Nonviolence is the personal practice of not causing harm to others under any condition. It may come from the belief that hurting people, animals and/or the environment is unnecessary to achieve an outcome and it may refer to a general philosophy of abstention from violence. It may be based on moral, religious or spiritual principles, or the reasons for it may be strategic or pragmatic . Failure to distinguish between the two types of nonviolent approaches can lead to distortion in the concept's meaning and effectiveness, which can subsequently result in confusion among the audience. Although both principled and pragmatic nonviolent approaches preach for nonviolence, they may have distinct motives, goals, philosophies, and techniques. However, rather than debating the best practice between the two approaches, both can indicate alternative paths for those who do not want to use violence.
131-589: The Salt march , also known as the Salt Satyagraha , Dandi March , and the Dandi Satyagraha , was an act of nonviolent civil disobedience in colonial India , led by Mahatma Gandhi . The 24-day march lasted from 12 March 1930 to 6 April 1930 as a direct action campaign of tax resistance and nonviolent protest against the British salt monopoly . Another reason for this march was that
262-504: A fruitarian diet so as to avoid the destruction of plants. Scholars claim the principles of ecological non-violence is innate in the Hindu tradition, and its conceptual fountain has been Ahimsa as their cardinal virtue. The dharmic philosophy of ancient India exists in all Indian languages and culture. For example, the Tirukkuṛaḷ , written between 200 BCE and 500 CE, and sometimes called
393-477: A "poor man's struggle". Each night they slept in the open. The only thing that was asked of the villagers was food and water to wash with. Gandhi felt that this would bring the poor into the struggle for sovereignty and self-rule, necessary for eventual victory. Thousands of satyagrahis and leaders like Sarojini Naidu joined him. Every day, more and more people joined the march, until the procession of marchers became at least 3 km long. To keep up their spirits,
524-417: A crowd of about 4,000. At Aslali, and the other villages that the march passed through, volunteers collected donations, registered new satyagrahis, and received resignations from village officials who chose to end co-operation with British rule. As they entered each village, crowds greeted the marchers, beating drums and cymbals. Gandhi gave speeches attacking the salt tax as inhuman, and the salt satyagraha as
655-620: A hand to ward off blows." Soldiers began clubbing the satyagrahis with steel tipped lathis in an incident that attracted international attention. United Press correspondent Webb Miller reported that: Not one of the marchers even raised an arm to fend off the blows. They went down like ten-pins. From where I stood I heard the sickening whacks of the clubs on unprotected skulls. The waiting crowd of watchers groaned and sucked in their breaths in sympathetic pain at every blow. Those struck down fell sprawling, unconscious or writhing in pain with fractured skulls or broken shoulders. In two or three minutes
786-409: A hierarchy of life. Mobile beings are given higher protection than immobile ones. For the mobile beings, they distinguish between one-sensed, two-sensed, three-sensed, four-sensed and five-sensed ones; a one-sensed animal has touch as its only sensory modality. The more senses a being has, the more they care about non-injuring it. Among the five-sensed beings, the precept of non-injury and non-violence to
917-413: A historical figure, followed by Parshvanatha (Pārśvanātha) the twenty-third Tirthankara lived in about the 8th century BCE. He founded the community to which Mahavira's parents belonged. Ahimsa was already part of the "Fourfold Restraint" ( Caujjama ), the vows taken by Parshva's followers. In the times of Mahavira and in the following centuries, Jains were at odds with both Buddhists and followers of
1048-430: A human being can ever live his or her life without harming animal and plant life in some way; which and when plants or animal meat may be eaten, whether violence against animals causes human beings to become less compassionate, and if and how one may exert least harm to non-human life consistent with ahimsa precept, given the constraints of life and human needs. The Mahabharata permits hunting by warriors, but opposes it in
1179-477: A hunter defends his profession in a long discourse. Many of the arguments proposed in favor of non-violence to animals refer to the bliss one feels, the rewards it entails before or after death, the danger and harm it prevents, as well as to the karmic consequences of violence. The ancient Hindu texts discuss Ahimsa and non-animal life. They discourage wanton destruction of nature including of wild and cultivated plants. Hermits ( sannyasins ) were urged to live on
1310-479: A letter to her daughter, Naidu remarked: The little law breaker is sitting in a state of ‘Maun’ [silence] writing his article of triumph for Young India and I am stretched on a hard bench at the open window of a huge room that has 6 windows open to the sea breeze. As far as the eye can see there is a little Army – thousands of pilgrims who have been pouring in since yesterday to this otherwise deserted and exceedingly primitive village of fishermen. After
1441-732: A level of institutional recognition and endorsement at the global level. On November 10, 1998, the United Nations General Assembly proclaimed the first decade of the 21st century and the third millennium, the years 2001 to 2010, as the International Decade for the Promotion of a Culture of Peace and Non-Violence for the Children of the World . The nonviolence approach involves accepting that violence
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#17327657443311572-713: A moral sense, is in the Kapisthala Katha Samhita of the Yajurveda (KapS 31.11), which may have been written in about the 8th century BCE. Bowker states the word appears but is uncommon in the principal Upanishads. Kaneda gives examples of the word Ahimsa in these Upanishads. Other scholars suggest Ahimsa as an ethical concept that started evolving in the Vedas, becoming an increasingly central concept in Upanishads. The Chāndogya Upaniṣad , dated to
1703-404: A people rise in revolt. They cannot attack the abstract constitution or lead an army against proclamations and statutes ... Civil disobedience has to be directed against the salt tax or the land tax or some other particular point – not that; that is our final end, but for the time being it is our aim, and we must shoot straight. Gandhi felt that this protest would dramatise Purna Swaraj in
1834-790: A powerful tool for social protest and revolutionary social and political change. There are many examples of their use. Fuller surveys may be found in the entries on civil resistance , nonviolent resistance and nonviolent revolution . Certain movements which were particularly influenced by a philosophy of nonviolence have included Mahatma Gandhi 's leadership of a successful decades-long nonviolent struggle for Indian independence , Martin Luther King Jr. 's and James Bevel 's adoption of Gandhi's nonviolent methods in their Civil rights movement campaigns to remove legalized segregation in America, and César Chávez 's campaigns of nonviolence in
1965-443: A pragmatic justification, in that the technique of separating the deeds from the doers allows for the possibility of the doers changing their behaviour, and perhaps their beliefs. Martin Luther King Jr. wrote, "Nonviolent resistance... avoids not only external physical violence but also internal violence of spirit. The nonviolent resister not only refuses to shoot his opponent, but he also refuses to hate him." Nonviolence has obtained
2096-503: A propaganda victory out of all proportion to its size. Gandhi later claimed that success at Bardoli confirmed his belief in satyagraha and Swaraj : "It is only gradually that we shall come to know the importance of the victory gained at Bardoli ... Bardoli has shown the way and cleared it. Swaraj lies on that route, and that alone is the cure ..." Gandhi recruited heavily from the Bardoli Satyagraha participants for
2227-558: A result of violence: Congress Working Committee The Congress Working Committee ( CWC ) is the executive committee of the Indian National Congress . It was formed in December 1920 at Nagpur session of INC which was headed by C. Vijayaraghavachariar. It is composed of senior party leaders and is responsible for taking decisions on important policy and organizational matters, as well as guiding and directing
2358-510: A specific context while advocating violence in other contexts. For example, someone who passionately opposes abortion or meat eating may concurrently advocate violence to kill an abortion care provider or attack a slaughterhouse, which makes that person a violent person. Nonviolence or ahimsa is one of the cardinal virtues and an important tenet of Jainism , Buddhism , and Hinduism . Jain and Buddhist thoughts have explored nonviolence very deeply, not limiting it to humans but extending it to
2489-446: A student of Gandhian nonviolent resistance, concurred with this tenet, concluding that "nonviolence demands that the means we use must be as pure as the ends we seek." Proponents of nonviolence reason that the actions taken in the present inevitably re-shape the social order in like form. They would argue, for instance, that it is fundamentally irrational to use violence to achieve a peaceful society. Respect or love for opponents also has
2620-470: A way that was meaningful to every Indian. He also reasoned that it would build unity between Hindus and Muslims by fighting a wrong that touched them equally. After the protest gathered steam, the leaders realised the power of salt as a symbol. Nehru remarked about the unprecedented popular response, "it seemed as though a spring had been suddenly released." Gandhi had a long-standing commitment to nonviolent civil disobedience, which he termed satyagraha , as
2751-500: Is a profusion of ideas about the virtue of Ahimsa when applied to non-human life, but without a universal consensus. Alsdorf claims the debate and disagreements between supporters of vegetarian lifestyle and meat eaters was significant. Even suggested exceptions – ritual slaughter and hunting – were challenged by advocates of Ahimsa. In the Mahabharata both sides present various arguments to substantiate their viewpoints. Moreover,
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#17327657443312882-568: Is a synthesis of the Sanskrit words Satya (truth) and Agraha (insistence on). For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practicing nonviolent methods. In his words: 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
3013-531: Is born of Truth and Love or nonviolence, 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" ... His first significant attempt in India at leading mass satyagraha was the non-cooperation movement from 1920 to 1922. Even though it succeeded in raising millions of Indians in protest against
3144-473: Is captured in a 2008 documentary film Pray the Devil Back to Hell . The term "nonviolence" is often linked with peace or it is used as a synonym for it, and despite the fact that it is frequently equated with pacifism , this equation is rejected by nonviolent advocates and activists. Nonviolence specifically refers to the absence of violence and it is always the choice to do no harm or the choice to do
3275-483: Is considered hiṃsā (to injure) and abstaining from such an act is ahimsā (noninjury). The vow of ahimsā is considered the foremost among the 'five vows of Jainism'. Other vows like truth (Satya) are meant for safeguarding the vow of ahimsā. In the practice of Ahimsa, the requirements are less strict for the lay persons ( sravakas ) who have undertaken anuvrata (Smaller Vows) than for the Jain monastics who are bound by
3406-534: Is increasingly refined and emphasised, ultimately Ahimsa becomes the highest virtue by the late Vedic era (about 500 BCE). For example, hymn 10.22.25 in the Rig Veda uses the words Satya (truthfulness) and Ahimsa in a prayer to deity Indra; later, the Yajur Veda dated to be between 1000 BCE and 600 BCE, states, "may all beings look at me with a friendly eye, may I do likewise, and may we look at each other with
3537-463: Is like injury caused by deliberate action. Eating honey is strictly outlawed, as it would amount to violence against the bees. Some Jains abstain from farming because it inevitably entails unintentional killing or injuring of many small animals, such as worms and insects, but agriculture is not forbidden in general and there are Jain farmers. Theoretically, all life forms are said to deserve full protection from all kinds of injury, but Jains recognise
3668-597: Is part of the Five Precepts ( Pañcasīla ), the first of which has been to abstain from killing. This precept of Ahimsa is applicable to both the Buddhist layperson and the monk community. The Ahimsa precept is not a commandment and transgressions did not invite religious sanctions for layperson, but their power has been in the Buddhist belief in karmic consequences and their impact in afterlife during rebirth. Killing, in Buddhist belief, could lead to rebirth in
3799-627: Is seen as inevitable, and the rejection of violence is an effective way to challenge power. Those who follow pragmatic nonviolence ideology are willing to engage in nonviolent coercion, and try to avoid suffering. Nicolas Walter noted the idea that nonviolence might work "runs under the surface of Western political thought without ever quite disappearing". Walter noted Étienne de La Boétie 's Discourse on Voluntary Servitude (sixteenth century) and P.B. Shelley's The Masque of Anarchy (1819) contain arguments for resisting tyranny without using violence. In 1838, William Lloyd Garrison helped found
3930-572: Is speculative, and though Jainism is an ancient tradition the oldest traceable texts of Jainism tradition are from many centuries after the Vedic era ended. Chāndogya Upaniṣad also names Ahimsa, along with Satyavacanam (truthfulness), Arjavam (sincerity), Danam (charity), Tapo (penance/meditation), as one of five essential virtues (CU 3.17.4). The Sandilya Upanishad lists ten forbearances: Ahimsa , Satya, Asteya, Brahmacharya, Daya, Arjava, Kshama, Dhriti, Mitahara and Saucha. According to Kaneda,
4061-449: Is that evil-doers who deserve death should be killed, and that a king in particular is obliged to punish criminals and should not hesitate to kill them, even if they happen to be his own brothers and sons. Other scholars conclude that the scriptures of Hinduism suggest sentences for any crime must be fair, proportional and not cruel. The Hindu precept of 'cause no injury' applies to animals and all life forms. This precept isn't found in
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4192-499: Is the highest virtue , Ahimsa is the highest self-control, Ahimsa is the greatest gift, Ahimsa is the best suffering, Ahimsa is the highest sacrifice, Ahimsa is the finest strength, Ahimsa is the greatest friend, Ahimsa is the greatest happiness, Ahimsa is the highest truth, and Ahimsa is the greatest teaching. Some other examples where the phrase Ahimsa Paramo Dharma are discussed include Adi Parva , Vana Parva and Anushasana Parva . The Bhagavad Gita , among other things, discusses
4323-462: Is the highest moral virtue. For example, Mahaprasthanika Parva has the verse: अहिंसा परमो धर्मस् तथाहिंसा परो दमः। अहिंसा परमं दानम् अहिंसा परमस् तपः। अहिंसा परमो यज्ञस् तथाहिंसा परं बलम्। अहिंसा परमं मित्रम् अहिंसा परमं सुखम्। अहिंसा परमं सत्यम् अहिंसा परमं श्रुतम्॥ The above passage from Mahabharata emphasises the cardinal importance of Ahimsa in Hinduism, and literally means: Ahimsa
4454-426: Is wrong and nonviolence is the best ethical response to any conflict. The followers of this approach believe in human harmony and a moral rejection of violence and coercion. They accept the total commitment to nonviolence and encourage those who want to use nonviolent actions to reject all forms of violence and coercion. Principled nonviolence has a religious or ideological basis. This type of nonviolence aims to change
4585-738: The Bombay , Mysore and Central Provinces . Gujarati peasants refused to pay tax, under threat of losing their crops and land. In Midnapore , Bengalis took part by refusing to pay the chowkidar tax. The British responded with more laws, including censorship of correspondence and declaring the Congress and its associate organisations illegal. None of those measures slowed the civil disobedience movement. There were outbreaks of violence in Calcutta (now spelled Kolkata), Karachi, and Gujarat. Unlike his suspension of satyagraha after violence broke out during
4716-656: The Harijan movement. However, even though British authorities were again in control by the mid-1930s, Indian, British, and world opinion increasingly began to recognise the legitimacy of claims by Gandhi and the Congress Party for sovereignty and self-rule. The Satyagraha campaign of the 1930s also forced the British to recognise that their control of India depended entirely on the consent of the Indians – Salt Satyagraha
4847-597: The High Command . Sources: President Members The Congress has not held internal elections for CWC for nearly 20 years and the last elections were held in 1998. In 2017 Election Commission ordered it to hold internal elections but as of 2020 no elections were held. When Congress was trying to forge an alliance with ideologically opposite Shiv Sena in Maharashtra in 2019, Congress leader Sanjay Nirupam publicly urged Sonia Gandhi to dissolve
4978-784: The Indian National Congress and the first woman governor of free India, she was a fervent advocate for India, avidly mobilizing support for the Indian independence movement. She was also the first woman to be arrested in the salt march." British documents show that the British government was shaken by Satyagraha. Nonviolent protest left the British confused about whether or not to jail Gandhi. John Court Curry, an Indian Imperial Police officer from England, wrote in his memoirs that he felt nausea every time he dealt with Congress demonstrations in 1930. Curry and others in British government, including Wedgwood Benn , Secretary of State for India, preferred fighting violent rather than nonviolent opponents. Gandhi himself avoided further active involvement after
5109-578: The Mahavrata "Great Vows". The statement ahimsā paramo dharmaḥ is often found inscribed on the walls of the Jain temples . Like in Hinduism, the aim is to prevent the accumulation of harmful karma. When lord Mahaviraswami revived and reorganized the Jain faith in the 6th or 5th century BCE, Rishabhanatha (Ādinātha), the first Jain Tirthankara , whom modern Western historians consider to be
5240-526: The New England Non-Resistance Society , a society devoted to achieving racial and gender equality through the rejection of all violent actions. In modern industrial democracies, nonviolent action has been used extensively by political sectors without mainstream political power such as labor, peace, environment and women's movements. Lesser known is the role that nonviolent action has played and continues to play in undermining
5371-657: The Non-cooperation movement of 1920–22, and directly followed the Purna Swaraj declaration of sovereignty and self-rule by the Indian National Congress on 26 January 1930 by celebrating Independence Day. It gained worldwide attention which gave impetus to the Indian independence movement and started the nationwide Civil Disobedience Movement which continued until 1934 in Gujarat. At midnight on 31 December 1929,
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5502-611: The Satyagraha movement with the Gujarati/Hindi term ahimsa (અહિંસા/अहिंसा) only after 1915. Furthermore, Gandhi started adopting the English term "nonviolence" only after the Rowlatt Satyagraha in 1919. Before Gandhi, scholars of Oriental studies translated the Sanskrit term ahimsa as "non-killing" or "non-injury," but never as "non-violence." Thus, "nonviolence" represents a modern concept that emerged in
5633-561: The Tamil Veda , is one of the most cherished classics written in a South Indian language. The Tirukkuṛaḷ dedicates Chapters 26, 32 and 33 of Book 1 to the virtue of ahimsa, namely, moral vegetarianism , non-harming , and non-killing , respectively. The Tirukkuṛaḷ says that ahimsa applies to all life forms. In Jainism, the understanding and implementation of Ahimsā is more radical, scrupulous, and comprehensive than in any other religion. Killing any living being out of passions
5764-649: The Tirukkuṛaḷ , which is believed to be of Hindu or Jain origin, decrees ahimsa and moral vegetarianism as the most fundamental of all personal virtues. These ideas can also be found in Western mystical and Neoplatonic traditions. In modern times, several scholars have endeavored to clarify the theoretical intellectual foundations for principled nonviolence and the manner in which such principles might be implemented in practical terms. Included among them are Kevin P. Clements and Robert L. Holmes . Mahatma Gandhi
5895-643: The Vedaranyam salt march in parallel on the east coast. His group started from Tiruchirappalli , in Madras Presidency (now part of Tamil Nadu ), to the coastal village of Vedaranyam . After making illegal salt there, he too was arrested by the British. The civil disobedience in 1930 marked the first time women became mass participants in the struggle for freedom. Thousands of women, from large cities to small villages, became active participants in satyagraha. Gandhi had asked that only men take part in
6026-756: The non-cooperation campaign for Indian independence led by Mahatma Gandhi , the Civil Rights Movement in the United States , and the People Power Revolution in the Philippines . Also of primary significance is the notion that just means are the most likely to lead to just ends. When Gandhi said that "the means may be likened to the seed, the end to a tree," he expressed the philosophical kernel of what some refer to as prefigurative politics . Martin Luther King Jr.,
6157-601: The 1960s to protest the treatment of Mexican farm workers in California . The 1989 " Velvet Revolution " in Czechoslovakia that saw the overthrow of the Communist government is considered one of the most important of the largely nonviolent Revolutions of 1989 . Most recently the nonviolent campaigns of Leymah Gbowee and the women of Liberia were able to achieve peace after a 14-year civil war. This story
6288-547: The 8th or 7th century BCE, one of the oldest Upanishads , has the earliest evidence for the Vedic era use of the word Ahimsa in the sense familiar in Hinduism (a code of conduct). It bars violence against "all creatures" ( sarvabhuta ) and the practitioner of Ahimsa is said to escape from the cycle of rebirths (CU 8.15.1). Some scholars state that this 8th or 7th-century BCE mention may have been an influence of Jainism on Vedic Hinduism. Others scholar state that this relationship
6419-560: The British Raj salt laws at 8:30 am on 6 April 1930, it sparked large-scale acts of civil disobedience against the salt laws by millions of Indians. After making the salt by evaporation at Dandi, Gandhi continued southward along the coast, making salt and addressing meetings on the way. The Congress Party planned to stage a satyagraha at the Dharasana Salt Works, 40 km (25 mi) south of Dandi. However, Gandhi
6550-406: The British Raj tax revenue, and hurt the poorest Indians the most significantly. Explaining his choice, Gandhi said, "Next to air and water, salt is perhaps the greatest necessity of life." In contrast to the other leaders, the prominent Congress statesman and future Governor-General of India , C. Rajagopalachari , understood Gandhi's viewpoint. In a public meeting at Tuticorin , he said: Suppose,
6681-505: The British telegraph operators in India. Only after threatening to expose British censorship was his story allowed to pass. The story appeared in 1,350 newspapers throughout the world and was read into the official record of the United States Senate by Senator John J. Blaine . Salt Satyagraha succeeded in drawing the attention of the world. Millions saw the newsreels showing the march. Time declared Gandhi its 1930 Man of
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#17327657443316812-563: The British-created Rowlatt Act , violence broke out at Chauri Chaura , where a mob killed 22 unarmed policemen. Gandhi suspended the protest, against the opposition of other Congress members. He decided that Indians were not yet ready for successful nonviolent resistance. The Bardoli Satyagraha in 1928 was much more successful. It succeeded in paralysing the British government and winning significant concessions. More importantly, due to extensive press coverage, it scored
6943-488: The Civil Disobedience Movement needed a strong inauguration that would inspire more people to follow Gandhi's example. Gandhi started this march with 78 of his trusted volunteers. The march spanned 387 kilometres (240 mi), from Sabarmati Ashram to Dandi , which was called Navsari at that time (now in the state of Gujarat). Growing numbers of Indians joined them along the way. When Gandhi broke
7074-579: The Dandi march, which passed through many of the same villages that took part in the Bardoli protests. This revolt gained momentum and had support from all parts of India. On 5 February, newspapers reported that Gandhi would begin civil disobedience by defying the salt laws. The salt satyagraha would begin on 12 March and end in Dandi with Gandhi breaking the Salt Act on 6 April. Gandhi chose 6 April to launch
7205-452: The Gandhi broke the salt laws, about 700 telegrams were sent out from the post office nearest to Dandi, at Jalalpur. Most of them were by the journalists, who were there to break this news. 78 marchers accompanied Gandhi on his march. Most of them were between the ages of 20 and 30. These men hailed from almost all parts of the country. The march gathered more people as it gained momentum, but
7336-746: The Gandhian era, there was only one recorded instance, almost coincidental, of the term "nonviolence" being used as a political concept, which appeared in a Wisconsin newspaper published in 1914. The term spread globally during India's first Non-cooperation movement (1919–1922) , gaining recognition as a distinct concept. E. Hazama conducted the first comprehensive analysis of Gandhi's writings in three languages (Gujarati, Hindi, and English) from three versions of Gandhi's Collected Works: Gāndhījīnō Aksharadēha (ગાંધીજીનો અક્ષરદેહ), Sampūrn Gāndhī Vāngmay (सम्पूर्ण गाँधी वांग्मय), and Collected Works of Mahatma Gandhi . This analysis revealed that Gandhi began linking
7467-562: The INC (Indian National Congress) raised the triple color flag of India on the banks of the Ravi at Lahore . The Indian National Congress, led by Gandhi and Jawaharlal Nehru , publicly issued the Declaration of Sovereignty and Self-rule, or Purna Swaraj , on 26 January 1930. (Meaning purna , "complete," swa , "self," raj , "rule," so therefore "complete self-rule") The declaration included
7598-554: The Indian National Congress chose satyagraha as their main tactic for winning Indian sovereignty and self-rule from British rule and appointed Gandhi to organise the campaign. Gandhi chose the 1882 British Salt Act as the first target of satyagraha. The Salt March to Dandi, and the beating by the colonial police of hundreds of nonviolent protesters in Dharasana, which received worldwide news coverage, demonstrated
7729-507: The Indian people of their freedom but has based itself on the exploitation of the masses, and has ruined India economically, politically, culturally, and spiritually. We believe, therefore, that India must sever the British connection and attain Purna Swaraj or complete sovereignty and self-rule. The Congress Working Committee gave Gandhi the responsibility for organising the first act of civil disobedience , with Congress itself ready to take charge after Gandhi's expected arrest. Gandhi's plan
7860-558: The Non-co-operation movement, this time Gandhi was "unmoved". Appealing for violence to end, at the same time Gandhi honoured those killed in Chittagong and congratulated their parents "for the finished sacrifices of their sons ... A warrior's death is never a matter for sorrow." During the first phase of the Indian civil disobedience movement from 1929 to 1931, the second MacDonald ministry headed by Ramsay MacDonald
7991-637: The Second Round Table Conference . Although over 60,000 Indians were jailed as a result of the Salt Satyagraha, the British did not make immediate major concessions. The Salt Satyagraha campaign was based upon Gandhi's principles of non-violent protest called satyagraha , which he loosely translated as "truth-force". Literally, it is formed from the Sanskrit words satya , "truth", and agraha , "insistence". In early 1920
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#17327657443318122-464: The Semai believe that as Malaysia industrialises, it will be harder for the Semai to use their strategy of fleeing and they will have to fight instead. Ahimsa as an ethical concept evolved in Vedic texts . The oldest scripts, along with discussing ritual animal sacrifices, indirectly mention Ahimsa, but do not emphasise it. Over time, the Hindu scripts revise ritual practices and the concept of Ahimsa
8253-514: The Semai's non-violence is a response to historic threats from slaving states; as the Semai were constantly defeated by slavers and Malaysian immigrants, they preferred to flee rather than fight and thus evolved into a general norm of non-violence. This does not mean the Semai are incapable of violence however; during the Malayan Emergency , the British enlisted some Semai to fight against MNLA insurgents and according to Robert Knox Dentan
8384-558: The Vedic religion or Hindus, whom they accused of negligence and inconsistency in the implementation of Ahimsa. According to the Jain tradition either lacto vegetarianism or veganism is mandatory. The Jain concept of Ahimsa is characterised by several aspects. It does not make any exception for ritual sacrificers and professional warrior-hunters. Killing of animals for food is absolutely ruled out. Jains also make considerable efforts not to injure plants in everyday life as far as possible. Though they admit that plants must be destroyed for
8515-495: The Viceroy held any prospect of a "salt protest" in disdain. After he ignored the letter and refused to meet with Gandhi, the march was set in motion. Gandhi remarked, "On bended knees, I asked for bread and I have received stone instead." The eve of the march brought thousands of Indians to Sabarmati to hear Gandhi speak at the regular evening prayer. American academic writing for The Nation reported that "60,000 persons gathered on
8646-517: The Year, comparing Gandhi's march to the sea "to defy Britain's salt tax as some New Englanders once defied a British tea tax". Civil disobedience continued until early 1931, when Gandhi was finally released from prison to hold talks with Irwin. It was the first time the two held talks on equal terms, and resulted in the Gandhi–Irwin Pact . The talks would lead to the Second Round Table Conference at
8777-405: The animal world as well as nature, in a very explicit fashion. In Jainism, it is the very core idea of very 'way of life' practicing it in mun (thoughts), vachan (spoken word) and karm (action). It is a multidimensional concept, inspired by the premise that all living beings have the spark of the divine spiritual energy; therefore, to hurt another being is to hurt oneself. It has also been related to
8908-418: The attacker, and avoid the conflict. The best defence is one where the victim is protected, as well as the attacker is respected and not injured if possible. Under Ahimsa and Aikido, there are no enemies, and appropriate self-defence focuses on neutralising the immaturity, assumptions and aggressive strivings of the attacker. Tähtinen concludes that Hindus have no misgivings about death penalty; their position
9039-495: The bank of the river to hear Gandhi's call to arms. This call to arms was perhaps the most remarkable call to war that has ever been made." On 12 March 1930, Gandhi and 78 satyagrahis, among whom were men belonging to almost every region, caste, creed, and religion of India, set out on foot for the coastal village of Dandi in Navsari district of Gujarat , 385 km from their starting point at Sabarmati Ashram . The Salt March
9170-479: The basis for achieving Indian sovereignty and self-rule. Referring to the relationship between Satyagraha and Purna Swaraj , Gandhi saw "an inviolable connection between the means and the end as there is between the seed and the tree". He wrote, "If the means employed are impure, the change will not be in the direction of progress but very likely in the opposite. Only a change brought about in our political condition by pure means can lead to real progress." Satyagraha
9301-551: The case of hermits who must be strictly nonviolent. Sushruta Samhita , a Hindu text written in the 3rd or 4th century, in Chapter XLVI suggests proper diet as a means of treating certain illnesses, and recommends various fishes and meats for different ailments and for pregnant women, and the Charaka Samhita describes meat as superior to all other kinds of food for convalescents. Across the texts of Hinduism, there
9432-521: The colonial government. Initially, Gandhi's choice of the salt tax was met with incredulity by the Working Committee of the Congress, Jawaharlal Nehru and Divyalochan Sahu were ambivalent; Sardar Patel suggested a land revenue boycott instead. The Statesman , a prominent newspaper, wrote about the choice: "It is difficult not to laugh, and we imagine that will be the mood of most thinking Indians." The British colonial administration too
9563-430: The context of Gandhi's political movement. In the political realm, advocates of nonviolent action believe cooperation and consent are the roots of civil or political power: all regimes, including bureaucratic institutions, financial institutions, and the armed segments of society (such as the military and police); depend on compliance from citizens. On a national level, the strategy of nonviolent action seeks to challenge
9694-530: The doubts and questions about appropriate response when one faces systematic violence or war. These verses develop the concepts of lawful violence in self-defence and the theories of just war . However, there is no consensus on this interpretation. Gandhi, for example, considers this debate about nonviolence and lawful violence as a mere metaphor for the internal war within each human being, when he or she faces moral questions. The classical texts of Hinduism devote numerous chapters discussing what people who practice
9825-515: The effective use of civil disobedience as a technique for fighting against social and political injustice. The satyagraha teachings of Gandhi and the March to Dandi had a significant influence on American activists Martin Luther King Jr. , James Bevel , and others during the Civil Rights Movement for civil rights for African Americans and other minority groups in the 1960s. The march was the most significant organised challenge to British authority since
9956-500: The end of 1930, Time magazine made him "Man of the Year" ). The New York Times wrote almost daily about the Salt March, including two front-page articles on 6 and 7 April. Near the end of the march, Gandhi declared, "I want world sympathy in this battle of right against might." Upon arriving at the seashore on 5 April, Gandhi was interviewed by an Associated Press reporter. He stated: I cannot withhold my compliments from
10087-480: The end of 1931. The Salt Satyagraha did not produce immediate progress toward dominion status or self-rule for India, did not elicit major policy concessions from the British, or attract much Muslim support. Congress leaders decided to end satyagraha as official policy in 1934, and Nehru and other Congress members drifted further apart from Gandhi, who withdrew from Congress to concentrate on his Constructive Programme, which included his efforts to end untouchability in
10218-617: The eyes of a friend". The term Ahimsa appears in the text Taittiriya Shakha of the Yajurveda (TS 5.2.8.7), where it refers to non-injury to the sacrificer himself. It occurs several times in the Shatapatha Brahmana in the sense of "non-injury". The Ahimsa doctrine is a late Vedic era development in Brahmanical culture. The earliest reference to the idea of non-violence to animals ("pashu-Ahimsa"), apparently in
10349-472: The following list of names consists of Gandhi himself and the first 78 marchers who were with Gandhi from the beginning of the Dandi March until the end. Most of them simply dispersed after the march was over. A memorial has been created inside the campus of IIT Bombay honouring these Satyagrahis who participated in the famous Dandi March. Mass civil disobedience spread throughout India as millions broke
10480-409: The founder of Aikido, described his inspiration as Ahimsa. According to this interpretation of Ahimsa in self-defence, one must not assume that the world is free of aggression. One must presume that some people will, out of ignorance, error or fear, attack other persons or intrude into their space, physically or verbally. The aim of self-defence, suggested Ueshiba, must be to neutralise the aggression of
10611-594: The fury of the police ... The police then began dragging the sitting men by the arms or feet, sometimes for a hundred yards, and throwing them into ditches. Vithalbhai Patel , former Speaker of the Assembly, watched the beatings and remarked, "All hope of reconciling India with the British Empire is lost forever." Miller's first attempts at telegraphing the story to his publisher in England were censored by
10742-492: The government for the policy of complete non interference adopted by them throughout the march .... I wish I could believe this non-interference was due to any real change of heart or policy. The wanton disregard shown by them to popular feeling in the Legislative Assembly and their high-handed action leave no room for doubt that the policy of heartless exploitation of India is to be persisted in at any cost, and so
10873-400: The ground was quilted with bodies. Great patches of blood widened on their white clothes. The survivors without breaking ranks silently and doggedly marched on until struck down ... Finally the police became enraged by the non-resistance ... They commenced savagely kicking the seated men in the abdomen and testicles. The injured men writhed and squealed in agony, which seemed to inflame
11004-444: The hellish realm, and for a longer time in more severe conditions if the murder victim was a monk. Saving animals from slaughter for meat, is believed to be a way to acquire merit for better rebirth. These moral precepts have been voluntarily self-enforced in lay Buddhist culture through the associated belief in karma and rebirth. The Buddhist texts not only recommended Ahimsa, but suggest avoiding trading goods that contribute to or are
11135-465: The hour approached: "We are entering upon a life and death struggle, a holy war; we are performing an all-embracing sacrifice in which we wish to offer ourselves as an oblation." Correspondents from dozens of Indian, European, and American newspapers, along with film companies, responded to the drama and began covering the event. For the march itself, Gandhi wanted the strictest discipline and adherence to satyagraha and ahimsa. For that reason, he recruited
11266-429: The impulse to be hateful and holding love for everyone, even those with whom one strongly disagrees. In this view, because violence is learned, it is necessary to unlearn violence by practicing love and compassion at every possible opportunity. For some, the commitment to non-violence entails a belief in restorative or transformative justice , an abolition of the death penalty and other harsh punishments. This may involve
11397-475: The independence movement in India ...), the figure reaches 3,337,400,000, a staggering 65% of humanity! All this in the teeth of the assertion, endlessly repeated, that nonviolence doesn't work in the 'real' world." As a technique for social struggle, nonviolent action has been described as "the politics of ordinary people", reflecting its historically mass-based use by populations throughout the world and history. Movements most often associated with nonviolence are
11528-399: The last resort. If war becomes necessary, its cause must be just, its purpose virtuous, its objective to restrain the wicked, its aim peace, its method lawful. War can only be started and stopped by a legitimate authority. Weapons used must be proportionate to the opponent and the aim of war, not indiscriminate tools of destruction. All strategies and weapons used in the war must be to defeat
11659-444: The least amount of harm, and passivity is the choice to do nothing. Sometimes nonviolence is passive, and other times it isn't. For example, if a house is burning down with mice or insects in it, the most harmless appropriate action is to put the fire out, not to sit by and passively let the fire burn. At times there is confusion and contradiction about nonviolence, harmlessness and passivity. A confused person may advocate nonviolence in
11790-408: The march with Gandhi's wife Kasturba at his side. Both were arrested before reaching Dharasana and sentenced to three months in prison. After their arrests, the march continued under the leadership of Sarojini Naidu , a woman poet and freedom fighter, who warned the satyagrahis, "You must not use any violence under any circumstances. You will be beaten, but you must not resist: you must not even raise
11921-570: The march, the actual breach of the salt laws by countless people from tomorrow. The following morning, after a prayer, Gandhi raised a lump of salty mud and declared, "With this, I am shaking the foundations of the British Empire." He then boiled it in seawater, producing illegal salt. He implored his thousands of followers to likewise begin making salt along the seashore, "wherever it is convenient" and to instruct villagers in making illegal, but necessary, salt. The others followed him and Sarojini Naidu addressing Gandhi, shouted ' Hail, law breaker '. In
12052-601: The march, though he stayed in close contact with the developments throughout India. He created a temporary ashram near Dandi. From there, he urged women followers in Bombay (now Mumbai) to picket liquor shops and foreign cloth. He said that "a bonfire should be made of foreign cloth. Schools and colleges should become empty." For his next major action, Gandhi decided on a raid of the Dharasana Salt Works in Gujarat , 40 km south of Dandi. He wrote to Lord Irwin , again telling him of his plans. Around midnight of 4 May, as Gandhi
12183-465: The marchers not from Congress Party members, but from the residents of his own ashram , who were trained in Gandhi's strict standards of discipline. The 24-day march would pass through 4 districts and 48 villages. The route of the march, along with each evening's stopping place, was planned based on recruitment potential, past contacts, and timing. Gandhi sent scouts to each village ahead of the march so he could plan his talks at each resting place, based on
12314-556: The marchers used to sing the Hindu Bhajan Raghupati Raghava Raja Ram while walking. At Surat, they were greeted by 30,000 people. When they reached the railhead at Dandi, more than 50,000 were gathered. Gandhi gave interviews and wrote articles along the way. Foreign journalists and three Bombay cinema companies shooting newsreel footage turned Gandhi into a household name in Europe and America (at
12445-617: The mass breaking of the salt laws for a symbolic reason – it was the first day of "National Week", begun in 1919 when Gandhi conceived of the national hartal (strike) against the Rowlatt Act . Gandhi prepared the worldwide media for the march by issuing regular statements from the Ashram , at his regular prayer meetings, and through direct contact with the press. Expectations were heightened by his repeated statements anticipating arrest, and his increasingly dramatic language as
12576-755: The necessity of caring for those who are violent. Nonviolence, for many, involves a respect and reverence for all sentient , and perhaps even non-sentient, beings . This might include abolitionism against animals as property, the practice of not eating animal products or by-products ( vegetarianism or veganism ), spiritual practices of non-harm to all beings, and caring for the rights of all beings. Mahatma Gandhi , James Bevel , and other nonviolent proponents advocated vegetarianism as part of their nonviolent philosophy. Buddhists extend this respect for life to animals and plants , while Jainism extend this respect for life to animals , plants and even small organisms such as insects . The classical Indian text of
12707-468: The needs of the local residents. Events at each village were scheduled and publicised in Indian and foreign press. On 2 March 1930 Gandhi wrote to the Viceroy , Lord Irwin , offering to stop the march if Irwin met eleven demands, including reduction of land revenue assessments, cutting military spending, imposing a tariff on foreign cloth, and abolishing the salt tax. His strongest appeal to Irwin regarded
12838-522: The notion that any violence has karmic consequences. While ancient scholars of Hinduism pioneered and over time perfected the principles of ahimsa , the concept reached an extraordinary status in the ethical philosophy of Jainism. According to historian David Hardiman , the English term "nonviolence" first appeared in Britain and the United States in the 19th century as a medical term. Before
12969-432: The oldest verses of Vedas, but increasingly becomes one of the central ideas between 500 BC and 400 AD. In the oldest texts, numerous ritual sacrifices of animals, including cows and horses, are highlighted and hardly any mention is made of Ahimsa to non-human life. Hindu scriptures, dated to between 5th century and 1st century BC, while discussing human diet, initially suggest kosher meat may be eaten, evolving it with
13100-543: The only interpretation I can put upon this non-interference is that the British Government, powerful though it is, is sensitive to world opinion which will not tolerate repression of extreme political agitation which civil disobedience undoubtedly is, so long as disobedience remains civil and therefore necessarily non-violent .... It remains to be seen whether the Government will tolerate as they have tolerated
13231-506: The opponent's heart and mind by showing love to them rather than hatred, partnering with the opponents to bring about social change by ending all violence and social injustices, and seeking a solution whereby all parties win. The techniques they use include persuasion while trying to avoid coercion, and they accept that suffering is part of the means to transform themselves and others. For many, practicing nonviolence goes deeper than abstaining from violent behavior or words. It means overriding
13362-445: The opponent, not designed to cause misery to the opponent; for example, use of arrows is allowed, but use of arrows smeared with painful poison is not allowed. Warriors must use judgment in the battlefield. Cruelty to the opponent during war is forbidden. Wounded, unarmed opponent warriors must not be attacked or killed, they must be brought to your realm and given medical treatment. Children, women and civilians must not be injured. While
13493-567: The party's activities and campaigns at the national level. It typically consists of fifteen members elected from the All India Congress Committee (AICC). The CWC is headed by the party president, who is elected by the members of the All India Congress Committee (AICC), the party's central governing body. The Working Committee has had different levels of power in the party at different times. In
13624-627: The period prior to Indian independence in 1947, the Working Committee was the centre of power, and the Working President was frequently more active than the Congress President. In the period after 1967, when the Congress Party split for the first time (between factions loyal to Indira Gandhi and those led by the Syndicate of regional leaders including Kamaraj , Prafulla Chandra Sen , Ajoy Mukherjee , and Morarji Desai ),
13755-535: The power misuse of rulers by organising and encouraging (oppressed) people to withdraw their consent and cooperation. The forms of nonviolence draw inspiration from both religious or ethical beliefs and political analysis. Religious or ethically based nonviolence is sometimes referred to as principled, philosophical, or ethical nonviolence, while nonviolence based on political analysis is often referred to as tactical, strategic, or pragmatic nonviolent action. Commonly, both of these dimensions may be present within
13886-480: The power of repressive political regimes in the developing world and the former eastern bloc. Susan Ives emphasizes this point by quoting Walter Wink : "In 1989, thirteen nations comprising 1,695,000,000 people experienced nonviolent revolutions that succeeded beyond anyone's wildest expectations ... If we add all the countries touched by major nonviolent actions in our century (the Philippines, South Africa ...
14017-574: The power of the Working Committee declined; but Indira Gandhi's triumph in 1971 led to a re-centralisation of power away from the states and the All-India Congress Committee and caused the Working Committee in Delhi to once again be the paramount decision-making body of the party. The centralised nature of Congress decision making has since caused observers in the states to informally describe instructions from Delhi as coming from
14148-483: The rational ones (humans) is strongest in Jain Ahimsa. Jains agree with Hindus that violence in self-defence can be justified, and they agree that a soldier who kills enemies in combat is performing a legitimate duty. Jain communities accepted the use of military power for their defence, there were Jain monarchs, military commanders, and soldiers. In Buddhist texts Ahimsa (or its Pāli cognate avihiṃsā )
14279-489: The readiness to withhold taxes, and the statement: We believe that it is the inalienable right of the Indian people, as of any other people, to have freedom and to enjoy the fruits of their toil and have the necessities of life, so that they may have full opportunities for growth. We believe also that if any government deprives a people of these rights and oppresses them the people have a further right to alter it or abolish it. The British government in India has not only deprived
14410-425: The sake of food, they accept such violence only inasmuch as it is indispensable for human survival, and there are special instructions for preventing unnecessary violence against plants. Jains go out of their way so as not to hurt even small insects and other minuscule animals. For example, Jains often do not go out at night, when they are more likely to step upon an insect. In their view, injury caused by carelessness
14541-451: The salt laws by making salt or buying illegal salt. Salt was sold illegally all over the coast of India. A pinch of salt made by Gandhi himself sold for 1,600 rupees (equivalent to $ 750 at the time). In reaction, the British government arrested over sixty thousand people by the end of the month. What had begun as a Salt Satyagraha quickly grew into a mass Satyagraha. British cloth and goods were boycotted. Unpopular forest laws were defied in
14672-471: The salt march, but eventually women began manufacturing and selling salt throughout India. It was clear that though only men were allowed within the march, that both men and women were expected to forward work that would help dissolve the salt laws. Usha Mehta , an early Gandhian activist, remarked that "Even our old aunts and great-aunts and grandmothers used to bring pitchers of salt water to their houses and manufacture illegal salt. And then they would shout at
14803-550: The salt tax: If my letter makes no appeal to your heart, on the eleventh day of this month I shall proceed with such co-workers of the Ashram as I can take, to disregard the provisions of the Salt Laws. I regard this tax to be the most iniquitous of all from the poor man's standpoint. As the sovereignty and self-rule movement is essentially for the poorest in the land, the beginning will be made with this evil. As mentioned earlier,
14934-446: The suggestion that only meat obtained through ritual sacrifice can be eaten, then that one should eat no meat because it hurts animals, with verses describing the noble life as one that lives on flowers, roots and fruits alone. Later texts of Hinduism declare Ahimsa one of the primary virtues, declare any killing or harming any life as against dharma (moral life). Finally, the discussion in Upanishads and Hindu Epics shifts to whether
15065-440: The term Ahimsa is an important spiritual doctrine shared by Hinduism, Buddhism and Jainism. It literally means 'non-injury' and 'non-killing'. It implies the total avoidance of harming of any kind of living creatures not only by deeds, but also by words and in thoughts. The Mahabharata , one of the epics of Hinduism, has multiple mentions of the phrase Ahimsa Paramo Dharma (अहिंसा परमॊ धर्मः), which literally means: non-violence
15196-408: The thinking of particular movements or individuals. The fundamental concept of pragmatic ( tactical or strategic ) nonviolent action is to create a social dynamic or political movement that can project a national and global dialogue that affects social change without necessarily winning over those who wish to maintain the status quo. Gene Sharp promoted the pragmatic nonviolence approach. Sharp
15327-427: The top of their voices: 'We have broken the salt law!'" The growing number of women in the fight for sovereignty and self-rule was a "new and serious feature" according to Lord Irwin. A government report on the involvement of women stated "thousands of them emerged ... from the seclusion of their homes ... in order to join Congress demonstrations and assist in picketing: and their presence on these occasions made
15458-445: The troops fired on them. One British Indian Army soldier, Chandra Singh Garhwali and some other troops from the renowned Royal Garhwal Rifles regiment refused to fire at the crowds. The entire platoon was arrested and many received heavy sentences, including life imprisonment. While Gandhi marched along India's west coast, his close associate C. Rajagopalachari , who would later become India's first Indian Governor-General , organized
15589-500: The virtue of Ahimsa, can and must do when they are faced with war, violent threat or need to sentence someone convicted of a crime. These discussions have led to theories of just war, theories of reasonable self-defence and theories of proportionate punishment. Arthashastra discusses, among other things, why and what constitutes proportionate response and punishment. The precepts of Ahimsa under Hinduism require that war must be avoided, with sincere and truthful dialogue. Force must be
15720-652: The war is in progress, sincere dialogue for peace must continue. In matters of self-defence, different interpretations of ancient Hindu texts have been offered. For example, Tähtinen suggests self-defence is appropriate, criminals are not protected by the rule of Ahimsa, and Hindu scriptures support the use of violence against an armed attacker. Ahimsa is not meant to imply pacifism. Alternate theories of self-defence, inspired by Ahimsa, build principles similar to theories of just war. Aikido , pioneered in Japan, illustrates one such principles of self-defence. Morihei Ueshiba ,
15851-399: The work the police was required to perform particularly unpleasant." Though women did become involved in the march, it was clear that Gandhi saw women as still playing a secondary role within the movement, but created the beginning of a push for women to be more involved in the future. "Sarojini Naidu was among the most visible leaders (male or female) of pre-independent India. As president of
15982-946: Was a significant step in the British losing that consent. Nonviolence Nonviolence has "active" or "activist" elements, in that believers generally accept the need for nonviolence as a means to achieve political and social change . Thus, for example, Tolstoyan and Gandhism nonviolence is both a philosophy and strategy for social change that rejects the use of violence , but at the same time it sees nonviolent action (also called civil resistance ) as an alternative to passive acceptance of oppression or armed struggle against it. In general, advocates of an activist philosophy of nonviolence use diverse methods in their campaigns for social change, including critical forms of education and persuasion, mass noncooperation, civil disobedience , nonviolent direct action , constructive program , and social, political, cultural and economic forms of intervention. In modern times, nonviolent methods have been
16113-486: Was also called the White Flowing River because all the people were joining the procession wearing white Khadi . According to The Statesman , the official government newspaper which usually played down the size of crowds at Gandhi's functions, 100,000 people crowded the road that separated Sabarmati from Ahmedabad . The first day's march of 21 km ended in the village of Aslali, where Gandhi spoke to
16244-477: Was an American political scientist known for his nonviolent struggle work. Those who follow Sharp's pragmatic nonviolence approach believe in practicality rather than the moral aspect of the struggle. They believe that violence is too costly to engage in. The goals are to change their oppressor's behavior; end a specific injustice or violent situation; and seek a win for themselves, while opponents they perceive as enemies with conflicting interests should lose. Conflict
16375-416: Was arrested on the midnight of 4–5 May 1930, just days before the planned action at Dharasana. The Dandi March and the ensuing Dharasana Satyagraha drew worldwide attention to the Indian independence movement through extensive newspaper and newsreel coverage. The satyagraha against the salt tax continued for almost a year, ending with Gandhi's release from jail and negotiations with Viceroy Lord Irwin at
16506-582: Was in power in Britain. The attempted suppression of the movement was presided over by MacDonald and his cabinet (including the Secretary of State for India , William Wedgwood Benn ). During this period, the MacDonald ministry also oversaw the suppression of the nascent trade unionist movement in India, which was described by historian Sumit Sarkar as "a massive capitalist and government counter-offensive" against workers' rights. In Peshawar , satyagraha
16637-655: Was led by a Muslim Pashtun disciple of Gandhi, Ghaffar Khan , who had trained 50,000 nonviolent activists called Khudai Khidmatgar . On 23 April 1930, Ghaffar Khan was arrested. A crowd of Khudai Khidmatgar gathered in Peshawar's Qissa Kahani (Storytellers) Bazaar . The 2/18 battalion of the Royal Garhwal Rifles were ordered to open fire with machine guns on the unarmed crowd, killing an estimated 200–250 people. The Pashtun satyagrahis acted in accord with their training in nonviolence, willingly facing bullets as
16768-467: Was not disturbed by these plans of resistance against the salt tax. The Viceroy himself, Lord Irwin , did not take the threat of a salt protest seriously, writing to London, "At present, the prospect of a salt campaign does not keep me awake at night." However, Gandhi had sound reasons for his decision. An item of daily use could resonate more with all classes of citizens than an abstract demand for greater political rights. The salt tax represented 8.2% of
16899-528: Was one of the most well-known advocates for and practitioners of principled nonviolence. The Semai ethnic group living in the center of the Malay Peninsula in Southeast Asia are known for their nonviolence. The Semai punan ethical or religious principle strongly pressures members of the culture towards nonviolent, non-coercive, and non-competitive behaviour. It has been suggested that
17030-478: Was sleeping on a cot in a mango grove , the District magistrate of Surat drove up with two Indian officers and thirty heavily armed constables . He was arrested under an 1827 regulation calling for the jailing of people engaged in unlawful activities, and held without trial near Poona (now Pune). The Dharasana Satyagraha went ahead as planned, with Abbas Tyabji , a seventy-six-year-old retired judge, leading
17161-426: Was to begin civil disobedience with a satyagraha aimed at the British salt tax . The 1882 Salt Act gave the British a monopoly on the collection and manufacture of salt, limiting its handling to government salt depots and levying a salt tax. Violation of the Salt Act was a criminal offence. Even though salt was freely available to those living on the coast (by evaporation of sea water), Indians were forced to buy it from
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