Part 10

Francis J. McConnell, Christianity and Coercion (Nashville: Cokesbury Press, 1933), 46.

Cadoux, Christian Pacifism, 109.

Young India, June 16, 1920, quoted by Shridharani, 169.

Gandhi, Experiments, II, 509-513.

The Empirical Origins of Gandhi's Method

Gandhi's autobiography brings out the origins of many of his ideas. We have already noted the importance of his Hindu training. He arrived empirically at many of his specific techniques. For instance, he describes in some detail a journey he made by coach in 1893 in South Africa, during which he was placed on the driver's seat, since Indians were not allowed to sit inside the coach. Later the coachman desired his seat and asked him to sit on the footboard. This Gandhi refused to do, whereupon the coachman began to box his ears. He describes the rest of the incident thus:

"He was strong and I was weak. Some of the passengers were moved to pity and they exclaimed: 'Man, let him alone. Don't beat him. He is not to blame. He is right. If he can't stay there, let him come and sit with us.' 'No fear,' cried the man, but he seemed somewhat crestfallen and stopped beating me. He let go my arm, swore at me a little more, and asking the Hottenot servant who was sitting on the other side of the coachbox to sit on the footboard, took the seat so vacated."

He had a similar experience in 1896 when his refusal to prosecute the leaders of a mob which had beaten him aroused a favorable reaction on the part of the public. Gradually the principle developed that the acceptance of suffering was an effective method of winning the sympathy and support of disinterested parties in a dispute, and that their moral influence might go far in determining its outcome.

On his return to India after his successful campaign for Indian rights in South Africa, Gandhi led a strike of mill workers in Ahmedabad. He established a set of rules, forbidding resort to violence, the molestation of "blacklegs," and the taking of alms, and requiring the strikers to remain firm no matter how long the strike took--rules not too different from those that would be used in a strike by an occidental labor union. Speaking of a period during this strike when the laborers were growing restive and threatening violence, Gandhi says:

"One morning--it was at a mill-hands' meeting--while I was still groping and unable to see my way clearly, the light came to me. Unbidden and all by themselves the words came to my lips: 'Unless the strikers rally,' I declared to the meeting, 'and continue the strike till a settlement is reached, or till they leave the mills altogether, I will not touch any food.'"

Gandhi insisted that the fast was not directed at the mill owners, but was for the purification of himself and the strikers. He told the owners that it should not influence their decision, and yet an arbitrator was now appointed, and as he says, "The strike was called off after I had fasted only for three days." The efficacy of the fast was thus borne in on Gandhi.

In the Kheda Satyagraha against unjust taxation, which was the first big movement of the sort in India, Gandhi discovered that "When the fear of jail disappears, repression puts heart into people." The movement ended in a compromise rather than the complete success of Gandhi's program. He said of it, "Although, therefore, the termination was celebrated as a triumph of Satyagraha, I could not enthuse over it, as it lacked the essentials of a complete triumph." But even though Gandhi was not satisfied with anything less than a complete triumph, he had learned that when a people no longer fears the punishments that an oppressor metes out, the power of the oppressor is gone.

FOOTNOTES:

Ibid., I, 268-269.

Of the incident he says, "Thus the lynching ultimately proved to be a blessing for me, that is for the cause. It enhanced the prestige of the Indian community in South Africa, and made my work easier.... The incident also added to my professional practice." Ibid., I, 452-457.

Ibid., II, 411-413.

Ibid., II, 420-424.

Ibid., II, 428-440.

See the quotation from Gandhi in Shridharani, 29.

Non-Cooperation

It will be impossible for us here to consider in detail the great movements of non-cooperation on which Gandhi's followers have embarked in order to throw off British rule. In 1919 and again in the struggle of 1920-1922, Gandhi felt forced to call off the non-cooperation campaigns because the people, who were not sufficiently prepared, fell back upon violence. In the struggle in 1930, Gandhi laid down more definite rules for Satyagrahis, forbidding them to harbor anger, or to offer any physical resistance or to insult their opponents, although they must refuse to do any act forbidden to them by the movement even at the cost of great suffering. The movement ended in a compromise agreement with the British, but the terms of the agreement were never completely carried out. Repressive measures and the imprisonment of Gandhi checked the non-cooperation movement during the present war, at least temporarily.

FOOTNOTES:

Gandhi, Experiments, II, 486-507; Shridharani, 126-129.

The rules, first published in Young India, Feb. 27, 1930, are given by Shridharani, 154-157.

Fasting

Gandhi also made use of the fast in 1919, 1924, 1932, 1933, 1939, and 1943 to obtain concessions, either from the British government or from groups of Hindese who did not accept his philosophy. Of fasting Gandhi has said:

"It does not mean coercion of anybody. It does, of course, exercise pressure on individuals, even as on the government; but it is nothing more than the natural and moral result of an act of sacrifice. It stirs up sluggish consciences and it fires loving hearts to action."

Yet Gandhi believed that the fast of the Irish leader, MacSweeney, when he was imprisoned in Dublin, was an act of violence.