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THE SELECTED WORKS OF MAHATMA GANDHI > Vol. V - THE VOICE OF TRUTH > Part II- Section II: Means and Ends > Satyagraha in the face of riots and aggression
Satyagraha in the face of riots and aggression
To quell riots, non-violently, there must be true Ahimsa in one’s heart, an Ahimsa that takes even the erring hooligan in its warm embrace. Such an attitude cannot be cultivated. It can only come as a prolonged and patient effort which must be made during peaceful times. The would-be members of a peace brigade should come into close touch and cultivate acquaintance with the so-called goonda element in his vicinity. He should know all and be known to all and win the hearts of all by his living and selfless service. No section should be regarded as too contemptible or mean to mix with. Goondas do not drop from the sky, nor do they spring from the earth like evil spirits. They are the product of social disorganization, and society is therefore responsible for their existence. In other words, they should be looked upon as a symptom of corruption in our body politic. To remove the disease we must first discover the underlying cause. To find the remedy will then be a comparatively easy task.
Harijan, 15-9-40, p. 285
“How could a disarmed neutral country allow other nations to be destroyed? But for our army which was waiting ready at our frontier during the last war we should have been ruined.”
At the risk of being considered a visionary or a fool I must answer this question in the only manner I know. It must be cowardly of a neutral country to allow an army to devastate a neighbouring country. But there are two ways in common between soldiers of war and soldiers of non-violence, and if I had been citizen of Switzerland and a President of the Federal State what I would have done would be to refuse passage to the invading army by refusing all supplies. Secondly, by re-enacting a Thermopylae in Switzerland, you would have presented a living wall of men and women and children and inviting the invaders to walk over your corpses. You may say that such a thing is beyond human experience and endurance. I say that it is not so. It was quite possible. Last year in Gujarat, women stood lathi charges unflinchingly and in Peshawar thousands stood hail of bullets without resorting to violence. Imagine these men and women staying in front of an army requiring a safe passage to another country. The army would be brutal enough to walk over them, you might say. I would then say you will still have done your duty by allowing yourselves to be annihilated. An army that dares to pass over the corpses of innocent men and women would not be able to repeat that experiment. You may, if you wish, refuse to believe in such courage on the part of the masses of men and women; but then you would have to admit that non-violence is made of sterner stuff. It was never conceived as a weapon of the weak, but of the stoutest hearts.
Young India, 31-12-31, p. 427
If I have called the arrangement with Herr Hitler ‘Peace without honour’, it was not to cast any reflection on British or French statesmen. I have no doubt that Mr. Chamberlain could not think of anything better. He knew his nation’s limitations. He wanted to avoid war, if it could be avoided at all. Short of going to war, he pulled his full weight in favour of the Czechs. That it could not save honour was no fault of his. It would be so every time there is a struggle with Herr Hitler or Signor Mussolini.
It cannot be otherwise. Democracy dreads to spill blood. The philosophy for which the two dictators stand calls it cowardice to shrink from carnage. They exhaust the resources of poetic art in order to glorify organized murder. There is no humbug about their word or deed. They are ever ready for war. There is nobody in Germany or Italy to cross their path. Their word is law.
It is different with Mr. Chamberlain or M. Daladier. They have their Parliaments and Chambers to please. They have parties to confer with. They cannot maintain themselves on a perpetual war footing, if their language is to have a democratic accent about it.
Science of war leads one to dictatorship pure and simple. Science of non-violence can alone lead one to pure democracy. England, France and America have to make their choice. That is the challenge of the two dictators.
Russia is out of the picture just now. Russia has a dictator who dreams of peace and thinks he will wade to it through a sea of blood. No one can say what Russian dictatorship will mean to the world.
It was necessary to give this introduction to what I want to say to the Czechs and though them to all those nationalities which are called ‘small’ or ‘weak’. I want to speak to the Czechs because their plight moved me to the point of physical and mental distress, and I felt that it would be cowardice on my part not to share with them the thoughts that were welling up within me. It is clear that the small nations must either come or be ready to come under the protection of the dictators or be a constant menace to the peace of Europe. In spite of all goodwill in world England and France cannot save them. Their intervention can only mean bloodshed and destruction such as has never been seen before. If I were a Czech, therefore, I would free these two nations from the obligations to defend my country. And yet I must live. I would not be a vassal to any nation or body. I must have absolute independence or perish. To seek to win in a clash of arms would be pure bravado. Not so, if in defying the might of one who would deprive me of my independence I refuse to obey his will and perish unarmed in the attempt. In so doing, though I lose the body, I save me soul, i.e. my honour.
This inglorious peace should be my opportunity. I must live down the humiliation and gain real independence.
But says a comforter, “Hitler knows no pity. Your spiritual effort will avail nothing before him.”
My answer is: “You may be right. History has no record of a nation having adopted non-violent resistance. If Hitler is unaffected by my suffering, it does not matter. For I shall have lost nothing worth. My honour is the only thing worth preserving. That is independent of Hitler’s pity. But as a believer in non-violence I may not limit its possibilities. Hitherto he and his likes have built upon their invariable experience that men yield to force. Unarmed men, women and children offering non-violent resistance without any bitterness in them will be a novel experience for them. Who can dare say it is not in their nature to respond to the higher and finer forces? They have the same soul that I have.”
This is how I should, I believe, act if I was a Czech. When I first launched out on Satyagraha, I had no companion. We were 13,000 men, women and children against a whole nation capable of crushing the existence out of us. I did not know who would listen to me. It all came as in a flash. All the 13,000 did not fight. Many fell back. But the honour of the nation was saved. New history was written by the South African Satyagraha.
A more apposite instance, perhaps, is that of Khansaheb Abdul Gaffar Khan, the servant of God as he calls himself, the pride of Afghan as the Pathans delight to call him. He is sitting in front of me as I pen this line. He has made several thousands of his people throw down their arms. He thinks he has imbibed the lesson of non-violence. He is not sure of his people. I have come to the Frontier Province, or rather he has brought me, to see with my own eyes what his men here are doing. I can say in advance and at once that these men know very little of non-violence. All the treasure they have on earth is their faith in their leader. I do not cite these soldiers of peace as at all a finished illustration. I cite them as an honest attempt being made by a soldier to convert fellow soldiers to the ways of peace. I can testify that it is an honest attempt, and whether in the end it succeeds or fails, it will have its lessons for Satyagrahis of the future. My purpose will be fulfilled, it I succeed in reaching these men’s hearts and making them see that, if their non-violence does not make them feel much braver than the possession of arms and the ability to use them, they must give up their non-violence, which is another name for cowardice, and resume their arms which there is nothing but their own will to prevent them from taking back.
I present Dr. Benes with a weapon not of the weak but of the brave. There is no bravery greater than a resolute refusal to bend the knee to an earthly power, no matter how great, and that without bitterness of spirit in the fullness of faith that the spirit alone lives, nothing else does.
Harijan, 15-10-38. P. 290-91
My work will be finished if I succeed in carrying conviction to the human family, that every man or woman, however weak in body, is the guardian of his or her self-respect and liberty. This defence avails, though the whole world may be against the individual resister.
Selections from Gandhi, (1957) p. 43