Colin McCormick
ENGL 306
Dr. Brown
November 3, 2016
Historical
Context
To fully understand the intricacies of India’s independence
from British rule one must look at the history of the two nations and their
relationship. For over two centuries prior to India’s independence in 1947, they
were under imperialistic control of the British Empire starting in 1750 after
the success of the East India Trading Company:
The
British conquered Bengal in the second half of the eighteenth century. The East
India Company thereby was transformed from an enterprise primarily serving and
protecting the commercial interests of its presidencies along coastal India and
other posts in Asia to a territorial governor exercising the powers of state in
association with its mercantile responsibilities. This discrete and abrupt
change in the fortunes of the Company marked the start of two hundred years of
British imperial rule in India. It also was the occasion for the reorganization
and reform of the institutions through which the British gradually strengthened
the interests of the home authorities in the administration of Indian affairs. (de
Schweinitz 86)
This
success along with the division of power amongst Indian princess at the time
created the perfect situation for the British Empire to take control. Another
problem during this time was the British Empires massive scope of territories
to which they had political and economic influence. During the 19th century
other Eastern Asian countries such as Thailand and China shared in the British
Empires disdain and oppression/opposition of Indian citizens. “The Thai
encapsulated their attitude toward South Asians in a popular saying, still much
quoted: ‘On your way, if you come across a snake and an Indian, kill the Indian
first’” (Kratoska 172). During such an oppressing setting as this the Indian
Independence Movement, and more specifically Mahatma Gandhis’ peaceful outlooks
on rhetoric in social movements took quite some time to develop, however it could
be argued that this oppression also fueled and inspired Gandhi’s teachings.
Mohandas Gandhi born October 2, 1869 would later become a
national figure and leader for the Indian Independence movement. During his
early years Gandhi studied law England and later practiced this law in South
Africa, where he faced prejudice and racism. The culmination of these events
led him back to India in 1915 where “the reins of the nationalist movement of
which he had only been a distant spectator were to fall into his hands, and
were to remain with him until his death” (Nanda 141). Gandhi made his ideals
very clear from the beginning, to gain full independence from the British
Empire through peaceful and non-violent acts of protest and rhetoric. As stated
by B.R. Nanda “He was heading a mass struggle, the avowed purpose of which was
to end alien rule. It was an open rebellion, even though a ‘non-violent’ one” (Nanda
186). During his movement he made it clear that he was protesting the treatment
of British ruled Indians, however he himself did not hold resentment against
the British for driving Indian society and culture down. Instead he believed
that it was the fault of Western culture carrying on the idea and beliefs of
ruling over another people.
Gandhi
was not ignorant of the origins and the basis of the British rule in India. In Hind Swaraj he had given a merciless
analysis of Indian history. The East India Company’s victories he had
attributed to the divisions of the Indian princes. He had criticized Pax Brittanica; the peace was in name
only, as it had emasculated the Indian nation and made it cowardly. The
railways, the law courts and the educational system had all served to tighten
the stranglehold of the occupying power. This was a scathing indictment of
British rule, but the moral he drew from it was novel: India was ground down
not by the British rule but by Western civilization which had perpetuated that
rule. (Nanda 187-188)
Although Gandhi did not resent the British for the issues
and inequalities they had created, he was still able to acknowledge that what
was happening to India was not in any way right. These issues included unfair
taxes on lower caste Indian citizens, as well voting rights for only the top
wealthiest Indian citizens. This inequality created the racial resentment held
by the British Empire and this is exactly what Gandhi was fighting against, “As
Thomas Munro pointed out, there had been foreign conquerors who had been more
violent and more cruel, but none had treated Indians with such secret scorn as
the British, by stigmatizing ‘the whole people as unworthy of trust’ (Nanda
141).
Over the course of this rhetoric movement the protest
development occurs over two phases; the inception
phase; and the rhetorical crisis
phase. Due to the fact that this protest movement occurred over a span of decades,
the events that occurred can be categorized into these two categories most
effectively. Once Gandhi became involved in the movement in 1915 the phase of inception began as the Mahatma began to
share and enact his new found ideals of peaceful civil disobedience and protest.
This alone sparked a movement for India’s independence one which strove for
peaceful resolutions above all else. As the movement progressed and gained
notoriety, Gandhi was able to successfully draw the eye of the world to the
injustices occurring within India, for example with the Salt March of 1930,
Gandhi successfully organized a protest march against Britain’s salt taxes, a
march in which Gandhi led followers from Ahmedabad to Dandi on the shore to
create their own salt. After being brutally harassed by British policemen while
protesting peacefully, the British withdrew themselves and called this event a
stalemate, shortly after changing the Salt taxes to more reasonable prices.
Rhetorical
Context
At the beginning of the 1900’s a self-aware India began
to emerge from the shadow that was British Imperialism. In 1915 Gandhi returned
to India after having spent 21 years in the South African colonies under
British rule, these 21 year changed Gandhi and “his exposure to the injustices
experienced by Indian indentured labour would prove to have a radicalizing
effect” (McLaughlan 431). As Robbie McLaughlan goes onto explain, it was during
this time after his return that Gandhi began to develop his philosophies of
passive resistance,
The
philosophy of passive resistance was given the name satyagraha (satya, truth; agraha, insistence) … For Gandhi, satyagraha represents an absolute
refusal to legitimise the presence of Europeans in colonial territories
(McLaughlan 431-432).
As McLaughlan explains,
satyagraha represented everything that the people of India (including Gandhi)
wanted to instill and represent, as well as representing the ideals that they
would never accept. During this time Indian culture was being suffocated by
imperialistic pressure placed on it by the British Empire, their customs,
language, way of life were all dying out to be replaced by Western ideologies
and practices. It is from this problem that Gandhi’s protest started for the
independence of Indian citizens under British Control. As mentioned above
Gandhi’s movement felt no need to accept the presence of Europeans in colonial
territories, and took on the ideals and beliefs to essentially be as polar
opposite as possible to the British and Western Ideals. McLaughlan stipulates
that in Gandhi’s mind violence was a “…European tradition that is fundamentally
alien to indigenous Indian culture. Violence is inherently European, so to
react to violence with yet more violence is an act of legitimizing the logic
and presence of the foreign invader” (McLaughlan 432). Under these ideals,
individuals under this movement believed that any violence used would be a direct
personification of the subjugation they had experienced. Thus the core ideals
and identities of the protest are shown; first, that peaceful civil
disobedience is to always be used in the face of violent oppressors, and two,
that the use of violence to accomplish a goal, stains the credibility by which
you have achieved said goal and furthers the process of colonization through
the assimilation of the oppressor’s culture.
Although there have been many historical accounts of
violent revolts yielding desired outcomes for the parties enacting them, the
identities that Gandhi’s instilled in his teachings attempted to show that a
passive, satyagraha approach to handling a violent adversary can yield the same
if not better results. The argument that McLaughlin makes in his journal is one
to support the idea that as compared to James Connolly’s violent beliefs on how
to gain independence for Ireland from an imperialistic British Empire in the
early 20th century, Gandhi’s methods of civil-disobedience and non-violence
were more effective in disrupting and stopping the Imperial British Empires
reign.
In
refusing to endorse violence, Gandhi establishes a dynamic of conflict between
the colonized and the colonizer that completely disrupts the established order
of being. In doing so, passive resistance ruptures the logic of late
nineteenth- and early twentieth-century British imperialism in a way that is
significantly more traumatic than the militarism adopted by Pearse and Connolly…
Žižek contends that… ‘What Gandhi did, although it was very peaceful but in a
way extremely violent, was to boycott customs, etc. He targeted the entire
structure of the British Colonial State’. The Indian nationalists, shaped in
the image of Gandhi, were successful precisely because they targeted the basic
functions of the British Colonial State as opposed to engaging the British in
an uneven military conflict (McLaughlan 343-434).
During the fight for independence, Gandhi’s movement
clearly voiced their rhetorical goals, which were to fight the injustices that
the British Empire was imposing through the use of non-violent civilly
disobedient acts, such as refusing the payment of taxes, making their own
clothes, and even making their own salt. These acts of civil disobedience were
effective in that because the members of this movement were acting
non-violently, any violence inflicted upon them while peacefully protesting
made the British appear harsh and cruel to the outside world. This concept is
the main idea behind satyagraha and is what makes it effective in resisting
violent colonizers. The notion that using non-violent protest methods actually
works against violent reformation is exactly the end the result that Gandhi’s
movement wanted to shed light upon.
Civil disobedience as an act of protest is the main
rhetorical goal of this movement, however this differs slightly from the
legislative, social, and political goals of Gandhi’s movement. Although these
goals are similar to the rhetorical goal in the sense that all the goals involve
independence from British rule, they differ in the idea that rhetorically
Gandhi wanted his followers to ideologically stay away and independent from
British/Western influence. Whereas the legislative, social, and political goals
of Gandhi’s movement were to become completely independent from Britain and
become their own self governing body so as to create their own influence. The
difference in these goals is ideological, where one is a state of mind and one
is a tangible achievement.
During Gandhi’s independence movement a key factor to the
success of his protests was the context in which each was placed. The reason
context plays such an important role is because within certain contexts,
Gandhi’s non-violent forms of protest would not be affective, for example if
the end goal of a violent entity or country is to eradicate another people, it
would most likely not be in the best interest of those ‘people’ to just peacefully
lay back and allow them to succeed in eradicating them. However, under the
circumstances of a violent oppressive imperialistic force, the context is
perfect for Gandhi’s methodology due the oppressors want to stay and maintain a
presence/ruling over the resources and people within the colonized nation by
using force, and fear. The difference between the two contexts in a broader
scope is that under one context the oppressing force has no remorse for the
actions they inflict upon the oppressed and only care about their end goals,
whereas in the other context the oppressing force must take into consideration
remorse, as well as outside speculation on the actions they commit as a ‘parent’
nation.
The methodology that Gandhi used, and the movement that
he started was a revolutionary thought at the time and gained publicity worldwide.
This in part helped to support Gandhi’s movement by shedding light (globally)
on the social inequities and injustices occurring to colonialized Indians. It
also brought Gandhi’s followers closer together under the unified cause of
satyagraha when placed under the global spotlight. And ultimately Gandhi’s
teachings inspired individuals to be proud and to be determined in holding fast
to a non-violent form of protest.
Analysis
of a Movement Artifact
While looking at Mahatma Gandhi’s philosophy of satyagahra,
the most important aspect to take note of is the non-violent approach to civil
disobedience. Gandhi was known for his non-violent work in civil rights for
Indians against British Colonialism, however one of his most notable
demonstrations/act of civil disobedience was “The Salt March to the remote
sea-side village of Dandi” (Weber, 46). This demonstration took place in 1930
and was a message to the British Empire that the citizens of India were tired
of the unfair salt taxes, and that to protest them, they would make their own
salt and boycott British manufactured salt. “And this was to be done by
breaking the iniquitous salt laws that meant that even the poorest laborer who
sweated under a hot Indian sun could not gather natural salt to supplement the
most meagre of diets without paying exorbitant taxes” (Weber, 46-47).
A protest event such as this represented Gandhi and his
followers’ identities perfectly. The Mahatma preached non-violent approaches to
all conflicts, therefore a march and boycott to protest government policies
held fast to the identities that they were attempting to evoke. Although the
British were the main targets that Gandhi was attempting to influence during
this march, he also faced problems amongst the followers that he gained while
performing these demonstrations. For example, author Thomas Weber recounts an
experience that Gandhi had while still marching to the Dandi,
On
the ninth day, at the village of Gajera, Gandhi continued his living sermon. A
dais had been erected under a large banyan tree for Gandhi’s afternoon speech.
Four to five thousand people sat patiently waiting for the Mahatma to tell them
about the iniquities of the salt tax and the evils of British rule, but the
ever punctual Gandhi just sat on the platform and waited. And waited. Tension
increased. For the first time during the march, untouchables had been
prohibited from sitting with the rest of the audience. Gandhi instructed his
followers to sit among the excluded and finally announced: ‘This meeting has
not yet started…. Either you invite the untouchables and my volunteers to sit
freely among you or I’ll have to address you from the hill where they are
sitting.’ (Weber, 48)
Due to the influence of
British colonialism, the caste system was much more enforced, believed, and
upheld. Because of this, individuals within Gandhi’s following who came from a
higher caste level unknowingly aimed to destroy Gandhi’s cause if they still
held on to their belief in the caste system. Gandhi’s philosophy of satyagraha
represents peaceful civil disobedience, however it also represents Gandhi’s
desire to liberate and separate from all British ties, beliefs, and western
influences as well as creating equality for every single Indian individual,
high caste and untouchables alike. Thus the introduction of individuals who
still supported British doctrines or beliefs, even unknowingly, severely
challenged Gandhi and his movements goals and identities. Not only was he
having to physically protest against British acts of inequity, but he was also
having to fight the hold that British colonialism had taken over brainwashed
high caste members who thought themselves superior in some way. “It was
becoming dark on the last part of the journey so a pressurized petromax lantern
was lit. The servant carrying the lantern was prodded to walk faster to keep up
with the Mahatma. Gandhi saw what was happening – a lowly local being
mistreated by a prominent nationalist” (Weber, 49). As Gandhi dealt with these
incidents and inspired change in individuals who still held to these
principles, he was representing and evoking his movements identity. By standing
up for all his followers, and showing forgiveness in times of turmoil during
the Salt March, Gandhi was able to effectively influence his followers that the
road to a unified and free India started with accepting all members of one’s
society as equal.
Gandhi was also effective in his use of pathos throughout
the Salt March, by utilizing his method of non-violent civil disobedience Gandhi
and his followers were able to evoke from the world a feeling of sympathy for
themselves. Due to the fact that they were protesting non-violently as they met
confrontation from British officials in Dandi, they were seen as victims from a
‘big bad’ British Empire after thousands of Indians were jailed including
Gandhi, for making their own salt. This use of pathos and emotional connection,
was very important in helping to support Gandhi’s identity of satyagraha,
without the sympathy that was gained though its use, satyagraha would
ultimately be ineffective in promoting the change it seeks.
When speaking in terms of rhetorical context, the Salt
March was precisely the type of situation that Gandhi and his movement looked
for in utilizing their rhetoric strategy effectively.
The context in which the protest
was placed was ideal for showing the effectiveness of Gandhi and his movements
identity, by utilizing the heartstring on the global eye to show people the
inequalities and mistreatment that Indians were facing at the time under
British colonial rule.
1. Is the identity that I am researching clear? Is there anything you think I should add to clarify it?
2. Are my use of resources effective and do they add to my overall paper?
3. What areas specifically do you think need the most work?
Works
Cited
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"Civil Resistance: Reflections On An Idea Whose Time Has Come." Global
Governance 20.3
(2014): 351-358. Academic Search Alumni Edition. Web. 25 Oct. 2016.
Fernée, Tadd.
"Gandhi And The Heritage Of Enlightenment: Non-Violence, Secularism And
Conflict
Resolution." International Review Of Sociology 24.2
(2014): 309-324. Academic Search Alumni Edition. Web. 25 Oct. 2016.
Ferrari,
Michel, et al. "Why Is Gandhi Wise? A Cross-Cultural Comparison Of Gandhi
As An
Exemplar
Of Wisdom." Journal Of Adult Development 23.4 (2016):
204-213. Academic Search Alumni Edition. Web. 25 Oct. 2016.
Gupta, R.C. Indian Freedom Movement and Thought: Nehru
and the Politics of ‘Right’ versus
‘Left’ (1930-1947). Sterling
Publishers, 1983.
McLaughlan, Robbie.
"Connolly, Gandhi And Anticolonial (Non)Violence." Irish
Studies
Review 24.4
(2016): 430-440. Humanities International Complete. Web. 25 Oct.
2016.
Nanda, B.R. Mahatma Gandhi. Oxford University Press,
28 Oct. 1989.
Phibbs, Cheryl. The Montgomery Bus Boycott: A History and
Reference Guide. Greenwood,
2009.
Raina, Vinod.
"Political Diversity, Common Purpose: Social Movements In
India." Inter-Asia
Cultural
Studies 5.2 (2004): 320-327. Humanities
International Complete. Web. 25 Oct. 2016.
Scalmer,
Sean. Gandhi in the West: The Mahatma and the Rise of Radical Protest.
Cambridge
University Press, 2011.
de
Schweinitz, Karl, Jr. The Rise and Fall of British India: Imperialism as
inequality. Methuen,
1983.
Weber, thomas. "Grandhiam Nonviolence And The Salt March." Social Alternatives 21.2 (2002): 46-51. Political Science Complete. Web. 7 Nov. 2016
Weber, thomas. "Grandhiam Nonviolence And The Salt March." Social Alternatives 21.2 (2002): 46-51. Political Science Complete. Web. 7 Nov. 2016
Revision Plan:
ReplyDeleteFIrst I would like to try and shorten many of the quotations i have used throughout my writing and make them paraphrases. Along with this I want to elaborate with more supporting detail the reason for my use of many of the quotes. I would also like to clarify the identity I am talking about and clearly define what it is I am looking at. Structurally I believe that I could have organized sections of information more appropriately, and my examples of ethos, pathos and logos were lacking. Overall I want to polish my writings off by removing unnecessary information, clarifying points I am making, and more appropriately using my sources within my paper.
Intro:
my intro will consist of an introduction to the philosophies of Gandhi, which I will then support by stating my thesis that I will be showing that peaceful protest played a major role in the liberation of India from British-colonial rule, under the leadership of Gandhi. In this introduction I will lay out the format of my paper and the key points I made and how those key ultimately show that under the circumstances at the time Gandhi's movement of peaceful protest was the most affective at enacting change for India.
Conclusion:
For my conclusion I will re-iterate the importance of the context In which Gandhi's movement took place. I will also restate my thesis in a different way and go over my concluding thoughts on how peaceful protest was so successful and how it has had a lasting effect on protest movements and causes even today. In this section I hope to convince the audience that the effects and supporting evidence that I have shown on Gandhi's peaceful protest methods were effective at making a social statement and a change for Indian liberation.