternal teachings of Gandhi, whose foundation was laid down precisely in these years. 
 

1.2 African period of Gandhi’s life and creativity

Returning in early 1891 in India, Gandhi has not found the mother, the family was going through financial difficulties. It was not possible to begin work on the acquired specialty in England. After all, Gandhi hardly knew the traditional Indian and Islamic law, while that used in the Indian legal proceedings, no less than the British. In addition, the legal system of British India was thoroughly corrupt, and Gandhi fundamentally did not want to engage in any corrupt practices. But perhaps the most important cause of unsuccessful start to his professional career was ... shyness and modesty, that 22-year-old Gandhi has kept since childhood. “My debut was in court for minor civil cases - says Gandhi. - I spoke to the defendant and was to cross-examine witnesses of the plaintiff. I got up, but then my heart failed in the stomach, my head went round. I could not utter any question. The judge laughed and lawyers enjoyed of the spectacle. I sat down and told my client that I can not deal the process” [11, p. 103].

     Gandhi's elder brother, who emigrated to the city of Durban in South Africa's Natal province, asked him to come to represent in court the interests of an Indian merchant who was entangled in the property conflict with his fellow countryman. Gandhi agreed and set out. He hoped that he would return home after some six months, but was destined otherwise - he has lived in South Africa, long 24 years.

     The case, which involved Gandhi ran for about a year, the disputed property was under arrest, and both wealthy merchants face threats of bankruptcy. And Gandhi managed to persuade both the plaintiff and defendant to agree to an arbitral tribunal of one of the leaders of the Indian community of Natal, and Gandhi has acquired great prestige among the Indians of South Africa.

     It is in Africa, Gandhi was the first time really encountered racism. In England, he was treated as an educated person, and in his native city he so rarely met the British, where discrimination was out of the question. But in the province of Natal everything was differ. Gandhi was forced to ride on the running board, but not inside the diligence, be silent when it pushed off the sidewalk. White “upper world” small provincial town didn’t admit to itself successful lawyer only because of the swarthy color of his skin. Once he was dragged by force from the first-class carriage train, riding in Pretoria, just because he is not white.

     Having achieved brilliant successes in a lawyer’s career, in 1894, Gandhi founded the Indian Congress of Natal and began to fight for granting of equal civil rights of Indians with South African whites.

     Long, sometime before 1915, though Gandhi was against specific forms of British colonial administration, and not objected to British rule as such, believed that in general it is good for India and South Africa. During the Anglo-Boer War of 1899-1902 Gandhi unequivocally sided with the British, form and lead a sanitary unit of the British army, though his personal sympathies were with the Boers.

     In 1904, Gandhi lawyer became Gundy prophet. He left his law practice, which yielded considerable profit, bought a farm Phoenix near Durban, where he settled with his family (by then he already had four sons) and confederates. He was attracted by a modest life and immersion in religion. He read religious texts, started a correspondence with Leo Tolstoy. This farm became the prototype of ashrams (monasteries), which he eventually established throughout India.

     But Gandhi was a special prophet. He not only sought the truth and moral self-improvement, but remained leader of the Indian National Congress of Natal, organized and led the struggle of the discriminated minority for their own right, developed and first tested in practice, the theory of Satyagraha - nonviolent political struggle. She is to some extent echoed the theories of Tolstoy. But if the followers of the Russian prophet and failed to reach a more or less notable successes in the social life of their country, the satyagraha worked.

     Government of Natal has proposed in 1906 to introduce compulsory registration of all Indians. Gandhi convened a mass meeting of Indians in the Imperial Theatre in Johannesburg, lashed out against the humiliating registration. Gandhi warned that the struggle will be long and exhausting. Negotiations first weren’t successful, as well as visit of Gandhi England. Only at the end of next year a compromise was reached - the Indians were allowed to register voluntarily. The colonial administration did not forgive Gandhi for his victory - he was first sent to prison in 1908. Then repeatedly he went to prison in Africa and in India, and those who wanted to become his follower, always asked the question: “Are you ready to be imprisoned?” [12, p. 29].

     In 1913, the opposition is extremely deteriorated. Indian immigration was growing, and the British authorities in South Africa in every possible way restricted it. British perceived Indians in Africa only as contract workers.

     Authorities have proposed to ban the entry of Indians in Africa who did not have a contract, do not recognize the validity of non-Christian marriages between Indians, to make every Indian, who was over the term of the contract, to pay a huge surcharge. Particular resentment of Indian women was the fact that most of them from the legitimate wives of their husbands under the new law became de jure mistresses.

     Halted coal mines and on Nov. 13, 1913 Gandhi began his famous march to the Transvaal, the first mass campaign of Satyagraha. It was attended by 2,037 men, 127 women and 57 children.

     During the march Gandhi was arrested thrice. In that time the column was headed by his friend Polak, white. Government has used force, many of the marchers were thrown into prison, and others forcibly moved by rail back to Natal, the protesters eventually won - public opinion in Britain came to indignation, Gandhi was released from prison and, after lengthy and difficult negotiations with General Smuts in July 1914 has made a full repeal of discriminatory laws.

     Gandhi wrote: “If this force (satyagraha), spread throughout the world, it will make a revolution in public opinion, will destroy the dictatorship of imperialism, which smothers Western Europe and seeks to subjugate the East” [13, p. 25].

     Gandhi felt that the framework of South Africa for him too tight. January 9, 1915, 45-year-old Gandhi returned to India to become a leader and teacher of one of the largest nations on Earth. His struggle continued until his death - more 33 years.

     Thus, ending the review of the life history of this great man, we go directly to the consideration of his religious-philosophical, historical and socio-political views, which found its direct reflection in the teaching Mahatma. Next to proceed to the analysis of the main provisions of the teachings of Gandhi, the analysis of the four main pillars of his political theory and practice. 
 

2. Satyagraha, ahimsa, swadeshi and swaraj as the elements of Gandhi’s teaching

 

     Ahimsa, Swadeshi, Swaraj and Satyagraha - the four pillars of political theory and practice of Gandhi. Of course, the political views of Mahatma inextricably linked to his religious, moral and philosophical convictions. And to fully comprehend the essence of only one of these subsystems without a thorough study of other is impossible. Nevertheless, a limited amount of diploma paper allows us to dwell on only briefly political ethics and practice of Gandhi (and counting all the citations from the works and speeches of Mahatma).

     So, ahimsa – nonviolence, is the absence of anger and hatred. “Literally speaking, ahimsa means “no murder”. But for me it is - a space of meanings​​... In fact, it means: do not hurt anyone, do not admit to yourself any violent thoughts, even if it concerns that man whom you consider as enemy. Who observes this doctrine doesn’t have enemies” [13, p. 26]. According to Gandhi, based only on ahimsa, you can achieve victory in a political struggle. Otherwise, a victory over time will inevitably turn into a defeat.

     Swadeshi, in a literal translation is a “domestic” - a movement for the boycott of foreign goods. The last decades of his life Gandhi himself used exclusively the most modest clothing and footwear Indian handicrafts. And called for the same his supporters. Because of this the market was declining for British and European goods in India, national producers were supported, and due to the practical application of the principle agarigrah gandists themselves - renunciation of superfluous things - morally purified and perfected.

     Swaraj, in a literal translation, “own rule” means a gradual introduction of self-government in British India until the country gained full independence.

     The core of the entire system of political views of Gandhi was Satyagraha, a term originating from the word “satya” - truth and “agrah” - toughness, something like “hold firmly to the truth”. In the early years of Satyagraha Gandhi explained the essence of the word to Europeans the in English word “passive resistance”, but eventually came to the conclusion that this phrase carries some negative meaning. Meanwhile Satyagraha “is not a weapon of the weak against the strong”. According to Gandhi, Satyagraha - the man comprehended the essence of Satyagraha and apply this method of fighting in practice - of course, morally above his opponent and, consequently, stronger.

     Contemporary Norwegian gandists Haltung Johan and Arne Ness, in addition to the basic norm of Satyagraha: “You must not carry out violence or desire to carry out violence to any living being, but to act or intend to act only for his good” mark out a series detailing the rules.

     Let’s try to cover some of them based on the theoretical statements of Gandhi and examples of his practical political activities.

     So, “Keep Ahimsa in thought and heart”.

     “Satyagraha does not win as long as hatred reigns. So every morning, barely awake and still not taking the first step to a new day, tell yourself: I have nothing to fear in the world except God; there is nothing in my heart to hate, I do not commit injustice, I will overcome lies by truth [14, p. 276].

     Identify yourself to those for whom you are fighting.

     Surprising and interesting to compare the photograph of Mahatma sitting on a box of his ashram in one of the poorest villages in India, and a photograph of a confident lawyer from South Africa, a wealthy man, dressed in Western-European style, a kind of bourgeois. Why such a huge difference? Because Gandhi wanted to be one with those poor people, for the sake of happiness of which he decided to fight the rest of his life.

     Gandhi dressed as a poor Indian peasant; eat what eats a poor Indian farmer, traveled exclusively by train third class - those who can afford poors.

     Fill struggle by positive content.

     During the struggle you must always be not only strive for the elimination of existing bodies and views, but also be clear about what you want to offer in return.

     Personally meet with the opponent.

     Meeting is necessary, even if it threatens or associates believe that the enemy is too low a position, or propose to boycott it. Gandhi repeatedly was going to take that risk. He was meeting with General Smuts, had talks with Lord Irwin, visited the textile workers in Lancashire, against whom indirectly focused campaign to boycott British goods in India, made ​​speeches in Muslim areas, that was very dangerous for the Indians - always in defiance of a warning of his teammates.

     Do not judge others stricter than yourself.

     Can be neither morally nor intellectually to put the enemy below yourself and treat him as if he had no less than high moral motives.

     Anticipating the Viceroy of India Lord Irwin to conduct “salt march” against the state monopoly on salt, Gandhi wrote: “Look at your salary! You get over 700 rupees daily, whereas the average income of Indians is less than 2 Al per day (the gap in 3500 times). British Prime Minister receives only 90 times more than the ordinary Englishman. Down on my knees I beg you to think about it. I have too much respect for you as a person trying to offend you. Perhaps, the entire amount goes to charity, but the system is endorsing such a situation, deserves to be abolished it” [15, p. 39]. Needless to say, that was not any evidence of consumption of the Viceroy of at least part of his salary to “charity”.

     Be prone to compromise.

       “I, in fact, a man prone to compromise, because I was never sure whether I’m right” - said Gandhi. He believed that the tendency to compromise inherent in the true essence of Satyagraha. The most famous example of compromise is the pact, which was concluded by Gandhi with the Viceroy of India Irwin on March 5, 1931.

     Actually, it was a compromise between the status quo Irwin and full independence of Gandhi. The word “independence” and “dominion status”  were not mentioned in the pact. Yet it was a step forward, although “none of the parties has not celebrated a victory” because the notion of the “pact”, according to Gandhi, symbolized the possibility on an equal footing to negotiate between the oppressor and the oppressed.

     Fight against the cause, not against a person, that it stands.

     “Hate the British system of governance, rather than the British themselves”, - Gandhi has repeatedly called on of his students.

     Do not use the weakness of the enemy.

     During the First, and during the Second World Wars, when Britain was provided in a predicament, Gandhi strongly opposed to “cause her to strike back”. Do not use the difficult position of your opponent, if it is not due to the conflict with you or the campaign, let him feel that the pressure exerted on it, is the result of self inflicted injustice.

     Do not bargain.

     During the very important negotiations in 1920, which led Gandhi to unite Hindus and Muslims, the Muslims offered that they will not slaughter the cows (animals, sacred to Hindus), and that Hindus instead must support their movement for the caliphate. Gandhi refused to link these two issues. He said that the Hindus would support requirements for the caliphate, without any kind of compensation, because these claims are faithful.

     Do not become dependent on outside aid.

     “If people are not ready to make sacrifices for the sake of high-end, any assistance from outside will not help him find his own freedom” [16, p. 214].

     Be ready to sacrifice.

     “Be ready to invest all your physical and spiritual strength to fight for an affair in which you believe, and, if necessary ,to sacrifice your life for the sake of an affair and for the people and not for the sake of the victim itself” [17, p. 15].

     Get used to the worldview of the opponent.

     To be able to see the situation through the eyes of an opponent and to explain it as he explains it Gandhi requires identification with him. But this does not mean that political debate is reduced to recognizing of the arguments of the opponent. You have to try to convince the opponent in the falsity of his opinions, but so that he comprehends and admits his mistake.

     “None of any secret organization, no matter how big it is, cannot get anything good. Concealment seeks to build a protective wall around something. Ahimsa rejects such protection” [17, p.16].

     Recognize your own mistakes.

     After the tragedy in Amritsar, April 13, 1919, when troops killed 379 protestors, Gandhi abolished the Satyagraha campaign. He explained this by saying that some of its members through their actions provoked an explosion of violence. “It was a huge mistake to call nation for non-violent uprising, which was not matured to the understanding of non-violence” [6, p. 122].

     Do not try to sabotage.

     Gandhi opposed the destruction of whatever government property or infrastructure to protest: “The destruction of bridges, for example, using dynamite, do not lead to the elimination of evil, and will provoke an even greater evil”.

     Prefer a violence of cowardice.

     During one of the campaigns of noncooperation men - the residents of several villages - have fled from the punitive expedition, abandoning their hut, women and children. “I reproached them for their cowardice, and they shamelessly camouflage nonviolence. Nonviolence requires great courage. Cowardice is totally incompatible with non-violence. I want the Hindus and Muslims are brought up the courage and were willing to die without killing. If they do not have such courage, even better to develop the art of killing and being killed, rather than fleeing from danger, like cowards. In this case, violence is better than the flight [18, p. 77].

     Based on these norms, Gandhi worked out a number of forms of Satyagraha, which can be divided into “mild”, radical and extreme.

     Mild forms include negotiation, arbitration, agitation, demonstration, and an ultimatum.

     It is important in Satyagraha to start fight with the negotiations, because this way gives the opponent an opportunity to understand that we ready to mutual understanding. If the sides unable to resolve the conflict through negotiations, the opponent must be offered arbitration - arbitration court of a third party, which is respected by both conflicting parties and is obligatory to commit to its solutions. This third party may be another nation, social organization, individual or group.

     If the first two forms have not yielded the desired results, starts canvassing and street demonstrations, which eventually end in an ultimatum: “Implement our minimum requirements, or we will be forced to resort to harsher methods of Satyagraha”. Ultimatum is not a threat, but the notification of the plans and intentions of Satyagraha.

     To radical forms Gandhi admitted hartal, strike and general strike, picketing, dharna and gizrat.

     Hartal - work stoppages for short periods, for one day or several hours. In hartal often introduced elements of the holiday, it should join a group of Satyagraha, to attract the attention of the opponent, and neutral observers.

     The strike, general strike and picketing - more or less traditional. Gandhi paid attention to the unacceptability of violence. Therefore, it is desirable that the decision to strike at each company was taken unanimously, and during strike-breakers the picketing should haven’t been threat, insult them and try to persuade, to convert to your faith.

     Economic boycott - for example, long-term rejection of the acquisition of British goods in India. Social boycott is the refusal of the opponent in a personal communication, assistance, except when his life is in danger.

     Dharna - specifically a very ancient Indian form of protest. It lies in the fact that one or more protesters squat on the street and refusing to get up until not met their demands.