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Satyagraha ( developed by Mohandas Karamchand Gandhi (also known as "Mahatma" Gandhi). Gandhi deployed satyagraha in campaigns for India n independence and also during his earlier struggles in South Africa . Satyagraha theory also influenced Martin Luther King, Jr. during the campaigns he led during the Civil Rights Movement in the United States . MEANING OF THE TERM '' Satya '' is the Sanskrit word for “truth,” and ''graha'' (from the Sanskrit root ''grah'' cognate with English word “grab” or “hold on to”) can be rendered as “effort/endeavor.” The term was popularized during the Indian Independence Movement , and is used in many Indian Languages including Hindi . Gandhi described it as follows:
Origins of Satyagraha Gandhi coined the term Satyagraha to describe his philosophy of nonviolent resistance. In developing satyagraha, Gandhi was influenced by the concept of Ahimsa in the Hindu Upanishads and the tenets of Jainism , as well as earlier theorists of Nonviolent Resistance and Nonresistance including Jesus (particularly the Sermon On The Mount ), Leo Tolstoy (particularly '' The Kingdom Of God Is Within You ''), John Ruskin (particularly '' Unto This Last ''), and Henry David Thoreau (particularly '' Civil Disobedience '').Gandhi, M.K. ''Non-violent Resistance (Satyagraha)'' (1961) p. iii Speaking of his initial satyagraha campaign in South Africa, he said: None of us knew what name to give to our movement. I then used the term “passive resistance” in describing it. I did not quite understand the implications of “passive resistance” as I called it. I only knew that some new principle had come into being. As the struggle advanced, the phrase “passive resistance” gave rise to confusion and it appeared shameful to permit this great struggle to be known only by an English name. Again, that foreign phrase could hardly pass as current coin among the community. A small prize was therefore announced in ''Indian Opinion'' to be awarded to the reader who invented the best designation for our struggle. We thus received a number of suggestions. The meaning of the struggle had been then fully discussed in ''Indian Opinion'' and the competitors for the prize had fairly sufficient material to serve as a basis for their exploration. Shri Maganlal Gandhi was one of the competitors and he suggested the word ''sadagraha'', meaning “firmness in a good cause.” I liked the word, but it did not fully represent the whole idea I wished it to connote. I therefore corrected it to “satyagraha”. Truth (''satya'') implies love, and firmness (''agraha'') engenders and therefore serves as a synonym for force. I thus began to call the Indian movement Satyagraha, that is to say, the Force which is born of Truth and Love or non-violence, and gave up the use of the phrase “passive resistance”, in connection with it, so much so that even in English writing we often avoided it and used instead the word “satyagraha” itself or some other equivalent English phrase.Gandhi, M.K. “The Advent of Satyagraha” (chapter 12 of ''Satyagraha in South Africa'', 1926) Contrast to “passive resistance” Gandhi further distinguished between his ideas and Passive Resistance : I have drawn the distinction between passive resistance as understood and practised in the West and satyagraha before I had evolved the doctrine of the latter to its full logical and spiritual extent. I often used “passive resistance” and “satyagraha” as synonymous terms: but as the doctrine of satyagraha developed, the expression “passive resistance” ceases even to be synonymous, as passive resistance has admitted of violence as in the case of Suffragette s and has been universally acknowledged to be a weapon of the weak. Moreover, passive resistance does not necessarily involve complete adherence to truth under every circumstance. Therefore it is different from satyagraha in three essentials: Satyagraha is a weapon of the strong; it admits of no violence under any circumstance whatever; and it ever insists upon truth. I think I have now made the distinction perfectly clear.Gandhi, M.K. “Letter to Mr. ——” 25 January 1920 (''The Collected Works of Mahatma Gandhi'' vol. 19, p. 350) , a notable example of Satyagraha ]] SATYAGRAHA THEORY Defining success In traditional violent and nonviolent conflict, the goal is to defeat the opponent or frustrate the opponent’s objectives, or to meet one’s own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, these are not the goals. “The Satyagrahi’s object is to convert, not to coerce, the wrong-doer.”Gandhi, M.K. “Requisite Qualifications” ''Harijan'' 25 March 1939 Success is defined as cooperating with the opponent to meet a just end that the opponent is unwittingly obstructing. The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. Means and ends The theory of satyagraha sees means and ends as inseparable. The means used to obtain an end are wrapped up and attached to that end. Therefore, it is contradictory to try to use unjust means to obtain justice or to try to use violence to obtain peace. As Gandhi wrote: “They say, 'means are after all means'. I would say, 'means are after all everything'. As the means so the end...”R. K. Prabhu & U. R. Rao, editors; from section “The Gospel Of Sarvodaya,” of the book The Mind of Mahatma Gandhi , Ahemadabad, India, Revised Edition, 1967. Gandhi used an example to explain this:
Gandhi rejected the idea that injustice should, or even could, be fought against “by any means neccessary” — if you use violent, coercive, unjust means, whatever ends you produce will necessarily embed that injustice. To those who preached violence and called nonviolent actionists cowards, he replied: “I do believe that, where there is only a choice between cowardice and violence, I would advise violence....I would rather have India resort to arms in order to defend her honour than that she should, in a cowardly manner, become or remain a helpless witness to her own dishonour....But I believe that nonviolence is infinitely superior to violence, forgiveness is more manly than punishment.”R. K. Prabhu & U. R. Rao, editors; from section “Between Cowardice and Violence,” of the book The Mind of Mahatma Gandhi , Ahemadabad, India, Revised Edition, 1967. Satyagraha versus Duragraha The essence of Satyagraha is that it seeks to eliminate antagonisms without harming the antagonists themselves, as opposed to violent resistance, which is meant to cause harm to the antagonist. A Satyagrahi therefore does not seek to end or destroy the relationship with the antagonist, but instead seeks to transform or “purify” it to a higher level. A euphemism sometimes used for Satyagraha is that it is a “silent force” or a “soul force” (a term also used by Martin Luther King Jr. during his famous “ I Have A Dream ” speech). It arms the individual with moral power rather than physical power. Satyagraha is also termed a “universal force,” as it essentially “makes no distinction between kinsmen and strangers, young and old, man and woman, friend and foe.”Gandhi, M.K. “Some Rules of Satyagraha” ''Young India (Navajivan)'' 23 February 1930 (''The Collected Works of Mahatma Gandhi'' vol. 48, p. 340) Gandhi contrasted satyagraha (holding on to truth) with “duragraha” (holding on by force), as in protest meant more to harass than enlighten opponents. He wrote: “There must be no impatience, no barbarity, no insolence, no undue pressure. If we want to cultivate a true spirit of democracy, we cannot afford to be intolerant. Intolerance betrays want of faith in one's cause.” R. K. Prabhu & U. R. Rao, editors; from section “Power of Satyagraha,” of the book The Mind of Mahatma Gandhi , Ahemadabad, India, Revised Edition, 1967. Civil Disobedience and Non-cooperation as practised under Satyagraha are based on the “law of Suffering ”Gandhi, M.K. “The Law of Suffering” ''Young India'' 16 June 1920, a doctrine that the endurance of suffering is a means to an end. This end usually implies a Moral upliftment or progress of an individual or society. Therefore, non-cooperation in Satyagraha is in fact a means to secure the cooperation of the opponent consistently with truth and Justice . SATYAGRAHA IN LARGE-SCALE CONFLICT See Also: Bardoli Satyagraha Champaran and Kheda Satyagraha Dharasana Satyagraha Flag Satyagraha Guruvayur Satyagraha Non-cooperation movement Quit India Movement Salt Satyagraha Vaikom Satyagraha When using satyagraha in a large-scale political conflict involving civil disobedience, Gandhi believed that the satyagrahis must undergo training to ensure discipline. He wrote that “only when a people have proved their active loyalty by obeying the many laws of the State that they acquire the right of Civil Disobedience.” He therefore made part of the discipline that satyagrahis: # appreciate the other laws of the State and obey them voluntarily # tolerate these laws, even when they are inconvenient # be willing to undergo suffering, loss of property, and to endure the suffering that might be inflicted on family and friendsGandhi, M.K. “Pre-requisites for Satyagraha” ''Young India'' 1 August 1925 This obedience has to be not merely grudging, but extraordinary: …an honest, respectable man will not suddenly take to stealing whether there is a law against stealing or not, but this very man will not feel any remorse for failure to observe the rule about carrying headlights on bicycles after dark.… But he would observe any obligatory rule of this kind, if only to escape the inconvenience of facing a prosecution for a breach of the rule. Such compliance is not, however, the willing and spontaneous obedience that is required of a Satyagrahi.Gandhi, M.K. “A Himalayan Miscalculation” in ''The Story of My Experiments with Truth'' Chapter 33 Principles for Satyagrahis Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle, but as a universal solvent for injustice and harm. He felt that it was equally applicable to large-scale political struggle and to one-on-one interpersonal conflicts and that it should be taught to everyone.Gandhi, M.K. “The Theory and Practice of Satyagraha” ''Indian Opinion'' 1914 He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles:Gandhi, M.K. ''Non-violent Resistance (Satyagraha)'' (1961) p. 37 # Nonviolence ( Ahimsa ) # Truth — this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true # Non-stealing # Chastity ( Brahmacharya ) — this includes sexual chastity, but also the subordination of other sensual desires to the primary devotion to truth # Non-possession (poverty) # Body-labor or bread-labor # Control of the palate # Fearlessness # Equal respect for all religions # Swadeshi # Freedom from Untouchability On another occasion, he listed seven rules as “essential for every Satyagrahi in India”:Gandhi, M.K. “Qualifications for Satyagraha” ''Young India'' 8 August 1929 # must have a living faith in God # must believe in truth and non-violence and have faith in the inherent goodness of human nature which he expects to evoke by suffering in the satyagraha effort # must be leading a chaste life, and be willing to die or lose all his possessions # must be a habitual '' Khadi '' wearer and spinner # must abstain from alcohol and other intoxicants # must willingly carry out all the rules of discipline that are issued # must obey the jail rules unless they are specially devised to hurt his self respect Rules for Satyagraha Campaigns Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign: # harbour no anger # suffer the anger of the opponent # never retaliate to assaults or punishment; but do not submit, out of fear of punishment or assault, to an order given in anger # voluntarily submit to arrest or confiscation of your own property # if you are a trustee of property, defend that property (non-violently) from confiscation with your life # do not curse or swear # do not insult the opponent # neither salute nor insult the flag of your opponent or your opponent’s leaders # if anyone attempts to insult or assault your opponent, defend your opponent (non-violently) with your life # as a prisoner, behave courteously and obey prison regulations (except any that are contrary to self-respect) # as a prisoner, do not ask for special favourable treatment # as a prisoner, do not fast in an attempt to gain conveniences whose deprivation does not involve any injury to your self-respect # joyfully obey the orders of the leaders of the civil disobedience action # do not pick and choose amongst the orders you obey; if you find the action as a whole improper or immoral, sever your connection with the action entirely # do not make your participation conditional on your comrades taking care of your dependents while you are engaging in the campaign or are in prison; do not expect them to provide such support # do not become a cause of communal quarrels # do not take sides in such quarrels, but assist only that party which is demonstrably in the right; in the case of inter-religious conflict, give your life to protect (non-violently) those in danger on either side # avoid occasions that may give rise to communal quarrels # do not take part in processions that would wound the religious sensibilities of any community CONTROVERSIAL APPLICATIONS OF SATYAGRAHA Gandhi's writings on Nazi Persecution Of The Jews In Germany were controversial. He offered Satyagraha non-violence as a method of combating oppression and genocide, stating: If I were a Jew and were born in Germany and earned my livelihood there, I would claim Germany as my home even as the tallest Gentile German might, and challenge him to shoot me or cast me in the dungeon; I would refuse to be expelled or to submit to discriminating treatment. And for doing this I should not wait for the fellow Jews to join me in civil resistance, but would have confidence that in the end the rest were bound to follow my example. If one Jew or all the Jews were to accept the prescription here offered, he or they cannot be worse off than now. And suffering voluntarily undergone will bring them an inner strength and joy {Link without Title} the calculated violence of Hitler may even result in a general massacre of the Jews by way of his first answer to the declaration of such hostilities. But if the Jewish mind could be prepared for voluntary suffering, even the massacre I have imagined could be turned into a day of thanksgiving and joy that Jehovah had wrought deliverance of the race even at the hands of the tyrant. For to the God-fearing, death has no terror.Gandhi, M.K. “The Jews” ''Harijan'' 26 November 1938 (''The Collected Works of Mahatma Gandhi'' vol. 74, p. 240) Gandhi was highly criticized for these statements and responded in another article entitled “Some Questions Answered” where he wrote: Friends have sent me two newspaper cuttings criticizing my appeal to the Jews. The two critics suggest that in presenting non-violence to the Jews as a remedy against the wrong done to them, I have suggested nothing new...¶ What I have pleaded for is renunciation of violence of the heart and consequent active exercise of the force generated by the great renunciation.”Gandhi, M.K. “Some Questions Answered” ''Harijan'' 17 December 1938 (''The Collected Works of Mahatma Gandhi'' vol. 74, p. 297-8) In a similar vein, anticipating a possible attack on India by Japan during World War II , Gandhi recommended satyagraha as a defense:
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