Makers of Modern India

  Non-Cooperation With the Raj

  In 1919 a British general ordered his troops to fire on a group of unarmed protesters in the Punjab town of Amritsar. More than 400 people were killed. This massacre lent great momentum to Gandhi’s campaign against colonial rule. By this time, he had made common cause with Muslims upset over the abolition, under British direction, of the Islamic Caliphate (or Khilafat). Gandhi now called for the restoration of the Khilafat and for non-cooperation with the rulers. The next excerpt, from a speech on the beach in Madras in August 1920, outlines this new political credo. A crowd of 50,000 heard this speech—many more would have heard of it through word of mouth or read about it in the newspapers.2

  … What is this non-co-operation about which you have heard much, and why do we want to offer this non-co-operation? I wish to go for the time being into the why. There are two things before this country. The first and the foremost is the Khilafat question. On this the heart of the Mussulmans of India has become lacerated. British pledges, given after the greatest deliberation by the Prime Minister of England in the name of the English nation, have been dragged into the mire. The promises given to Moslem India, on the strength of which the consideration that was accepted by the British nation was exacted, have been broken and the great religion of Islam has been placed in danger. The Mussulmans hold—and I venture to think they rightly hold—that so long as British promises remain unfulfilled so long is it impossible for them to tender wholehearted fealty and loyalty to the British connection; and, if it is to be a choice for a devout Mussulman between loyalty to the British connection and loyalty to his Code and Prophet, he will not require a second to make his choice and he has declared his choice …

  It is a question, then, for the rest of the Indian population to consider whether they want to perform a neighbourly duty by their Mussulman countrymen and, if they do, they have an opportunity of a lifetime which will not occur for another hundred years, to show their goodwill, fellowship and friendship and to prove what they have been saying for all these long years that the Mussulman is the brother of the Hindu. If the Hindu regards that before the connection with the British nation comes his natural connection with his Moslem brother, then I say to you that if you find that the Moslem claim is just, that it is based upon real sentiment, and that at its background is this great religious feeling, you cannot do otherwise than help the Mussulmans through and through so long as their cause remains just and the means for attaining the end remains equally just, honourable and free from harm to India … It is then for Hindus and Mussulmans to offer a united front to the whole of the Christian powers of Europe and tell them that weak as India is, India has still got the capacity of preserving her self-respect, she still knows how to die for her religion and for her self-respect.

  That is the Khilafat in a nutshell; but you have also got the Punjab. The Punjab has wounded the heart of India as no other question has for the past century. I do not exclude from my calculation the Mutiny of 1857. Whatever hardships India had to suffer during the Mutiny, the insult that was attempted to be offered to her during the passage of the Rowlatt legislation, and that which was offered after its passage, were unparalleled in Indian history. It is because you want justice from the British nation in connection with the Punjab atrocities, you have to devise ways and means as to how you can get this justice. The House of Commons, the House of Lords, Mr. Montagu,3 the Viceroy of India, every one of them knows what the feeling of India is on this Khilafat question and on that of the Punjab; the debates in both the Houses of Parliament, the action of Mr. Montagu and that of the Viceroy have demonstrated to you completely that they are not willing to give the justice which is India’s due and which she demands. I suggest that our leaders have got to find a way out of this great difficulty and unless we have made ourselves even with the British rulers in India, and unless we have gained a measure of self-respect at the hands of the British rulers in India, no connection and no friendly intercourse is possible between them and ourselves. I, therefore, venture to suggest this beautiful unanswerable method of non-co-operation.

  I have been told that non-co-operation is unconstitutional. I venture to deny that it is unconstitutional. On the contrary, I hold that non-co-operation is a just and religious doctrine; it is the inherent right of every human being and it is perfectly constitutional. A great lover of the British Empire has said that under the British Constitution, even a successful rebellion is perfectly constitutional and he quotes historical instances which I cannot deny in support of his claim. I do not claim any constitutionality for a rebellion successful or otherwise so long as that rebellion means in the ordinary sense of the term what it does mean, namely, wresting justice by violent means. On the contrary, I have said it repeatedly to my countrymen that violence, whatever end it may serve in Europe, will never serve us in India …

  As soon as India accepts the doctrine of the sword, my life as an Indian is finished. It is because I believe in a mission special to India, and it is because I believe that the ancients of India, after centuries of experience, have found out that the true thing for any human being on earth is not justice based on violence but justice based on sacrifice of self, justice based on yajna and kurbani4—I cling to that doctrine and I shall cling to it for ever … I believe that a man is the strongest soldier for daring to die unarmed with his breast bare before the enemy. So much for the nonviolent part of non-cooperation. I, therefore, venture to suggest to my learned countrymen that so long as the doctrine of non-co-operation remains nonviolent, so long there is nothing unconstitutional in the doctrine.

  I ask further, is it unconstitutional for me to say to the British Government, ‘I refuse to serve you’? … Is it unconstitutional for any parent to withdraw his children from a Government or aided school? Is it unconstitutional for a lawyer to say, ‘I shall no longer support the arm of the law so long as that arm of law is used not to raise me but to debase me’? Is it unconstitutional for a civil servant or for a judge to say, ‘I refuse to serve a Government which does not wish to respect the wishes of the whole people’? I ask, is it unconstitutional for a policeman or for a soldier to tender his resignation when he knows that he is called to serve a Government which traduces its own countrymen? Is it unconstitutional for me to go to the krishak, to the agriculturist, and say to him, ‘It is not wise for you to pay any taxes, if these taxes are used by the Government not to raise you but to weaken you’? I hold and I venture to submit that there is nothing unconstitutional in it …

  I submit that in the whole plan of non-co-operation there is nothing unconstitutional. But I do venture to suggest that it will be highly unconstitutional … for the people of India to become weak and to crawl on their belly—it will be highly unconstitutional for the people of India to pocket every insult that is offered to them; it is highly unconstitutional for the 70 millions of Mohammedans of India to submit to a violent wrong done to their religion; it is highly unconstitutional for the whole of India to sit still and cooperate with an unjust Government which has trodden under its feet the honour of the Punjab; I say to my countrymen: ‘So long as you have a sense of honour and so long as you wish to remain the descendants and defenders of the noble traditions that have been handed to you for generations after generations, it is unconstitutional for you not to non-co-operate and unconstitutional for you to cooperate with a government which has become so unjust as our Government has become.’

  I am not anti-English; I am not anti-British; I am not anti-any government; but I am anti-untruth—anti-humbug and anti-injustice … So long as the Government spells injustice, it may regard me as its enemy, implacable enemy … You may consider that I have spoken these words in anger because I have considered the ways of this Government immoral, unjust, debasing and untruthful. I use these adjectives with the greatest deliberation. I have used them for my own true brother with whom I was engaged in a battle of non-co-operation for full 13 years, and although the ashes cover the remains of my brother, I tell you th
at I used to tell him that he was unjust when his plans were based upon immoral foundation. I used to tell him that he did not stand for truth. There was no anger in me. I told him this home truth because I loved him. In the same manner I tell the British people that I love them and that I want their association but I want that association on conditions well defined. I want my self-respect and I want my absolute equality with them. If I cannot gain that equality from the British people, I do not want the British connection. If I have to let the British people go and import temporary disorder and dislocation of national business, I will rather favour that disorder and dislocation than that I should have injustice from the hands of a great nation such as the British nation …

  I deny being a visionary. I do not accept the claim of saintliness. I am of the earth, earthly, a common gardener man as much as any one of you, probably much more than you are. I am prone to as many weaknesses as you are. But I have seen the world. I have lived in the world with my eyes open. I have gone through the most fiery ordeals that have fallen to the lot of man. I have gone through this discipline. I have understood the secret of my own sacred Hinduism. I have learnt the lesson that non-co-operation is the duty not merely of the saint but it is the duty of every ordinary citizen, who not knowing much, not caring to know much, but wants to perform his ordinary household functions. The people of Europe teach even their masses, the poor people, the doctrine of the sword. But the rishis of India, those who have held the traditions of India, have preached to the masses of India the doctrine, not of the sword, not of violence but of suffering, of self-suffering …

  I am asking my countrymen in India to follow no other gospel than the gospel of self-sacrifice which precedes every battle. Whether you belong to the school of violence or nonviolence, you will still have to go through the fire of sacrifice and of discipline. May God grant you, may God grant our leaders the wisdom, the courage and the true knowledge to lead the nation to its cherished goal! May God grant the people of India the right path, the true vision and the ability and the courage to follow this path, difficult and yet easy, of sacrifice.

  The Abolition of Untouchability

  Gandhi often said that Indians would not be deserving of freedom from British rule unless they had rid themselves of the evil of untouchability. He consistently articulated this position through the 1920s and 1930s, as witness the excerpts that follow. The first is from a speech he delivered at a ‘Suppressed Classes Conference’ in Ahmedabad in April 1921.5

  … Hinduism has sinned in giving sanction to untouchability. It has degraded us, made us the pariahs of the Empire. Even the Mussulmans caught the sinful contagion from us, and in S[outh] Africa, in E[ast] Africa and in Canada, the Mussulmans no less than Hindus came to be regarded as pariahs. All this evil has resulted from the sin of untouchability.

  I may here recall my proposition, which is this: So long as the Hindus wilfully regard untouchability as part of their religion, so long as the mass of Hindus consider it a sin to touch a section of their brethren, Swaraj is impossible of attainment …

  We are guilty of having suppressed our brethren; we make them crawl on their bellies; we have made them rub their noses on the ground; with eyes red with rage, we push them out of railway compartments—what more than this has British rule done? … We ought to purge ourselves of this pollution. It is idle to talk of Swaraj so long as we do not protect the weak and helpless, or so long as it is possible for a single Swarajist to injure the feelings of any individual. Swaraj means that not a single Hindu or Muslim shall for a moment arrogantly think that he can crush with impunity meek Hindus or Muslims. Unless this condition is fulfilled we will gain Swaraj only to lose it the next moment. We are no better than the brutes until we have purged ourselves of the sins we have committed against our weaker brethren …

  The next excerpt is from an article written by Gandhi in January 1926 entitled ‘The Crime of Caste’.6

  In South Africa it is the crime of colour and race for which we [Indians] are being punished. In India we Hindus punish our coreligionists for the crime of caste. The fifth caste—the Panchama7—is the greatest offender deserving the punishment of untouchability, unapproachability, invisibility and what not. An extraordinary case that was tried in a Madras Presidency court brings vividly to light the sad plight of our suppressed countrymen. A simple cleanly dressed Panchama entered a temple in a perfectly devotional spirit without the slightest intention of hurting anybody’s feeling or insulting any religion. He had been in the habit of paying his respects at this temple every year though he did not enter it. But last year in his ecstatic mood he forgot himself and entered the temple. The priest in charge could not distinguish him from the others and therefore accepted his offering. But when he regained self-possession, he was terrified to find himself in a prohibited place and ran away from the temple. But some who knew him caught him and handed him to the Police. The temple authorities when they discovered the crime, had the temple duly purified. Then followed a trial. A Hindu Magistrate convicted him and imposed a fine of Rs 75 or one month’s rigorous imprisonment for insulting his own religion! An appeal was filed. There was an elaborate argument over it. Judgement had to be reserved! And when conviction was set aside, it was not because the court held that the poor Panchama had a right to enter the temple but because the prosecution in the lower court had forgotten to prove the insult. This is no triumph of justice or truth or religion or morality …

  It is a curious situation. We resent, and properly, the treatment meted out to our countrymen in South Africa. We are impatient to establish Swaraj. But we Hindus refuse to see the incongruity in treating a fifth of our own coreligionists as worse than dogs. For dogs are not untouchables. Some of us nowadays even keep them as drawing-room pets.

  What place shall the ‘untouchables’ occupy in our scheme of Swaraj? If they are to be free from all special restraints and disabilities under Swaraj, why can we not declare their freedom now? And if we are powerless today, shall we be less powerful under Swaraj? We may shut our eyes and stuff our ears to these questions. But they are of the highest importance to the Panchamas. Surely judgement will be pronounced against Hinduism, if we as a body do not rise as one man against this social and religious atrocity.

  Much has no doubt been done to remove this evil. But it is all too little so long as criminal prosecutions for temple entry are possible and so long as the suppressed classes continue to be denied the right of entering temples, using public wells, and sending their children freely to national schools. We must yield to them the same rights as we would have the Europeans concede to our countrymen in South Africa …

  In the early 1930s, the lawyer and activist B.R. Ambedkar emerged as a leading spokesman for the Untouchables. Ambedkar was a bitter critic of Gandhi and the Congress. In response, Gandhi redoubled his efforts to abolish untouchability. Notably, in this effort he was opposed not just by Ambedkarites—who thought he was going too slow—but also by orthodox Hindus—who thought that untouchability had a divine sanction and Gandhi had no business to challenge it. The Untouchables had been known variously as Depressed and Suppressed Classes—Gandhi now gave them a new appellation, ‘Harijan’, or Children of God. He also formed a Harijan Sevak Sangh, or Society for the Service of Harijans. In 1933–34 Gandhi went on an all-India tour to press for greater rights for Harijans. The excerpt that follows is from his reply to a deputation of Harijans whom he met in the south-eastern town of Rajahmundry in December 1933.8

  One important question that you have raised is that the Harijan Sevak Sangh should be principally manned and managed by you. That shows that you have not followed the pages of the Harijan. That shows also that you have not understood the origin of the Board. The Board has been formed to enable savarna [upper caste] Hindus to do repentance and reparation to you. It is thus a Board of debtors, and you are the creditors. You owe nothing to the debtors, and therefore, so far as this Board is concerned, the initiative has to come from the debtors. You have to certify wh
ether the debtors discharge their obligation or not. What you have to do is to enable and help them to discharge their obligations; that is to say, you can tell them how they can discharge their obligation, you can tell them what in your opinion will satisfy the great body of Harijans. They may or may not accept your advice. If they do not, naturally they run the risk of incurring your displeasure. A debtor may go to a creditor and say to him, ‘I have brought so much money, will you take it?’ The creditor may say. ‘Off you go; I want full payment or none.’ Or the creditor may say, ‘What you have brought is not part payment, but worse.’ All these things you, creditors, can do. And so, when this Board was established and some Harijan friends wrote to me, I told them that Harijans should form themselves into advisory boards or boards of inspection. I want you to understand this distinction thoroughly. You will please see that there is no desire not to accept your advice or cooperation or help. I am only putting before you the true and logical position. This is a period of grace that God has given to caste Hindus, and it is during this period of grace that they have to prove their sincerity. And I am moving heaven and earth and am going about from place to place, simply in order that this obligation on the part of savarna Hindus may be fully discharged.

  This next excerpt is from an article entitled ‘Our Shame’. It is striking how Gandhi reproduces, in extenso and in his own journal, these sharp criticisms of his work and mission. He was never one to underestimate the uphill task of the reformer.9

  Reference has already been made in these columns to a memorandum which was received by me at Coonoor on behalf of ‘Adi-Hindus of Tamil Districts’.10 It is signed by thirty-six representatives some of whom are members of municipal councils or taluq boards. From this, I condense below the catalogue of their disabilities. In condensing it I have not materially changed their language. Criticism interspersed with the recital has been removed as being superfluous. The list is otherwise untouched.