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India’s Struggle for Independence by Bipan Chandra Chapter 18 Chapter The struggles for Gurdwara Reform and Temple Entry

The rising tide of nationalism and democracy inevitably began to overflow from the political to the religious and social fields affecting the downtrodden castes and classes. And many nationalists began to apply the newly discovered technique of non-violent Satyagraha and mobilization of public opinion to issues which affected the internal structure of Indian society. Quite often this struggle to reform Indian social and religious institutions and practices led the reformers to clash with the colonial authorities. Thus, the struggle to reform Indian society tended to merge with the anti-imperialist struggle. This was in part the result of the fact that as the national movement advanced, the social base of colonialism was narrowed and the colonial authorities began to seek the support of the socially, culturally and economically reactionary sections of Indian society. This aspect of the national movement is well illustrated by the Akali Movement in Punjab and the Temple Entry Movement in Kerala.

The Akali Movement developed on a purely religious issue but ended up as a powerful episode of India’s freedom struggle. From 1920 to 1925 more than 30,000 men and women underwent imprisonment, nearly 400 died and over 2,000 were wounded. The movement arose with the objective of freeing the Gurdwaras (Sikh temples) from the control of ignorant and corrupt mahants (priests). The Gurdwaras had been heavily endowed with revenue-free land and money by Maharaja Ranjit Singh, Sikh chieftains and other devout Sikhs during the 18th and 19th centuries. These shrines came to be managed during the 18th century by Udasi Sikh mahants who escaped the wrath of Mughal authorities because they did not wear their hair long. (Many ignorant people therefore believe that these mahants were Hindus. This is, of course, not true at all). In time corruption spread among these mahants and they began to treat the offerings and other income of the Gurdwaras as their personal income. Many of them began to live a life of luxury and dissipation. Apart from the mahants, after the British annexation of Punjab in 1849, some control over the Gurdwaras was exercised by Government- nominated managers and custodians, who often collaborated with mahants.

The Government gave full support to the mahants. It used them and the managers to preach loyalism to the Sikhs and to keep them away from the rising nationalist movement. The Sikh reformers and nationalists, on the other hand, wanted a thorough reformation of the Gurdwaras by taking them out of the control of the mahants and agents of the colonial regime. The nationalists were especially horrified by two incidents – – when the priests of the Golden Temple at Amritsar issued a Hukamnama (directive from the Gums or the holy seats of the Sikh authority) against the Ghadarites, declaring them renegades, and then honoured General Dyer, the butcher of Jallianwala massacre, with a saropa (robe of honour) and declared him to be a Sikh.

Popular agitation for the reform of Gurdwaras developed rapidly during 1920 when the reformers organized groups of volunteers known as jathas to compel the mahants and the Government-appointed managers to hand over control of the Gurdwaras to the local devotees. The reformers won easy victories in the beginning with tens of Gurdwaras being liberated in the course of the year. Symbolic of this early success was the case of the Golden Temple and the Akal Takht. The reformers demanded that this foremost seat of Sikh faith should be placed in the hands of a representative body of the Sikhs,’ and organized a series of public meetings in support of their demand. The Government did n want to antagonize the reformers at this stage and decided to stem the rising tide of discontent on such an emotional religious issue by appeasing the popular sentiment. It, therefore, permitted the Government-appointed manager to resign and, thus, let the control of the Temple pass effectively into the reformers’ hands.

To control and manage the Golden Temple, the Akal Takht and other Gurdwaras, a representative assembly of nearly 10,000 reformers met in November 1920 and elected a committee of 175 to be known as the Shiromani Gurdwara Prabhandak Committee (SGPC). At the same time, the need was felt for a central body which would organize the struggle on a more systematic basis. The Shiromani Akali Dal was established in December for this purpose. It was to be the chief organizer of the Akali jathos whose backbone was provided by Jat peasantry while their leadership was in the hands of the nationalist intellectuals. Under the influence of the contemporary Non-Cooperation Movement — and many of the leaders were common to both the movements — the Akali Dal and the SGPC accepted complete non-violence as their creed.

The Akali movement faced its first baptism by blood at Nankana, the birthplace of Guru Nanak, in February 1921. The mahant of the Gurdwara there, Narain Das, was not willing to peacefully surrender his control to the Akalis. He gathered a force of nearly 500 mercenaries and armed them with guns, swords, lathis and other lethal weapons to meet the challenge of the peaceful Akali volunteers. On 20 February, an Akali jatha entered the Gurdwara to pray. Immediately, the mahantS men opened fire on them and attacked them with other weapons. Nearly 100 Akalis were killed and a large number of jathas under Kartar Singh Jhabbar’s command marched into the Gurdwara and took complete control despite dire warnings by the Deputy Commissioner. The mahant had already been arrested. The Government policy was still of vacillation. On the one hand, it did not want to earn the ire of the Sikhs, and, on the other, it did not want to lose control over the Gurdwaras.

The Nankana tragedy was a landmark in the Akali struggle. As Kartar Singh Jhabbar, the liberator of the Nankana Gurdwara put it, ‘the happening had awakened the Sikhs from their slumber and the march towards Swaraj had been quickened.’ The tragedy aroused the conscience of the entire country. Mahatma Gandhi, Maulana Shaukat Ali, Lala Lajpat Rai, and other national leaders visited Nankana to show their solidarity. The Government now changed its policy. Seeing the emerging integration of the Akali movement with the national movement, it decided to follow a two-pronged policy. To win over or neutralize the Moderates and those concerned purely with religious reforms, it promised and started working for legislation which would satisfy them. It decided to suppress the extremist or the anti­imperialist section of the Akalis in the name of maintaining law and order.

The Akalis, too, changed their policy. Heartened by the support of nationalist forces in the country, they extended the scope of their movement to completely root out Government interference in their religious places. They began to see their movement as an integral part of the national struggle. Consequently, within the SGPC, too, the non-cooperator nationalist section took control. In May 1921, the SGPC passed a resolution in favour of non-cooperation, for the boycott of foreign goods and liquor, and for the substitution of panchayats for the British courts of law. The Akali leaders, arrested for the breaking of law, also refused to defend themselves, denying the jurisdiction of foreign-imposed courts.

A major victory was won by the Akalis in the Keys Affair’ in October 1921. The Government made an effort to keep possession of the keys of the Toshakhana of the Golden Temple. The Akalis immediately reacted, and organized massive protest meetings; tens of Akali jathas reached Amritsar immediately. The SGPC advised Sikhs to join the hartal on the day of the arrival of the Prince of Wales in India. The Government retaliated by arresting the prominent, militant nationalist leaders of the SGPC like Baba Kharak Singh and Master Tara Singh. But, instead of dying down, the movement began to spread to the remotest rural areas and the army. The Non-Cooperation Movement was at its height in the rest of the country. The Government once again decided not to confront Sikhs on a religious issue. It released all those arrested in the ‘Keys Affair’ and surrendered the keys of the Toshakhana to Baba Kharak Singh, head of the SGPC. Mahatma Gandhi immediately sent a telegram to the Baba: ‘First battle for India’s freedom won. Congratulations.’

The culmination of the movement to liberate the Gurdwaras came with the heroic non-violent struggle around Guru-Ka-Bagh Gurdwara which shook the whole of India. Smarting under its defeat in the ‘Keys Affair,’ the Punjab bureaucracy was looking for an opportunity to teach the Akalis a lesson and to recover its lost prestige. It was further emboldened by the fact that the Non­Cooperation Movement had been withdrawn in February 1922. It began to look for a pretext.

The pretext was provided by events at a little known village, Ghokewala, about 20 kilometers from Amritsar. The mahant of the Gurdwara Guru-Ka-Bagh had handed over the Gurdwara to the SGPC in August 1921 but claimed personal possession of the attached land. When the Akalis cut a dry kikkar tree on the land for use in the community kitchen, he complained to the police ‘of the theft of his property from his land.’ The officials seized this opportunity to provoke the Akalis. On 9 August 1922, five Akalis were arrested and put on trial. The Akali Dal reacted immediately to the new challenge. Akali jathas began to arrive and cut trees from the disputed Land. The Government started arresting all of them on charges of theft and rioting. By 28 August more than 4,000 Akalis had been arrested.

The authorities once again changed their tactics. Instead of arresting the Akali volunteers they began to beat them mercilessly with lathis. But the Akalis stood their ground and would not yield till felled to the ground with broken bones and lacerated bodies. C.F. Andrews described the official action as inhuman, brutal, foul, cowardly and incredible to an Englishman and a moral defeat of England. The entire country was outraged. National leaders and journalists converged on Guru-Ka-Bagh. Massive protest meetings were organized all over Punjab. A massive Akali gathering at Amritsar on io September was attended by Swami Shraddhaflafld, Hakim Ajmal Khan and others. The Congress Working Committee appointed a committee to investigate the conduct of the police.

Once again the Government had to climb down. As a face-saving device, it persuaded a retired Government servant to lease the disputed land from the mahant and then allow the Akalis to cut the trees. It also released all the arrested Akali volunteers. With the Gurdwaras under the control of the SGPC, the militant Akalis looked for some other opportunity of confronting the Government since they felt that the larger Gurdwara — the country was not yet liberated. In September 1923, the SGPC took up the cause of the Maharia of Nabba who had been forced by the Government to abdicate. This led to the famous morcha at Jaito in Nabha. But the Akalis could not achieve much success on the issue since it neither involved religion nor was their much support in the rest of the country. In the meanwhile, the Government had succeeded in winning over the moderate Akalis with the promise of legislation which was passed in July 1925 and which handed over control over all the Punjab Gurdwaras to an elected body of Sikhs which also came to be called the SGPC.

Apart from its own achievement, the Akali Movement made a massive contribution to the political development of Punjab. It awakened the Punjab peasantry. As Mohinder Singh, the historian of the Akali Movement, has pointed out: ‘It was only during the Akali movement that the pro-British feudal leadership of the Sikhs was replaced by educated middle-class nationalists and the rural and urban classes united on a common platform during the two-pronged Akali struggle.’ This movement was also a model of a movement on a religious issue which was utterly non-communal. To further quote Mohinder Singh: ‘It was this idea of Liberation of the country from a foreign Government that united all sections of the Sikh community and brought the Hindus, the Muslims and the Sikhs of the province into the fold of the Akali movement.’3 The Akali Movement also awakened the people of the princely states of Punjab to political consciousness and political activity. There were also certain weaknesses with long-term consequences. The movement encouraged a certain religiosity which would be later utilized by communalism.

The Akali Movement soon divided into three streams because it represented three distinct political streams, which had no reasons to remain united as a distinct Akali party once Gurdwara reform had taken place. One of the movement’s streams consisted of moderate, pro-Government men who were pulled into the movement because of its religious appeal and popular pressure. These men went back to loyalist politics and became a part of the Unionist Party. Another stream consisted of nationalist persons who joined the mainstream nationalist movement, becoming a part of the Gandhian or leftist Kirti-Kisan and Communist Wings. The third stream, which kept the title of Akali, although it was not the sole heir of the Akali Movement, used to the full the prestige of the movement among the rural masses, and became the political organ of Sikh communalism, mixing religion and politics and inculcating the ideology of political separation from Hindus and Muslims. In pre-1947 politics, the Akali Dal constantly vacillated between nationalist and loyalist politics.

Till 1917, the National Congress had refused to take up social reform issues lest the growing political unity of the Indian people got disrupted. 11 reversed this position in 1917 when it passed a resolution urging upon the people ‘the necessity, justice and righteousness of removing all disabilities imposed by custom upon the depressed classes.’ At this stage, Lokamanya Tilak also denounced untouchability and asked for its removal. But they did not take any concrete steps in the direction. Among the national leaders, it was Gandhi who gave top priority to the removal of untouchability and declared that this was no less important than the political struggle for freedom.

In 1923, the Congress decided to take active steps towards the eradication of untouchability. The basic strategy it adopted was to educate and mobilize opinion among caste Hindus on the question. The nationalist challenge in this respect came to be symbolized by two famous struggles in Kerala.

The problem was particularly acute in Kerala where the depressed classes or avarnas (those without caste, later known as Harijans) were subjected to degrading and de-humanising social disabilities. For example, they suffered not only from untouchability but also theendal or distance pollution — the Ezhavas and Putayas could not approach the higher castes nearer than 16 feet and 72 feet respectively. Struggle against these disabilities was being waged since the end of the 19th century by several reformers and intellectuals such as Sri Narayan Guru, N. Kumaran Asan, and T.K. Madhavan.

Immediately after the Kakinada session, the Kerala Provincial Congress Committee (KPCC) took up the eradication of untouchability as an urgent issue While carrying on a massive propaganda campaign against untouchability and for the educational and social upliftment of the Harijans, it was decided to launch an immediate movement to open Hindu temples and all public roads to the avarnas or Harijans. This, it was felt, would give a decisive blow to the notion of untouchability since it was basically religious in character and the avarnas’ exclusion from the temples was symbolic of their degradation and oppression.

A beginning was made in Vaikom, a village in Travancore. There was a major temple there whose four walls were surrounded by temple roads which could not be used by avarnas like Ezhavas and Pulayas. The KPCC decided to use the recently acquired weapon of Satyagraha to fight wnouchability and to make a beginning at Vaikom by defyrng the unapproachability rule by leading a procession of savarnas (caste Hindus) and avarnas on the temple roads on 30 March 1924.

The news of the Satyagraha aroused immediate enthusiasm among political and social workers and led to an intense campaign to arouse the conscience of savarnas and mobilize their active support. Many savarna organizations such as the Nair Service Society, Na Samajam and Kerala Hindu Sabha supported the Satyagraha. Yogakshema Sabha, the leading organization of the Namboodins (highest Brahmins by caste), passed a resolution fuvouring the opening of temples to avarnas. The temple authorities and the Travancore Government put up barricades on the roads leading to the temple and the District Magistrate served prohibitory orders on the leaders of the Satyagraha. On 30th March, the Satyagrahis, led by K.P. Kesava Menon, marched from the Satyagraha camp towards the temple. They, as well as the succeeding batches of Satyagrahis, consisting of both savarnas and avarna.s, were arrested and sentenced to imprisonment.

The Vaikom Satyagraha created enthusiasm all over the country and volunteers began to arrive from different parts of India An Akali jatha arrived from Punjab. E.V. Ramaswami Naicker (popularly known as Periyar later) led ajatha from Madurai and undeiwent imprisonment. On the other hand, the orthodox and reactionaiy section of caste Hindus met at Vaikom and decided to boycott all pro-Satyagraha Congressmen and not to employ them as teachers or lawyers or to vote for them.

On the death of the Maharaja in August 1924, the Maharani, as Regent, released all the Satyagrahis. As a positive response to this gesture, it was decided to organize a jatha (a group of volunteers) of caste Hindus to present a memorial to the Maharani asking for the opening of the temple roads to all. Batches of caste Hindus from all over Kerala converged on Vaikom. On 31 October, a jatha of nearly one hundred caste Hindus started their march on foot to Trivandrum. It was given warm receptions at nearly 200 villages and towns on the way. By the time it reached Trivandrum, it consisted of over 1,000 persons. The Maharani, however, refused to accept their demand and the Satyagraha was continued.

In early March 1925, Gandhi began his tour of Kerala and met the Maharani and other officials. A compromise was arrived at. The roads around the temple were opened to avarnas but those in the Sankethan of the temple remained closed to them. In his Kerala tour, Gandhi did not visit a single temple because avarnas were kept out of them.

The struggle against untouchability and for the social and economic uplift of the depressed classes continued all over India after 1924 as a part of the Gandhian constructive programme. Once again the struggle was most Intense m Kerala. Prodded by K Kelappan, the KPCC took up the question of temple entry in 1931 during the period when the Civil Disobedience Movement was suspended. A vast campaign of public meetings was organized throughout Malabar. The KPCC decided to make a beginning by organizing a temple entry Satyagraha at Guruvayur on 1st November 1931.

A jatha of sixteen volunteers, led by the poet Subramanian Tirumambu, whn became famous as the ‘Singing Sword of Kerala,’ began a march from Cannanore in the north to Guruvayur on 21 October. The volunteers ranged from the lowliest of Harijans to the highest caste Namboodiris. The march stirred the entire country and aroused anti-caste sentiments. The 1st of November was enthusiastically observed as All-Kerala Temple Entry Day with a programme of prayers, processions, meetings, receptions and fund collections. It was also observed in cities like Madras, Bombay, Calcutta, Delhi and Colombo (Sri Lanka). The popular response was tremendous. Many all-India leaders visited Malabar. Money and volunteers poured in from everywhere. The youth were specially attracted and were in the forefront of the struggle. The anti-untouchability movement gained great popularity. Many religious devotees transferred the offerings they would have made to the temple to the Satyagraha camp, feeling that the camp was even more sacred than the temple.

The temple authorities also made arrangements. They put up barbed wire all around the temple and organized gangs of watchmen to keep the Satyagrahis out and to threaten them with beating.

On 1 November, sixteen white khadi-clad volunteers marched to the eastern gate of the temple where their way was barred by a posse of policemen headed by the Superintendent of Police. Very soon, the temple servants and local reactionaries began to use physical force against the peaceful and non-violent Satyagrahis while the police stood by. For example, P Krishna Pillai and A.K. Gopalan, who were to emerge later as major leaders of the Communist movement in Kerala, were mercilessly beaten. The Satyagraha continued even after the Civil Disobedience Movement was resumed in January 1932 and all Congress Committees were declared unlawful and most of the Congressmen leading the Satyagraha were imprisoned.

The Satyagraha entered a new phase on 21 September 1932 when K. Kelappan went on a fast unto death before the temple until it was opened to the depressed classes. The entire country was again stirred to its depths. Once again meetings and processions engulfed Kerala and many other parts of the country. Caste Hindus from Kerala as well as rest of India made appeals to the Zamonn of Calicut, custodian of the temple, to throw open the temples to all Hindus; but without any success. Gandhiji made repeated appeals to Kelappan to break his fast, at least temporarily, with an assurance that he would himself, if necessary, undertake the task of getting the temple opened. Finally, Kelappan broke his fast on October 2, 1932. The Satyagraha was also suspended. But the temple entry campaign was carried on ever more vigorously.

A jatha led by A.K. Gopalan toured whole of Kerala on foot, carrying on propaganda and addressing massive meetings everywhere. Before it was disbanded the jatha had covered nearly 1,000 miles and addressed over 500 meetings.

Even though the Guruvayur temple was not opened immediately, the Satyagraha was a great success in broader terms. As A.K. Gopalan has recorded in his autobiography, ‘although the Guruvayur temple was still closed to Harijans, I saw that the movement had created an impetus for social change throughout the country. It led to a transformation everywhere.’

The popular campaign against untouchability and for temple entry continued in the succeeding years. In November 1936, the Maharaja of Travancore issued a proclamation throwing open all Government-controlled temples to all Hindus irrespective of caste. Madras followed suit in 1938 when its Ministry was headed by C. Rajagopalachari. Other provinces under Congress rule also took similar steps.

The temple entry campaign used all the techniques developed by the Indian people in the course of the nationalist struggle. Its organizers succeeded in building the broadest possible unity, imparting mass education, and mobilizing the people on a very wide scale on the question of untouchability. Of course, the problem of caste inequality, oppression and degradation was very deep-seated and complex, and temple entry alone could not solve it. But Satyagrahas like those of Vaikom and Guruvayur and the movements around them did make a massive contribution in this respect. As E.M.S. Namboodiripad was to write years later: ‘Guruvayur Temple Satyagraha was an event that thrilled thousands of young men like me and gave inspiration to a vast majority of the people to fight for their legitimate rights with self-respect. . . It was the very same youth who gave this bold lead, who subsequently became founder- leaders of the worker-peasant organizations that were free from the malice of religious or communal considerations.”

The main weakness of the temple entry movement and the Gandhian or nationalist approach in fighting caste oppression was that even while amusing the people against untouchability they lacked a strategy for ending the caste system itself. The strength of the national movement in this respect was to find expression in the Constitution of independent India which abolished caste inequality, outlawed untouchability and guaranteed social equality to all citizens irrespective of their caste. Its weakness has found expression in the growth of casteism and the continuous existence in practice of oppression and discrimination against the lower castes in post-1947 India.

India’s Struggle for Independence by Bipan Chandra Chapter 17 The Indian Working Class and the National Movement

The modem worker makes his appearance in India in the second half of the 19th century with the slow beginnings of modem industry and the growth of utilities like the railways and the post and the telegraph network The process of the disparate groups of workers in various parts of country emerging as an organized, self-conscious, all India class is inextricably linked with the growth of the Indian national movement and the process of the Indian ‘nation-in-the-making’ because the notion of the Indian working class could not exist before the notion of the Indian ‘people’ had begun to take root.

Before the Indian nationalist intelligentsia began to associate itself with working-class agitations towards the end of the 19th century, there were several agitations, including strikes by workers in the textile mills of Bombay, Calcutta, Ahmedabad, Surat, Madras, Coimbatore, Wardha, and so on, in the railways and in the plantations. However, they were mostly sporadic, spontaneous and unorganized revolts based on immediate economic grievances, and had hardly any wider political implications.

There were also some early attempts at organized efforts to improve the condition of the workers. These efforts were made as early as the 1870s by philanthropists. In 1878, Sorabjee Shapoorji Bengalee tried unsuccessfully to introduce a Bill in the Bombay Legislative Council to limit the working hours for labour. In Bengal, Sasipada Banerjea, a Brahmo Social reformer, set up a Workingmen’s Club in 1870 and brought out a monthly journal called Bharat Sramjeebi (Indian Labour), with the primary idea of

 

1971 The Indian Working Class And The National Movement educating the workers. In Bombay, Narayan Meghajee Lokhanday brought out an Anglo-Marathi weekly called Dina Bandhu (Friend of the Poor) in 1880 and started the Bombay Mill and Millhands’ Association in 1890. Lokhanday held meetings of workers and in one instance sent a memorial signed by 5,500 mill workers, to the Bombay Factory Commission, putting forward some minimum workers’ demands. All these efforts were admittedly of a philanthropic nature and did not represent the beginnings of an organized working class movement. Moreover, these philanthropists did not belong to the mainstream of the contemporary national movement.

The mainstream nationalist movement, in fact, was as yet, by and large, indifferent to the question of labour. The early nationalists, in the beginning, paid relatively little attention to the question of workers despite the truly wretched conditions under which they existed at that time. Also, they had a strikingly, though perhaps understandably, deferential attitude towards the workers employed in Europeans enterprises and those employed in Indian enterprises.

One major reason for the relatively lukewarm attitude of the early that, at this time, when the anti-imperialist movement was in its very infancy, the nationalists did not wish to, in any way, weaken the common struggle against British rule — the primary task to be achieved in a colonial situation — by creating any divisions within the ranks of the Indian people. Dadabhai Naoroji, in the very second session of the Indian National Congress (1886), made it clear that the Congress ‘must confine itself to questions in which the entire nation has direct participation, and it must leave the adjustment of social reforms and other class questions to class Congresses.” Later, with the national movement gaining in strength, and the emergence within the nationalist ranks of ideological trends with less inhibitions towards labour and increasingly with an actively pro­labour orientation, efforts were made to organize labour and secure for it a better bargaining position vis-a-vis the more powerful classes in the common anti-imperialist front. While still endeavouring to maintain an anti-imperialist united front, unity was no longer sought at the unilateral cost of the worker and the oppressed but was to be secured through sacrifices or concessions from all classes including the powerful propertied class.

At this stage, however, the nationalists were unwilling to take up the question of labour versus the indigenous employer. Most of the nationalist newspapers, in fact, denied the need for any Government legislation to regulate working conditions and actively opposed the Factories Act of 1881 and 1891. Similarly, strikes in Indian textiles mills were generally not supported. Apart from the desire not to create any divisions in the fledgling anti-imperialist movement, there were other reasons for the nationalist stance. The nationalists correctly saw the Government initiative on labour legislation as dictated by British manufacturing interests which, when faced with growing Indian competition and a shrinking market in India, lobbied for factor legislation in India which would, for example, by reducing the working hours for labour, reduce the competitive edge enjoyed by Indian industry. Further, the early nationalists saw rapid industrialisation as the panacea for the problems of Indian poverty and degradation and were unwilling to countenance any measure which would impede this process. Labour legislation which would adversely affect the infant industry in India, they said, was like killing the goose that laid the golden eggs. But there was also the nationalist newspaper, Mahratta, then under the influence of the radical thinker, G.S. Agarkar, which even at this stage supported the workers’ cause and asked the mill owners to make concessions to them. This trend was, however, still a very minor one.

The scenario completely altered when the question was of Indian labour employed in British-owned enterprises. Here the nationalists had no hesitation in giving full support to the workers. This was partially because the employer and the employed, in the words of P. Ananda Charlu, the Congress president in 1891, were not ‘part and parcel of the same nation.’

The Indian National Congress and the nationalist newspapers began a campaign against the manner in which the tea plantation workers in Assam were reduced to virtual slavery, with European planters being given powers, through legislation to arrest, punish and prevent the running away of labour. An appeal was made to national honour and dignity to protest against this unbridled exploitation by foreign capitalists aided by the colonial state.

It was not fortuitous, then, that perhaps the first organized strike by any section of the working class should occur ma British-owned and managed railway. This was the signallers’ strike in May 1899 in the Great Indian Peninsular (GIP) Railway and the demands related to wages, hours of work and other conditions of service. Almost all nationalist newspapers came out fully in support of the strike, with Tilak’s newspapers Mahratta and Kesari campaigning for it for months. Public meetings and fund collections in aid of the strikers were organized in Bombay and Bengal by prominent nationalists like Pherozeshah Mehta, D.E. Wacha and Surendranath Tagore. The fact that the exploiter in these cases was foreign was enough to take agitation against it a national issue and an integral part of national movement. At the turn of the century, with the growth of the working class, there emerged a new tendency among the nationalist intelligentsia. B.C. Pal and G. Subramania Iyer, for example, began to talk of the need for legislation to protect the workers, the weaker section, against the powerful capitalists. In 1903, G. Subramania Iyer urged that workers should combine and organize themselves into unions to fight for their rights and the public must give every help to the workers in achieving this task.

The Swadeshi upsurge of 1903-8 was a distinct landmark in the history of the labour movement. An official survey pinpointed the rise of the ‘professional agitator’ and the ‘power of organization’ of labour into industrial strikes as the two distinct features of this period.4 The number of strikes rose sharply and many Swadeshi leaders enthusiastically threw themselves into the tasks of organizing stable trade unions, strikes, legal aid, and fund collection drives. Public meetings in support of striking workers were addressed by national leaders like B.C. Pal, C.R. Das and Liaqat Hussain. Four prominent names among the Swadeshi leaders who dedicated themselves labour struggles were Aswinicoomar Banerjea, Prabhat Kumar Roy Chowdhuri, Premtosh Bose and Apurba Kumar Ghose were active in a large number of strikes but their greatest success, both in setting up workers’ organizations and in terms of popular support, was among workers in the Government Press, Railways and the jute industry — significantly all areas in which either foreign capital or the colonial state held sway.

Frequent processions in support of the strikers were taken out in the Streets of Calcutta. People fed the processionists on the way. Large numbers including women and even police constables made contributions of money, rice, potatoes, and green vegetables. The first tentative attempts to form all-India unions were also made at this timer but these were unsuccessful. The differential attitude towards workers employed in European enterprises and those in Indian ones, however, persisted throughout this period.

Perhaps the most important feature of the labour movement during the Swadeshi days was the shift from agitations and struggles on purely economic questions to the involvement of the worker with the wider political issues of the day. The labour movement had graduated from relatively unorganized and spontaneous strikes on economic issues to organized strikes on economic issues with the support of the nationalists and then on to working-class involvement in wider political movements. The national upsurge on 16 October 1905, the day the partition of Bengal came into effect, included a spurt of working class strikes and hartals in Bengal. Workers in several jute mills and jute press factories, railway coolies and carters, all struck work. Workers numbering 12,000 in the Bum Company shipyard in Howrah struck work on being refused to leave to attend the Federation Hall meeting called by the Calcutta Swadeshi leaders. Workers also went on strike when the management objected to their singing Bande Mataram or tying rakhis on each others’ wrists as a symbol of unity.

In Tuticorin, in Tamil Nadu, Subramania Siva campaigned for a strike in February-March 1908 in a foreign-owned cotton mill saying that strikes for higher wages would lead to the demise of foreign mills. When Siva and the famous Swadeshi leader Chidambaram Pillai were arrested, there were widespread strikes and riots in Tuticorin and Tirunelveli. In Rawalpindi, in Punjab, the arsenal and railway engineering workers went on strike as part of the 1907 upsurge in the Punjab which had led to the deportation of Lajpat Rai and Ajit Singh. Perhaps the biggest political demonstration by the working class in this period occurred during Tilak’s trial and subsequent conviction as has already been discussed earlier.

The Swadeshi period was also to see the faint beginnings of a socialist tinge among some of the radical nationalist leaders who were exposed to the contemporary Marxist and social democratic forces in Europe. The example of the working class movement in Russia as a mechanism of effective political protest began to be urged for emulation in India.

With the decline in the nationalist mass upsurge after 1908, the labour movement also suffered an eclipse. It was only with the coming of the next nationalist upsurge in the immediate post-World-War I years that the working class movement was to regain its elan, though now on a qualitatively higher plane.

Beginning with the Home Rule Leagues in 1915 and continuing through the Rowlatt Satyagraha in 1919, the national movement once again reached a crescendo in the Non­Cooperation and Khilafat Movement in 1920-22. It was in this context that there occurred a resurgence of working-class activity in the years from 1919 to 1922. The working class now created its own national level organisation to defend its class rights. It was in this period that the working class also got involved in the mainstream of nationalist politics to a significant extent.

The most important development was the formation of the All India Trade Union Congress (AITUC) in 1920 Lokamanya Tilak, who had developed a close association with Bombay work., was one of the moving spirits in the formation of the AITUC, which had Lala Lajpat Rai, the famous Extremist leader from Punjab, as its first president and Dewan Chaman Lal, who was to become a major name in the Indian labour movement, as its General Secretary. In his presidential address to the first AITUC, Lala Lajpat Rai emphasized that, ‘…Indian labour should lose no time to organize itself on a national scale… the greatest need in this Country is to organize, agitate, and educate. We must organize our workers, make them class conscious… ‘ While aware

that ‘for some time to come’ the workers will need all the help and guidance and cooperation they can get from such among the intellectuals as are prepared to espouse their cause, he maintained that ‘eventually labour shall find its leaders from among its own ranks.’

The manifesto issued to the workers by the AITUC urged them not only to organize themselves but also to intervene in nationalist politics: ‘Workers of India!  Your nation’s leaders ask for Swaraj, you must not let them, leave you out of the reckoning. Political freedom to you is of no worth without economic freedom. You cannot therefore afford to neglect the movement for national freedom. You are part and parcel of that movement. You will neglect it only at the peril of your liberty.”

Lajpat Rai was among the first in India to link capitalism with imperialism and emphasize the crucial of the working class in fighting this combination. He said on 7 November 1920: ‘India… has… been bled by the forces of organized capital and is today lying prostrate at its feet. Militarism and Imperialism are the twin-children of capitalism; they are one in three and three in one. Their shadow, their fruit and their bark all are poisonous. It is only lately that an antidote has been discovered and that antidote is organized labour.’

Reflecting the emerging change in nationalist attitudes towards labour employed in Indian enterprise, Lajpat Rai said. We are often told that in order successfully to compete with Manchester and Japan, capital in India should be allowed a high rate of profit and cheap labour is a necessity for that purpose . . . We are not prepared to admit the validity of this plea… An appeal to patriotism must affect the rich and the poor alike, in fact, the rich more than the poor . . . Surely . . . the way to develop Indian industries… is to be… (not) at the expense of labour alone… The Indian capitalist must meet labour halfway and must come to an understanding with it on the basis of sharing the profits in a reasonable arid just proportion… If, however, Indian capital wants to ignore the needs of labour and can think only of its huge profits, it should expect no response from labour and no sympathy from the general public.’

Similarly second-session-of the AITUC, Dewan Chaman Lal while moving a resolution in favour of Swaraj pointed out that it was to be a Swaraj, not for the capitalists but for the workers.

Apart from Lajpat Rai, several of the leading nationalists of the time became closely associated with the AITUC. C.R. Das presided over its third and fourth sessions, and among the other prominent names were the of C.F. Andrews, J.M. Sengupta, Subhas Bose, Jawaharlal Nehru, and Satyamurti. The Indian National Congress at its Gaya session in 1922 welcomed the formation of the AITUC and formed a committee consisting of prominent Congressmen to assist its work.

C.R. Das, in his presidential address to the Gaya Congress, said that the Congress must ‘take labour and the peasantry in hand… and organize them both from the point of view of their own special interests and also from the point of view of the higher ideal which demands satisfaction of their special interests and the devotion of such interests to the cause of Swaraj. ’ If this was not done, he warned, organization of workers arid peasants would come up ‘dissociated from the cause of Swaraj’ and pursuing ‘class struggles and the war of special interest.’

The workings responded to the changed political atmosphere in a magnificent manner. In 1920, there were 125 unions with a total membership of 250,000, and large proportion of these had been formed during 1919-20. The workers’ participation in the major national political events was also very significant. In April 1919, following the repression in Punjab and Gandhiji’s arrest, the working class in Ahmedabad and other parts of Gujarat resorted to strikes, agitations and demonstrations. In Ahmedabad, Government buildings were set on fire, trains derailed, and telegraph wires snapped. Suppression led to at least twenty-eight people being killed and 123 wounded. Waves of working-class protest rocked Bombay and Calcutta.

Railway workers’ agitations for economic demands and against racial discrimination also coincided with the general anti­colonial mass struggle. Between 1919 and 1921, on several occasions, railway workers struck in support of the Rowlatt agitation and the Non-Cooperation and Khilafat Movement. The call for an All-India general strike given by the North Western Railway workers in April l919 got after enthusiastic response in the northern region. Lajpat Jagga has shown that for railwaymen in large parts of the country Gandhiji came to symbolize resistance to colonial rule and exploitation, just as the Indian Railways symbolized the British Empire, ‘the political and commercial will of the Raj.”

In November 1921, at the time of the visit of the Prince of Wales, the workers responded to the Congress call of a boycott by a countrywide general strike. In Bombay, the textile factories were closed and about 1,40,000 workers were on the streets participating in the rioting and attacks on Europeans and Parsis who had gone to welcome the Prince of Wales. The spirit and the urges that moved the workers in these eventful years, the relationship seen between the nationalist upsurge and the workers’ own aspirations, s best expressed in the words of Arjun Atmaram Alwe, an illiterate worker in a Bombay textile mill, who was later to become a major figure in the working class movement: ‘While our struggle . . . was going on in this manner, the drum of political agitation was being beaten in the country. Congress started a great agitation demanding rights for India to conduct her own administration. At that time we workers understood the meaning of this demand for Swaraj to be only this, that our indebtedness would disappear, the oppression of the moneylender would stop, our wages would increase, and the oppression of the owner on the worker, the kicks and blows with which they belabour us, would stop by legislation, and that as a result of it, the persecution of us workers would come to an end. These and other thoughts came into the minds of us workers, and a good many workers from among us, and I myself enlisted ourselves as volunteers in the Non-Cooperation movement.”

Any discussion of these years would remain incomplete without mentioning the founding in 1918 by Gandhiji of the Ahmedabad Textile Labour Association (TLA) which, with 14,000 workers on its rolls, was perhaps the largest single trade union of the time. Too often and too casually had Gandhiji’s experiment based on the principle of trusteeship (the capitalist being the trustee of the workers’ interest) and arbitration been dismissed as class collaborationist and against the interests of the workers.

Apart from the fact that the TLA secured one of the highest hikes in wages (27 1t2 per cent) during a dispute in 1918, Gandhiji’s conception of trusteeship also had a radical potential which is usually missed. As Acharya J.B. Kripalani, one of Gandhiji’s staunchest followers explained: ‘The Trustee by the very term used means that he is not the owner. The owner is one whose interest he is called upon to protect,’ i.e., the worker. Gandhiji himself told the textile workers of Ahmedabad ‘that they were the real masters of the mills and if the trustee, the mill owner, did not act in the interest of the real owners, then the workers should offer Satyagraha to assert their rights.” Gandhiji’s philosophy for labour, with its emphasis on arbitration and trusteeship, also reflected the needs of the anti-imperialist movement which could ill-afford an all-out class war between the constituent classes of the emerging nation.

After 1922, there was again a lull in the working class movement, and a reversion to purely economic struggles, that is, to corporatism. The next wave of working-class activity came towards the end of the 1920s, this time spurred by the emergence of a powerful and clearly defined Left Bloc in the national movement.

It was in the second half of the l920s that consolidation of various Left ideological trends occurred and began to have a significant impact on the national movement. Various Communist groups in different parts of India had by early 1927 organized themselves into the Workers’ and Peasants’ Parties (WPP), under the leadership of people like S.A. Dange, Muzaffar Ahmed, P.C. Joshi and Sohan Singh Josh. The WPPs, functioning as a left-wing within the Congress, rapidly gained in strength within the Congress organization at the provincial and the all- India levels.

Also, by working within a broad Left from under the WPPs, Communist influence in the trade union movement, marginal till early 1927, had become very strong indeed, by the end of 1928. In Bombay, following the historic six-month-long general strike by the textile workers (April-September 1928), the Communist-led Gimi Kamgar Union (KU) acquired a pre-eminent position. Its membership rose from 324 to 54,000 by the end of 1928. Communist influence also spread to workers in the railways, jute mills, municipalities, paper mills etc., in Bengal and Bombay and in the Burma Oil Company in Madras. In the AITUC too, by the time of the 1928 Jharia session, the broad Left including the Communists had acquired a dominating position. This resulted in the corporatist trend led by people like N.M. Joshi splitting away from the AITUC at the subsequent session presided over by Jawaharlal Nehru. By the end of 1928, the Government was anxiously reporting that ‘there was hardly a single public utility service or industry which had not been affected in whole or in part, by the wave of communism which swept the country.”

The workers under Communist and radical nationalist influence participated in a large number of strikes and demonstrations all over the country between 1922 and 1929. The AITUC in November 1927 took a decision to boycott the Simon Commission and many workers participated in the massive Simon boycott demonstrations. There were also numerous workers’ meetings organized on May Day, Lenin Day, the anniversary of the Russian Revolution, and so on.

The Government, nervous the growing militancy and political involvement of the working class, and especially at the coming together or the nationalist and the Left trends, launched a-two-pronged attack on the labour movement. On the one hands it enacted repressive laws like the Public Safety Act and Trade Disputes Acts and arrested in one swoop virtually the entire radical leadership of the labour movement and launched the famous Meerut Conspiracy Case against them. On the other hand, it attempted, not without some success, to wean away through concessions (for example the appointment of the Royal Commission on Labour in 1929) a substantial section of the labour movement and commit it to the constitutionalist and corporatist mould.

The labour movement suffered a major setback partially due to this Government offensive and partially due to a shift in Stance of the Communist-led wing of the movement. We shall look at this aspect in more detail later on; suffice it to say that  2071 The Indian Working Class And The National Movement from about the end of 1928, the Communists reversed their policy of aligning themselves with and working within the mainstream of the national movement. This led to the isolation of the Communists from the national movement and greatly reduced their hold over even the working class. The membership of the GKU fell from 54,000 in December 1928 to about 800 by the end of 1929. Similarly, the Communists got isolated within the AITUC and were thrown out in the split of 1931.

A CPI document of 1930 clearly brings out the impact of this dissociation from the Civil Disobedience Movement on the workers of Bombay:’ . . . we actually withdrew from the struggle (civil disobedience) and left the field entirely to the Congress. We limited our role to that of a small group. The result was . . . that in the minds of workers there grew an opinion that we are doing nothing and that the Congress is the only organization which is carrying on the fight against imperialism and therefore the workers began to follow the lead of the Congress.”

Nevertheless, workers participated in the Civil Disobedience Movement all over the country. The textile workers of Sholapur, dock labourers of Karachi, transport and mill owners of Calcutta, and the mill workers of Madras heroically clashed with the Government during the movement. In Sholapur, between the 7th and the 16th of May, the textile workers went on a rampage after the police fired to stop an anti-British procession. Government offices, law courts, police stations and railway stations were attacked and rebels virtually took over the city administration for some days. The national flag was hoisted over the town. The Government had to declare martial law to crush the insurgents. Several workers were hanged or sentenced to long-terms of imprisonment.

In Bombay, where the Congress slogan during civil disobedience was that the ‘workers and peasants are the hands and the feet of the Congress,’ about 20,000 workers mostly from the GIP Railway struck work on 4 February 1930. The day Gandhiji breached the salt law, 6 April, a novel form of Satyagraha was launched by the workers of GIP Railwaymen’s Union. Batches of workers went to the suburban stations of North Bombay and prostrated themselves on the tracks with red

flags posted in front of them. The police had to open fire to clear the tracks. On 6 July, Gandhi Day was declared by the Congress Working Committee to protest against large scale arrests, and about 50,000 people took part in the hartal that day with workers from forty-nine factories downing their tools.

There was a dip in the working class movement between 1931 and 1936. Neither did the workers take an active part in the Civil Disobedience Movement of 1932-34. The next wave of working-class activity came with provincial autonomy and the formation of popular ministries during 1937-l939.

The Communists had, in the meantime, abandoned their suicidal sectarian policies and since 1934 re-enacted the mainstream of nationalist politics. They also rejoined the AITUC in 1935. Left influence in nationalist politics and the trade union movement once again began to grow rapidly. The Communists, the Congress Socialists and the Left nationalists led by Jawaharlal Nehru and Subhas Bose now formed a powerful Left consolidation within the Congress and other mass organizations.

When the campaign for the 1937 elections began, the AITUC, barring a few centres, gave its support to the Congress candidates. The Congress election manifesto declared that the Congress would take steps for the settlement of labour disputes and take effective measures for securing the rig1ts to form unions and go on strike. During the tenure of the Congress Provincial Governments, the trade union movement showed a phenomenal rise. Between 1937 and 1939 the number of trade unions increased from 271 to 362 and the total membership of these unions increased from 261,047 to 399,159. The number of strikes also increased considerably.

One of the principal factors which gave a fillip to the trade union movement in this period was the increased civil liberties under the Congress Governments and the pro-labour attitude of many of the Congress ministries. It is significant that a peculiar feature of the strikes in this period was that a majority of them ended successfully, with full or partial victory for the workers.’

World War II began on 3 September 1939 and the working class of Bombay was amongst the first in the world to hold an anti-war strike on 2 October 1939. About 90,000 workers participated in the strike. There were several strikes on economic issues all over the country despite the severe repression let loose by a government keen to prevent any disruption of the war effort.

However, with the Nazi attack on the Soviet Union in 1941, the Communists argued that the character of the War had changed from an imperialist war to a people’s war. It was now the duty of the working class to support the Allied powers to defeat Fascism which threatened the socialist fatherland. Because of this shift in policy, the Communist party dissociated itself from the Quit India Movement launched by Gandhiji in August 1942. They also successfully followed a policy of industrial peace with employers so that production and war-effort would not be hampered.

The Quit India Movement, however, did not leave the working class untouched, despite the Communist indifference or opposition to it immediately after the arrest of Gandhiji and other leaders on 9 August 1942, following the Quit India Resolution, there were strikes and hartals all over the country, lasting for about a week, by workers in Delhi, Lucknow, Kanpur, Bombay, Nagpur, Ahmedabad, Jamshedpur, Madras, Indore and Bangalore. The Tata Steel Plant was closed for thirteen days with the strikers’ slogan being that they would not resume work till a national government was formed. In Ahmedabad, the textile strike lasted for about three-and-a-half months with the mill owners in their nationalist euphoria actually cooperating! The participation of workers was, however, low in pockets of Communist influence though in many areas the Communist rank and file, actively joined the call of Quit India despite the party line.

There was a tremendous resurgence in working class activity between 1945-47. The workers in large numbers participated in the post-war political upsurge. They were part of the numerous meetings and demonstrations organized in towns and cities (especially in Calcutta) on the issue of the INA trials. Towards the end of 1945, the Bombay and Calcutta dockworkers refused to load ships going to Indonesia with supplies for troops meant to suppress the national liberation struggles of South-East Asia.

Perhaps the most spectacular action by the workers in this period was the strike and hartal by the Bombay workers in solidarity with the mutiny of the naval ratings in 1946. On 22 February, two to three hundred thousand workers downed their tools, responding to a call given by the Communist Party and supported by the Socialists. Peaceful meetings and demonstrations developed into violent clashes as the police intervened. Barricades were set up on the streets which were the scene of pitched battles with the police and the army. Two army battalions were needed to restore order in the city; nearly 250 agitators laid down their lives.

The last years of colonial rule also saw a remarkably sharp increase in strikes on economic issues all over the country — the all-India strike of the Post and Telegraph Department employees being the most well known among them. The pent-up economic grievances during the War, coupled with the problems due to post-war demobilization and the continuation of high prices, scarcity of food and other essentials, and a drop in real wages, all combined to drive the working class to the limits of its tolerance. Also, the mood in anticipation of freedom was pregnant with expectation. Independence was seen by all sections of the Indian people as signalling an end to their miseries. The workers were no exception. They too were now struggling for what they hoped freedom would bring them as a matter of right.

India’s Struggle for Independence by Bipan Chandra Chapter 16 Peasant Movements and Nationalism in the 1920’s

Peasant discontent against established authority was a familiar feature of the nineteenth century. But in the twentieth century, the movements that emerged out of this discontent were marked by a new feature: they were deeply influenced by and in their turn had a marked impact on the ongoing struggle for national freedom. To illustrate the complex nature of this relationship, we will recount the story of three important peasant struggles that emerged in the second and third decade of the country: The Kisan Sabha and Eka movements in Avadh in U.P., the Mappila rebellion in Malabar and the Bardoli Satyagraha in Gujarat.

Following the annexation of Avadh in 1856, the second half of the nineteenth century had seen the strengthening of the hold of the taluqdars or big landlords over the agrarian society of the province. This had led to a situation in which exorbitant rents, illegal levies, renewal fees or nazrana, and arbitrary ejectments or bedakhli had made life miserable for the majority of the cultivators. The high price of food and other necessities that accompanied and followed World War I made the oppression all the more difficult to bear, and the tenants of Avadh were ripe for a message of resistance.

It was the more active members of the Home Rule League in U.P. who initiated the process of the organization of the peasants of the province on modem lines into Kisan Sabhas. The U.P. Kisan Sabha was set up in February 1918 through the efforts of Gauri Shankar Misra and lndra Narain Dwivedi, and with the support of Madan Mohan Malaviya. The U.P. Kisan Sabha demonstrated considerable activity, and by June 1919 had established at least 450 branches in 173 tehsils of the province.

A consequence of this activity was that a large number of kisan delegates from U.P. attended the Delhi and Amritsar sessions of the Indian National Congress in December 1918 and 1919.

Towards the end of 1919, the first signs of grass-roots peasant activity were evident in the reports of a nai-dhobi band (a form of social boycott) on an estate in Pratapgarh district. By the summer of 1920, in the villages of taluqdari Avadh, Kisan meetings called by village panchayats became frequent. The names of Thinguri Singh and Durgapal Singh were associated with this development. But soon another leader, who became famous by the name of Baba Ramchandra, emerged as the rallying point. Baba Ramchandra, a Brahmin from Maharashtra, was a wanderer who had left home at the age of thirteen, done a stint as an indentured labourer in Fiji and finally turned up in Faizabad in U.P. in 1909. Till 1920, he had wandered around as a sadhu, carrying a copy of Tulsidas’ Ramavan on his back, from which he would often recite verses to rural audiences. In the middle of 1920, however, he emerged as a leader of the peasants of Avadh, and soon demonstrated considerable leadership and organizational capacities.

In June 1920, Baba Ramchandra led a few hundred tenants from the Jaunpur and Pratapgarh districts to Allahabad. There he met Gauri Shankar Misra and Jawaharlal Nehru and asked them to visit the villages to see for themselves the living conditions of the tenants. The result was that, between June and August, Jawaharlal Nehru made several visits to the rural areas and developed close contacts with the Kisan Sabha movement.

Meanwhile, the Kisan found sympathy in Mehta, the Deputy Commissioner of Pratapgarh, who promised to investigate complaints forwarded to him. The Kisan Sabha at village Roor in Pratapgarh district became the centre of activity and about one lakh tenants were reported to have registered their complaints with this Sabha on the payment of one anna each. Gauri Shankar Mia was also very active in Pratapgarh during this period and was in the process of working out an agreement with Mehta over some of the crucial tenant complaints such as bedakhli and nazrana.

But, in August 1920, Mehta went on leave and the taluqdars used the opportunity to strike at the growing kisan movement. They succeeded in getting Ramchandra and thirty-two Kisan arrested on a trumped-up charge of theft on 28 August 1920. Incensed at this, 4,000 to 5,000 Kisan collected at Pratapgarh to see their leaders in jail and were dispersed after a great deal of persuasion.

Ten days later, a rumour that Gandhiji was coming to secure the release of Baba Ramchandra brought ten to twenty thousand Kisan to Pratapgarh, and this time they returned to their homes only after Baba Ramchandra gave them darshan from atop a tree in a sugar-cane field. By now, their numbers had swelled to sixty thousand. Mehta was called back from leave to deal with the situation and he quickly withdrew the case of theft and attempted to bring pressure on the landlords to change their ways This easy victory, however, gave new confidence to the movement and it burgeoned forth.

Meanwhile, the Congress at Calcutta had chosen the path of non-cooperation and many nationalists of U.P. had committed themselves to the new political path. But there were others, including Madan Mohan Malaviya, who preferred to stick to constitutional agitation. These differences were reflected in the U.P. Kisan Sabha as well, and soon the Non-cooperators set up an alternative Oudh Kisan Sabha at Pratapgarh on 17 October 1920. This new body succeeded in integrating under its banner all the grassroots Kisan Sabhas that had emerged in the districts of Avadh in the past few months; through the efforts of Misra, Jawaharlal Nehru, Mata Badal Pande, Baba Ramchandra, Deo Narayan Pande and Kedar Nath, the new organization brought under its wing, by the end of October, over 330 kisan sabhas. The Oudh Kisan Sabha asked the kisans to refuse to till bedakhli land, not to offer hari and begar (forms of unpaid labour), to boycott those who did not accept these conditions and to solve their disputes through panchayats. The first big show of strength of the Sabba was the rally held at Ayodhya, near Faizabad town, on 20 and 21 December which was attended by roughly 100,000 peasants. At this rally, Baba Ramchandra turned up bound in ropes to symbolize the oppression of the kisans. A marked feature of the Kisan Sabha movement was that kisans belonging to the high as well as the low castes were to be found in its ranks.

In January 1921, however, the nature of the peasant activity underwent a marked change. The centres of activity were primarily the districts of Rae Bareli, Faizabad and, to a lesser extent, Sultanpur. The pattern of activity was the looting of bazaars, houses, granaries, and clashes with the police. A series of incidents, small and big, but similar in character. Some, such as the ones at Munshiganj and Karhaiya Bazaar in Rae Bareli, were sparked off by the arrests or rumours of arrest of leaders. The lead was often taken not by recognized Kisan Sabha activists, but by local figures– sadhus, holy men, and disinherited ex­proprietors.

The Government, however, had little difficulty in suppressing these outbreaks of violence. Crowds were fired upon and dispersed, leaders and activists arrested, cases launched and, except for a couple of incidents in February and March, the movement was over by the end of January itself. In March, the Seditious Meetings Act was brought in to cover the affected districts and all political activity came to a standstill. Nationalists continued to defend the cases of the tenants in the courts but could do little else. The Government, meanwhile, pushed through the Oudh Rent (Amendment) Act, and though it brought little relief to the tenants, it helped to rouse hopes and in its own way assisted in the decline of the movement.

Towards the end of the year, peasant discontent surfaced again in Avadh, hut this time the centres were the districts of Hardoi, Bahraich, and Sitapur in the northern part of the province. The initial thrust here was provided by Congress and Khilafat leaders and the movement grew under the name of the Eka or unity movement. The main grievances here related to the extraction of a rent that was generally fifty percent higher than the recorded rent, the oppression of thekedars to whom the work of rent- collection was farmed out and the practice of share-rents.

The Eka meetings were marked by a religious ritual in which a hole that represented the river Ganges was dug in the ground and filled with water, a priest was brought in to preside and the assembled peasants ‘owed that they would pay only the recorded rent but pay it on time, would not leave when ejected, would refuse to do forced labour, would give no help to criminals and abide by the panchayat decisions.

The Eka Movement, however, soon developed its own grass­roots leadership in the form of Madari Pasi and other low-caste leaders who were not particularly inclined to accept the discipline of non-violence that the Congress and Khilafat leaders urged. As a result, the movement’s contact with the nationalists diminished and it went its own way. However, unlike the earlier Kisan Sabha movement that was based almost solely on tenants, the Eka Movement included in its ranks many small zamindars who found themselves disenchanted with the Government because of its heavy land revenue demand. By March 1922, however, severe repression on the part of the authorities succeeded in bringing the Eka Movement to its end.

In August 1921, peasant discontent erupted in the Malabar district of Kerala. Here Mappila (Muslim) tenants rebelled. Their grievances related to lack of any security of tenure, renewal fees, high rents, and other oppressive landlord exactions. In the nineteenth century as well, there had been cases of Mappila resistance to landlord oppression but what erupted in 1921 was on a different scale together.

The impetus for resistance had first come from the Malabar District Congress Conference held at Manjeri in April 1920. This conference supported the tenants’ cause and demanded legislation to regulate landlord- tenant relations. The change was significant because earlier the landlords had successfully prevented the Congress from committing itself to the tenants’ cause. The Manjeri conference was followed by the formation of a tenants’ association at Kozhikode, and soon tenants’ associations were set up in other parts of the district.

Simultaneously, the Khilafat Movement was also extending its sweep. In fact, there was hardly any way one could distinguish between Khilafat and tenants’ meetings, the leaders and the audience were the same, and the two movements were inextricably merged into one. The social base of the movement was primarily among the Mappila tenants, and Hindus were quite conspicuous by their absence, though the movement could count on a number of Hindu leaders.

Disturbed by the growing popularity of the Khilafat-cum- tenant agitation, which had received considerable impetus from the visits of Gandhiji, Shaukat Au, and Maulana Azad, the Government issued prohibitory notices on all Khilafat meetings on 5 February 1921. On 18 February, all the prominent Khilafat and Congress leaders, Yakub Hasan, U. Gopala Menon, P. Moideen Koya and K. Madhavan Nair, were arrested. This resulted in the leadership passing into the hands of the local Mappila leaders.

Angered by repression and encouraged by rumours that the British, weakened as a result of the World War, were no longer in a position to take strong military action, the Mappilas began to exhibit increasing signs of turbulence and defiance of authority. But the final break came only when the District Magistrate of Eranad taluq. E.F. Thomas, on 20 August 1921, accompanied by a contingent of police and troops, raided the mosque at Tirurangadi to arrest Ali Musaliar, a Khilafat leader and a highly respected priest. They found only three fairly insignificant Khilafat volunteers and arrested them. However, the news that spread was that the famous Mambrath mosque, of which Au Musaliar was the priest, had been raided and destroyed by the British army. Soon Mappilas from Kottakkal, Tanur and Parappanagadi converged at Tirurangadi and their leaders met the British officers to secure the release of the arrested volunteers. The people were quiet and peaceful, but the police opened fire on the unarmed crowd and many were killed. A clash ensued, and Government offices were destroyed, records burnt and the treasury looted. The rebellion soon spread into the

Eranad, Walluvanad and Ponnani taluqs, all Mappila strongholds.

In the first stage of the rebellion, the targets of attack were the unpopular jenmies (landlords), mostly Hindu, the symbols of Government authority’s such as kutcheris (courts), police stations, treasuries and offices, and British planters. Lenient landlords and poor Hindus were rarely touched. Rebels would travel many miles through territory populated by Hindus and attack only the landlords and burn their records. Some of the rebel leaders, like Kunhammed Haji, took special care to see that Hindus were not molested or looted and even punished those among the rebels who attacked the Hindus. Kunhammed Haji also did not discriminate in favour of Muslims: he ordered the execution and punishment of a number of pro-government Mappilas as well.

But once the British declared martial law and repression began in earnest, the character of the rebellion underwent a definite change. Many Hindus were either pressurized into helping the authorities or voluntarily gave assistance and this helped to strengthen the already existing anti- Hindu sentiment among the poor illiterate Mappilas who in any case were motivated by a strong religious ideology. Forced conversions, attacks on and murders of Hindus increased as the sense of desperation mounted. What had been largely an anti-government and anti-landlord affair acquired strong communal overtones.

The Mappilas’ recourse to violence had in any case driven a wedge between them and the Non-Cooperation Movement which was based on the principle of non-violence. The communalization of the rebellion completed the isolation of the Mappilas. British repression did the rest and by December 1921 all resistance had come to a stop. The toll was heavy indeed: 2,337 Mappilas had lost their lives. Unofficial estimates placed the number at above 10,000. A total of 45,404 rebels were captured or had surrendered. But the toll was in fact even heavier, though in a very different way. From then onwards, the militant Mappilas were so completely crushed and demoralized that till independence their participation in any form of politics was almost nil. They neither joined the national movement nor the peasant movement that was to grow in Kerala in later years under the Left leadership.

The peasant movements in U.P. and Malabar were thus closely linked with the politics at the national level. In UP., the impetus had come from the Home Rule Leagues and, later, from the Non-Cooperation and Khilafat movement. In Avadh, in the early months of 1921 when peasant activity was at its peak, it was difficult to distinguish between a Non-cooperation meeting and a peasant rally. A similar situation arose in Malabar, where Khilafat and tenants’ meetings merged into one. But in both places, the recourse to violence by the peasants created a distance between them and the national movement and led to appeals by the nationalist leaders to the peasants that they should not indulge in violence. Often, the national leaders, especially Gandhiji, also asked the peasants to desist from taking extreme action like stopping the payment of rent to landlords.

This divergence between the actions and perceptions of peasants and local leaders and the understanding of the national leaders had often been interpreted as a sign of the fear of the middle class or bourgeois leadership that the movement would go out of its own ‘safe’ hands into that of supposedly more radical and militant leaders of the people. The call for restraint, both in the demands as well as in the methods used, is seen as proof of concern for the landlords and propertied classes of Indian society. It is possible, however, that the advice of the national leadership was prompted by the desire to protect the peasants from the consequences of violent revolt, consequences which did not remain hidden for long as both in U.P. and Malabar the Government launched heavy repression in order to crush the movements. Their advice that peasants should not push things too far with the landlords by refusing to pay rent could also stem from other considerations. The peasants themselves were not demanding abolition of rent or landlordism, they only wanted an end to ejectments, illegal levies, and exorbitant rents — demands which the national leadership supported. The recourse to extreme measures like refusal to pay rent was likely to push even the small landlords further into the lap of the government and destroy any chances of their maintaining a neutrality towards the on-going conflict between the government and the national movement.

The no-tax movement that was launched in Bardoli taluq of Surat district in Gujarat in 1928 was also in many ways a child of the Non-cooperation days.’ Bardoli taluq had been selected in 1922 as the place from where Gandhiji would launch the civil disobedience campaign, but events in Chauri Chaura had changed all that and the campaign never took off. However, a marked change had taken place in the area because of the various preparations for the civil disobedience movement and the end result was that Bardoli had undergone a process of intense politicization and awareness of the political scene. The local leaders such as the brothers Kalyanji and Kunverji Mehta, and Dayalji Desai, had worked hard to spread the message of the Non-Cooperation Movement. These leaders, who had been working in the district as social reformers and political activists for at least a decade prior to Non-cooperation, had set up many national schools, persuaded students to leave government schools, carried out the boycott of foreign cloth and liquor, and had captured the Surat municipality.

After the withdrawal of the Non-Cooperation Movement, the Bardoli Congressmen had settled down to intense constructive work.

Stung by Gandhiji’s rebuke in 1922 that they had done nothing for the upliftment of the low-caste untouchable and tribal inhabitants — who were known by the name of Kaliparaj (dark people) to distinguish them from the high caste or Ujaliparaj (fair people) and who formed sixty per cent of the population of the taluq — these men, who belonged to high castes started work among the Kaliparaj through a network of six ashrams that were spread out over the taluq. These ashrams, many of which survive to this day as living institutions working for the education of the tribals, did much to lift the taluq out of the demoralization that had followed the withdrawal of 1922. Kunverji Mehta and Keshavji Ganeshji learnt the tribal dialect, and developed a ‘Kaliparaj literature’ with the assistance of the educated members of the Kaliparaj community, which contained poems and prose that aroused the Kaliparaj against the Hali system under which they laboured as hereditary labourers for upper-caste landowners, and exhorted them to abjure intoxicating drinks and high marriage expenses which led to financial ruin. Bhajan mandalis consisting of Kaliparaj and Ujaliparaj members were used to spread the message. Night schools were started to educate the Kaliparaj and in 1927 a school for the education of Kaliparaj children was set up in Bardoli town. Ashram workers had to often tce the hostility of upper-caste landowners who feared that all this would ‘spoil’ their labour. Annual Kallparaj conferences were held in 1922 and, in 1927, Gandhiji, who presided over the annual conference, initiated an enquiry into the conditions of the Kaipara, who he also now renamed as Raniparaf or the inhabitants of the forest in preference to the derogatory term Kaliparaj or dark people. Many leading figures of Gujarat including Narhari Parikh and Jugatram Dave conducted the inquiry which turned into a severe indictment of the Hall system, exploitation by money lenders and sexual exploitation of women by upper-castes. As a result of this, Congress had built up a considerable’ base among the Kaliparaj and could count on their support in the future.

Simultaneously, of course, the Ashram workers had continued to work among the landowning peasants as well and had to an extent regained their influence among them. Therefore, when in January 1926 it became known that Jayakar, the officer charged with the duty of reassessment of the land revenue demand of the taluq, had recommended a thirty percent increase over the existing assessment, the Congress leaders were quick to protest against the increase and set up the Bardoli Inquiry Committee to go into the issue. Its report, published in July 1926, came to the conclusion that the increase was unjustified. This was followed by a campaign in the Press, the lead being taken by Young India and Navjivan edited by Gandhiji. The constitutionalist leaders of the area, including the members of the Legislative Council, also took up the issue. In July 1927, the Government reduced the enhancement to 21.97 per cent.

But the concessions were too meagre and came too late to satisfy anybody. The constitutionalist leaders now began to advise the peasants to resist by paying only the current amount and withholding the enhanced amount. The ‘Ashram’ group, on the other hand, argued that the entire amount must be withheld if it was to have any effect on the Government. However, at this stage, the peasants seemed more inclined to heed the advice of the moderate leaders.

Gradually, however, as the limitations of the constitutional leadership became more apparent, and their unwillingness to lead even a movement based on the refusal of the enhanced amount was clear, the peasants began to move towards the ‘Ashram’ group of Congress leaders. The latter, on their pan had in the meanwhile contacted Vallabhbhai Patel and were persuading him to take on the leadership of the movement A meeting of representatives of sixty villages at Bamni in Kadod division formally invited Vallabhbhai to lead the campaign. The local leaders also met Gandhiji and after having assured him that the peasants were fully aware of the implications of such a campaign, secured his approval.

Patel reached Bardoli on 4 February and immediately had a series of meetings with the representatives of the peasants and the constitutionalist leaders. At one such meeting, the moderate leaders frankly told the audience that their methods had failed and they should now try Vallabhbhai’s methods. Vallabhbhai explained to the peasants the consequences of their proposed plan of action and advised them to give the matter a week’s thought. He then returned to Ahmedabad and wrote a letter to the Governor of Bombay explaining the miscalculations in the settlement report and requesting him to appoint an independent enquiry; else, he wrote, he would have to advise the peasants to refuse to pay the Land revenue and suffer the consequences.

On 12 February, Patel returned to Bardoli and explained the situation, including the Government’s curt reply, to the peasants’ representatives, following this, a meeting of the occupants of Bardoli taluq passed a resolution advising all occupants of land to refuse payment of the revised assessment until the Government appointed an independent tribunal or accepted the current amount as full payment. Peasants were asked to take oaths in the name of Prabhu (the Hindu name for god) and Khuda (the Muslim name for god) that they would not pay the land revenue. The resolution was followed by the recitation of sacred texts from the Gita and the Koran and songs from Kabir, who symbolized Hindu-Muslim unity. The Satyagraha had begun.

Vallabhbhai Paid was ideally suited for leading the campaign. A veteran of the Kheda Satyagraha, the Nagpur Flag Satyagraha, and the Borsad Punitive Tax Satyagraha, he had emerged as a leader of Gujarat who was second only to Gandhiji. His capacities as an organizer, speaker, indefatigable campaigner, inspirer of ordinary men and women were already known, but it was the women of Bardoli who gave him the title of Sardar. The residents of Bardoli to this day recall the stirring effect of the Sardar’s speeches which he delivered in an idiom and style that was close to the peasant’s heart.

The Sardar divided the taluq into thirteen workers’ camps or Chhavanis each under the charge of an experienced leader. One hundred political workers drawn from all over the province, assisted by 1,500 volunteers, many of whom were students, formed the army of the movement. A publications bureau that brought out the daily Bardoli Satyagraha Patrika was set up. This Patrika contained reports about the movement, speeches of the leaders, pictures of the jabti or confiscation proceedings and other news. An army of volunteers distributed this to the farthest corners of the taluq. The movement also had its own intelligence wing, whose job was to find out who the indecisive peasants were. The members of the intelligence wing would shadow them night and day to see that they did not pay their dues, secure information about Government moves, especially of the likelihood of jabti (confiscation) and then warn the villagers to lock up their houses or flee to neighbouring Baroda.

The main mobilization was done through extensive propaganda via meetings, speeches, pamphlets, and door to door persuasion. Special emphasis was placed on the mobilization of women and many women activists like Mithuben Petit, a Parsi lady from Bombay, Bhaktiba, the wife of Darbar Gopaldas, Maniben Patel, the Sardar’ s daughter, Shardaben Shah and Sharda Mehta were recruited for the purpose. As a result, women often outnumbered men at the meetings and stood firm in their resolve not to submit to Government threats. Students were another special target and they were asked to persuade their families to remain thin.

Those who showed signs of weakness were brought into line by means of social pressure and threats of social boycott. Caste and village panchayats were used effectively for this purpose and those who opposed the movement had to face the prospect of being refused essential services from sweepers, barbers, washermen, agricultural labourers, and of being socially boycotted by their kinsmen and neighbours. These threats were usually sufficient to prevent any weakening. Government officials faced the worst of this form of pressure. They were refused supplies, services, transport and found it almost impossible to carry out their official duties. The work that the Congress leaders had done among the Kaliparaj people also paid dividends during this movement and the Government was totally unsuccessful in its attempts to use them against the upper caste peasants.

Sardar Patel and his colleagues also made constant efforts to see that they carried the constitutionalist and moderate leadership, as well as public opinion, with them on all important issues. The result of this was that very soon the Government found even its supporters and sympathizers, as well as impartial men, deserting its side. Many members of the Bombay Legislative Council like K.M. Munshi and Laiji Naranji, the representatives of the Indian Merchants Chamber, who were not hot-headed extremists, resigned their seats. By July 1928, the Viceroy, Lord Irwin, himself began to doubt the correctness of the Bombay Government’s stand and put pressure on Governor Wilson to find a way out. Uncomfortable questions had started appearing in the British Parliament as well.

Public opinion in the country was getting more and more restive and anti-Government. Peasants in many parts of Bombay Presidency were threatening to agitate for revision of the revenue assessments in their areas. Workers in Bombay textile mills were on strike and there was a threat that Patel and the Bombay Communists would combine in bringing about a railway strike that would make movement of troops and supplies to Bardoli impossible. The Bombay Youth League and other organizations had mobilized the people of Bombay for huge public meetings and demonstrations. Punjab was offering to send jathas on foot to Bardoli. Gandhiji had shifted to Bardoli on 2 August 1928, in order to take over the reins of the movement if Patel was arrested. All told, a retreat, if it could be covered up by a face-saving device, seemed the best way out for the Government.

The face-saving device was provided by the Legislative Council members from Surat who wrote a letter to the Governor assuring him that his pre-condition for an enquiry would be satisfied. The letter contained no reference to what the pre­condition was (though everyone knew that it was full payment of the enhanced rent) because an understanding had already been reached that the full enhanced rent would not be paid. Nobody took the Governor seriously when he declared that he had secured an ‘unconditional surrender.” It was the Bardoli peasants who had won.

The enquiry, conducted by a judicial officer, Broomfield, and a revenue officer, Maxwell, came to the conclusion that the increase had been unjustified, and reduced the enhancement to 6.03 per cent. The New Statesman of London summed up the whole affair on 5 May 1929: ‘The report of the Committee constitutes the worst rebuff which any local government in India has received for many years and may have far-reaching results… It would be difficult to find an incident quite comparable with this in the long and controversial annals of Indian Land Revenue. ‘

The relationship of Bardoli and other peasant struggles with the struggle for freedom can best be described in Gandhiji’s pithy words: ‘Whatever the Bardoli struggle may be, it clearly is not a struggle for the direct attainment of Swaraj. That every such awakening, every such effort as that of Bardoli will bring Swaraj nearer and may bring it nearer even than any direct effort is undoubtedly true.’

India’s Struggle for Independence by Bipan Chandra Chapter 15 The Non-cooperation Movement— 1920-22

The last year of the second decade of the twentieth century found India highly discontented. With much cause, The Rowlatt Act, the Jallianwala Bagh massacre and martial law in Punjab had belied all the generous wartime promises of the British. The Montague-Chelmsford Reforms announced towards the end of 1919, with their ill-considered scheme of dyarchy satisfied few. The Indian Muslims were incensed when they discovered that their loyalty had been purchased during the War by assurances of generous treatment of Turkey after the War — a promise British statesman had no intention of fulfilling. The Muslims regarded the Caliph of Turkey as their spiritual head and were naturally upset when they found that he would retain no control over the holy places it was his duty as Caliph to protect. Even those who were willing to treat the happenings at Jallianwala Bagh and other places in Punjab as aberrations, that would soon be ‘corrected’, were disillusioned when they discovered that the Hunter Committee appointed by the Government to enquire into the Punjab disturbances was an eyewash and that the House of Lords had voted in favour of General Dyer’s action and that the British public had demonstrated its support by helping the Morning Post collect 30,000 pounds for General Dyer.

By the end of the first quarter of 1920, all the excuses in favour of the British Government were fast running out. The Khilafat leaders were told quite clearly that they should not expect anything more and the Treaty of Sevres signed with Turkey in May 1920 made it amply clear that the dismemberment of the Turkish Empire was complete. Gandhiji, who had been in close touch with the Khilafat leaders for quite some time, and was a special invitee to the Khilafat Conference in November 1919, had all along been very sympathetic to their cause, especially because he felt the British had committed a breach of faith by making promises that they had no intention of keeping. In February 1920, he suggested to the Khilafat Committee that it adopt a program of non-violent non­cooperation to protest the Government’s behavior. On 9 June 1920, the Khilafat Committee at Allahabad unanimously accepted the suggestion of non-cooperation and asked Gandhiji to lead the movement.

Meanwhile, Congress was becoming skeptical of any possibility of political advance through constitutional means. It was disgusted with the Hunter Committee Report especially since it was appraised of brutalities in Punjab by its own enquiry committee. In the circumstances, it agreed to consider non­cooperation. The AICC met in May 1920 and decided to convene a special session in September to enable the Congress to decide on its course of action.

It was apparent they had to work out something soon for it was clear that the people were chafing for action. Large numbers of them, who had been awakened to political consciousness by the incessant propaganda efforts that the nationalist leadership had been making for the previous four decades or more, were thoroughly outraged by what they perceived as insults by the British government. To swallow these insults appeared dishonorable and cowardly. Also, many sections of Indian society suffered considerable economic distress. In the towns, the workers and artisans, the lower middle class and the middle class had been hit by high prices, and shortage of food and essential commodities. The rural poor and peasants were in addition victims of widespread drought and epidemics.

The movement was launched formally on 1 August 192O, after the expiry of the notice that Gandhiji had given to the Viceroy in his letter of 22 June. in which he had asserted the right recognized ‘from time immemorial of the subject to refuse to assist a ruler who misrules.’ Lokamanya Tilak passed away in the early hours of 1 August, and the day of mourning and of launching of the movement merged as people all over the country observed hartal and took out processions. Many kept fast and offered prayers.

The Congress met in September at Calcutta and accepted non-cooperation as its own. The main opposition, led by C.R. Das was to the boycott of legislative councils, elections to which were to be held very soon. But even those who disagreed with the idea of boycott accepted the Congress discipline and withdrew from the elections. The voters, too, largely stayed away.

By December, when the Congress met for its annual session at Nagpur, the opposition had melted away; the elections were over and, therefore, the boycott of councils was a non-issue, and it was CR. Das who moved the main resolution on non­cooperation. The program of non-cooperation included within its ambit the surrender of titles and honors, boycott of government-affiliated schools and colleges, law courts, foreign cloth, and could be extended to include resignation from government service and mass civil disobedience including the non-payment of taxes. National schools and colleges were to be set up, panchayats were to be established for settling disputes, hand-spinning and weaving was to be encouraged and people were asked to maintain Hindu- Muslim unity, give up untouchability and observe strict non-violence. Gandhiji promised that if the program was fully implemented, Swaraj would be ushered in within a year. The Nagpur session, thus, committed the Congress to a program of extra-constitutional mass action. Many groups of revolutionary terrorists, especially in Bengal, also pledged support to the movement.

To enable the Congress to fulfill its new commitment, significant changes were introduced in its creed as well as in its organizational structure. The goal of the Congress was changed from the attainment of self-government by constitutional and legal means to the attainment of Swaraj by peaceful and legitimate means. The new constitution of the Congress, the handiwork of Gandhiji, introduced other important changes.

The Congress was now to have a Working Committee of fifteen members to look after its day-to-day affairs. This proposal, when first made by Tilak in 1916, had been shot down by the Moderate opposition. Gandhiji, too, knew that the Congress could not guide a sustained movement unless it had a compact body that worked around the year. Provincial Congress Committees were now to be organized on a linguistic basis so that they could keep in touch with the people by using the local language. The

Congress organization was to reach down to the village and the mohalla level by the formation of village and mohalla or ward committees. The membership fee was reduced to four annas per year to enable the poor to become members. Mass involvement would also enable Congress to have a regular source of income. In other ways, too, the organization structure was both streamlined and democratized. Congress was to use Hindi as far as possible.

The adoption of the Non-Cooperation Movement (initiated earlier by the Khilafat Conference) by the Congress gave it new energy and, from January 1921, it began to register considerable success all over the country. Gandhiji, along with the Ali brothers (who were the foremost Khilafat leaders), undertook a nation­wide tour/during which he addressed hundreds of meetings and met a large number of political workers. In the first month itself, thousands of students (90,000 according to one estimate) left schools and colleges and joined more than 800 national schools and colleges that had sprung up all over the country. The educational boycott was particularly successful in Bengal, where the students in Calcutta triggered off a province-wide strike to force the management of their institutions to disaffiliate themselves from the Government. C.R. Das played a major role in promoting the movement and Subhas Bose became the principal of the National Congress in Calcutta. The Swadeshi spirit was revived with new vigour, this time as part of a nation-wide struggle. Punjab, too, responded to the educational boycott and was second only to Bengal, Lala Lajpat Rai playing a leading part here despite his initial reservations about this item of the program. Others areas that were active were Bombay, U.P., Bihar, Orissa, and Assam, Madras remained lukewarm.

The boycott of law courts by lawyers was not as successful as the educational boycott, but it was very dramatic and spectacular. Many leading lawyers of the country, like C.R. Das, Motilal Nehru, M.R. Jayakar, Saifuddin Kitchlew, Vallabhbhai Patel, C. Rajagopalachari, T. Prakasam and Asaf Ali gave up lucrative practices, and their sacrifice became a source of inspiration for many. In numbers again Bengal led, followed by Andhra Pradesh, U.P., Karnataka, and Punjab.

But, perhaps, the most successful item of the program was the boycott of foreign cloth. Volunteers would go from house to house collecting clothes made of foreign cloth, and the entire community would collect to light a bonfire of the goods. Prabhudas Gandhi, who accompanied Mahatma Gandhi on his nation-wide tour in the first part of 1921, recalls how at small way-side stations where their train would stop for a few minutes. Gandhiji would persuade the crowd, assembled to greet him, to at least discard their headdress on the spot. Immediately, a pile of caps, dupattas, and turbans would form and as the train moved out they would see the flames leaping upwards.2 Picketing of shops selling foreign cloth was also a major form of the boycott. The value of imports of foreign cloth fell from Rs. 102 crore in 1920-21 to Rs. 57 crore in 1921-22. Another feature of the movement which acquired great popularity in many parts of the country, even though it was not part of the original plan, was the picketing of toddy shops. Government revenues showed considerable decline on this count and the Government was forced to actually carry on propaganda to bring home to the people the healthy effects of a good drink.

The Government of Bihar and Orissa even compiled and circulated a list of all the great men in history (which included Moses, Alexander, Julius Caesar, Napoleon, Shakespeare, Gladstone, Tennyson, and Bismarck) who enjoyed their liquor.

The AICC, at its session at Vijayawada in March 1921, directed that for the next three months Congressmen should concentrate on collection of funds, enrolment of members and distribution of charkhas. As a result, a vigorous membership drive was launched and through the target of one crore members was not achieved, Congress membership reached a figure roughly of 50 lakhs. The Tilak Swaraj Fund was oversubscribed, exceeding the target of rupees one crore. Charkhas were popularized on a wide scale and khadi became the uniform of the national movement. There was a complaint at a student meeting Gandhiji addressed in Madurai that khadi was too costly. Gandhiji retorted that the answer lay in wearing less clothes and, from that day, discarded his dhoti and kurta in favour of a 1 ago For the rest of his life, he remained a ‘half-naked fakir.’

In July 1921, a new challenge was thrown to the Government. Mohammed Ali, at the All India Khilafat Conference held at Karachi on 8 July, declared that it was ‘religiously unlawful for the Muslims to continue in the British Army’ and asked that this be conveyed to every Muslim in the Army. As a result, Mohammed Ali, along with other leaders, was immediately arrested. In protest, the speech was repeated at innumerable meetings all over the country. On 4 October, forty-seven leading Congressmen, including Gandhiji, issued a manifesto repeating whatever Mohammed Ali had said and added that every civilian and member of the armed forces should sever connections with the repressive Government. The next day, the Congress Working Committee passed a similar resolution, and on 16 October, Congress committees all over the country held meetings at which the same resolution was adopted. The Government was forced to ignore the whole incident, and accept the blow to its prestige.

The next dramatic event was the visit of the Prince of Wales which began on 17 November 1921. The day the Prince landed in Bombay was observed as a day of hartal all over the country. In Bombay, Gandhiji himself addressed a mammoth meeting in the compound of the Elphinstone Mill owned by the nationalist Umar Shobhani and lighted a huge bonfire of foreign cloth. Unfortunately, however, clashes occurred between those who had gone to attend the welcome function and the crowd returning from Gandhiji’s meeting. Riots followed, in which Parsis, Christians, Anglo-Indians became special targets of attack as identifiable loyalists. There was police firing, and the three-day turmoil resulted in fifty-nine dead. Peace returned only after Gandhiji had been on fast for three days. The whole sequence of events left Gandhiji profoundly disturbed and worried about the likelihood of recurrence of violence once mass civil disobedience was sanctioned.

The Prince of Wales was greeted with empty streets and downed shutters wherever he went. Emboldened by their successful defiance of the Government, non-cooperators became more and more aggressive. The Congress Volunteer Corps emerged as powerful parallel police, and the sight of its members marching in formation and dressed in uniform was hardly one that warmed the Government’s heart. The Congress had already granted permission to the PCCs to sanction mass civil disobedience wherever they thought the people were ready and in some areas, such as Midnapur district in Bengal, which had started a movement against Union Board Taxes and Chirala- Pirala and Pedanandipadu taluqa in Guntur district of Andhra, no-tax movements were already in the offing.’

The Non-Cooperation Movement had other indirect effects as well. In the Avadh area of U.P., where kisan sabhas and a kisan movement had been gathering strength since 1918, Non­cooperation propaganda, carried on among others by Jawaharlal Nehru, helped to fan the already existing ferment, and soon it became difficult to distinguish between a Non cooperation meeting and a kisan meeting.’ In Malabar in Kerala, Non cooperation and Khilafat propaganda helped to arouse the Muslims tenants against their landlords, but the movement here, unfortunately, at tunes took on a communal colour.’

In Assam, labourers on tea plantations went on strike. When the fleeing workers were fired upon, there were strikes on the steamer service, and on the Assam-Bengal Railway as well. J.M. Sengupta, the Bengali nationalist leader, played a leading role in these developments. In Midnapur, a cultivators’ strike against a White zamindari company was led by a Calcutta medical student. Defiance of forest laws became popular in Andhra. Peasants and tribals in some of the Rajasthan states began movements for securing better conditions of life. In Punjab, the Akali Movement for ‘Testing control of the gurudwaras from the corrupt mahants (priests) was a part of the general movement of Non-cooperation, and the Akalis observed strict non-violence in the face of tremendous repression? The examples could be multiplied, but the point is that the spirit of unrest and defiance of authority engendered by the Non-Cooperation Movement contributed to the rise of many local movements in different parts of the country, movements which did not often adhere strictly either to the programme of the Non-Cooperation Movement or even to the policy of non-violence.

In this situation, it was hardly surprising that the Government came to the conclusion that its earlier policy had not met with success and that the time to strike had arrived. In September 1920, at the beginning of the movement, the Government had thought it best to leave it alone as repression would only make martyrs of the nationalists and fan the spirit of revolt. In May 1921, it had tried, through the Gandhi-Reading talks, to persuade Gandhiji to ask the Ali brothers to withdraw from their speeches those passage that contained suggestions of violence; this was an attempt to drive a wedge between the Khilafat leaders and Gandhiji, but it failed. By December, the Government felt that things were really going too far and announced a change of policy by declaring the Volunteer Corps illegal and arresting all those who claimed to be its members.

C.R. Das was among the first be arrested, followed by his wife Basanti Debi, whose arrest so incensed the youth of Bengal that thousands came forward to court arrest. In the next two months, over 30,000 people were arrested from all over the country, and soon only Gandhiji out of the top leadership remained out of jail. In mid-December, there was an abortive attempt at negotiations, initiated by Malaviya, but the conditions offered were such that it meant sacrificing the Khilafat leaders, a course that Gandhiji would not accept. In any case, the Home Government had already decided against a settlement and ordered the Viceroy, Lord Reading, to withdraw from the negotiations. Repression continued, public meetings and assemblies were banned, newspapers gagged, and midnight raids on Congress and Khilafat offices became common.

Gandhiji had been under considerable pressure from the Congress rank and file as well as the leadership to start the phase of mass civil disobedience. The Ahmedabad session of the Congress in December 1921 had appointed him the sole authority on the issue. The Government showed no signs of relenting and had ignored both the appeal of the All- Parties Conference held in mid-January 1922 as well as Gandhiji’s letter to the Viceroy announcing that, unless the Government lifted the ban on civil liberties and released political prisoners, he would be forced to go ahead with mass civil disobedience. The Viceroy was unmoved and, left with no choice, Gandhiji announced that mass civil disobedience would begin in Bardoli taluka of Surat district and that all other parts of the country should cooperate by maintaining total discipline and quiet so that the entire attention of the movement could be concentrated on Bardoli. But Bardoli was destined to Wait for another six years before it could launch a no-tax movement. Its fate was decided by the action of members of a Congress and Khilafat procession in Chauri- Chaura in Gorakhpur district of U.P. on 5 February 1922. Irritated by the behavior of some policemen, a section of the crowd attacked them. The police opened fire. At this, the entire procession attacked the police and when the latter hid inside the police station, set fire to the building. Policemen who tried to escape were hacked to pieces and thrown into the fire. In all twenty-two, policemen were done to death. On hearing of the incident, Gandhiji decided to withdraw the movement. He also persuaded the Congress Working Committee to ratify his decision and thus, on 12 February 1922, the Non-Cooperation Movement came to an end.

Gandhiji’s, decision to withdraw the movement in response to the violence at Chauri Chaura raised a Controversy whose heat can still be felt in staid academic seminars and sober volumes of history. Motilal Nehru, C.R. Das, Jawaharlal Nehru, Subhas Bose, and many others have recorded their utter bewilderment on hearing the news. They could not understand why the whole country had to pay the price for the crazy behavior of some people in a remote village. Many in the country thought that the Mahatma had failed miserably as a leader and that his days of glory were over.

Many later commentators, following, the tradition established by R. Palme Dutt in India Today, have continued to condemn the decision taken by Gandhiji, and seen in its proof of the Mahatma’s concern for the propertied classes of Indian society. Their argument is that Gandhiji did not withdraw the movement simply because of his belief in the necessity of non­violence. He withdrew it because the action at Chauri Chaura was a symbol and an indication of the growing militancy of the Indian masses, of their growing radicalization, of their willingness to launch an attack on the status quo of property relations. Frightened by this radical possibility and by the prospect of the movement going out of his hands and into the hands of radical forces, and in order to protect the interests of landlords and capitalists who would inevitably be at the receiving end of this violence, Gandhiji cried halt to the movement. They have found supportive proof in the resolution of the Congress Working Committee of 12 February 1922 popularly known as the Bardoli resolution which while announcing the withdrawal, asked the peasants to pay taxes and tenants to pay rents. This, they say, was the real though the hidden motive behind the historic decision of February 1922.

It seems, however, that Gandhiji’s critics have been less than fair to him. First, the argument that violence in a remote village could not be a sufficient cause for the decision is in itself a weak one. Gandhiji had repeatedly warned that he did not even want any non-violent movement in y other parts of the country while he was conducting mass civil disobedience in Bardoli, and in fact, had asked the Andhra PCC to withdraw the permission that it had granted to some of the District Congress Committees to start civil disobedience. One obvious reason for this was that, in such a situation of mass ferment and activity, the movement might easily take a violent turn, either due to its own volatile nature or because of provocation by the authorities concerned (as had actually happened in Bombay in November 1921 and later in Chauri Chaura); also if violence occurred anywhere it could easily be made the excuse by the Government to launch a massive attack on the movement as a whole. The Government could always cite the actual violence in one part as proof of the likelihood of violence in another part of the country and thus justify its repression. This would upset the whole strategy of non-violent civil disobedience which was based on the principle that the forces of repression would always stand exposed since they would be using armed force against peaceful civil resisters. It was, therefore, not enough to assert that there was no connection between Chauri Chaura and Bardoli.

It is entirely possible that in Gandhiji’s assessment the chances of his being allowed to conduct a mass civil disobedience campaign in Bardoli had receded further after Chauri Chaura. The Government would have had excuse to remove him and other activists from the scene and use force to cow down the people. Mass civil disobedience would be defeated even before it was given a fair trail. By taking the onus of withdrawal on himself and on the Working Committee, Gandhiji was protecting the movement from likely repression, and the people from demoralization. True, the withdrawal itself led to considerable demoralization, especially of the active political workers, but it is likely that the repression and crushing of the movement (as happened in 1932) would have led to even greater demoralization. Perhaps, in the long run, it was better to have felt that, if only Gandhiji had not withdrawn the movement, it would have surged forward, than to see it crushed and come to the conclusion that it was not possible for a mass movement to succeed in the face of government repression. It is necessary to remember that, after all, the Non-Cooperation Movement was the first attempt at an all-India mass struggle against the British, and a serious reverse at this elementary stage could have led to a prolonged period of demoralization and passivity.

The other argument that the real motive for withdrawal was the fear of the growth of radical forces and that Chauri Chaura was proof of the’ emergence of precisely such a radical sentiment is on even thinner ground. The crowd at Chauri Chaura had not demonstrated any intention of attacking landlords or overturning the structure of property relations, they were merely angered by the overbearing behavior of policemen and vented their wrath by attacking them. Peasant unrest in most of Avadh and Malabar had died out long before this time, and the Eka movement that was on in some of the rural areas of Avadh showed no signs of wanting to abolish the zamindari system; it only wanted zamindars to stop ‘illegal’ cesses and arbitrary rent enhancements. In fact, one of the items of the oath that was taken by peasants who joined the Eka movement was that they would ‘pay rent regularly at Kharif and Rabi.” The no-tax movement m Guntur was very much within the framework of the Non-Cooperation Movement; it was directed against the government and remained totally peaceful. Moreover, it was already on the decline before February 1922. It is difficult to discern where the threat from radical tendencies is actually located.

That the Bardoli resolution which announced the withdrawal also contained clauses which asked peasants to pay up taxes and tenants to pay up rents and assured zamindars that the Congress had no intention of depriving them of their rights, is also no proof of hidden motives. The Congress had at no stage during the movement sanctioned non-payment of rent or questioned the rights of zamindars; the resolution was merely a reiteration of its position on this issue. Non-payment of taxes was obviously to cease if the movement as a whole was being withdrawn.

There are also some indications that Gandhiji’s decision may have been prompted by the fact that in many parts of the country, by the second half of 1921, the movement had shown clear signs of being on the ebb. Students had started drifting back to schools and colleges, lawyers and litigants to law courts, the commercial classes showed signs of weariness and worry at the accumulating stocks of foreign cloth, attendance at meetings and rallies had dwindled, both in the urban and rural areas. This does not mean that in some pockets, like Bardoli in Gujarat or Guntur in Andhra, where intensive political work had been done, the masses were not ready to carry on the struggle. But the mass enthusiasm that was evident all over the country in the first part of 1921 had, perhaps, receded. The cadre and the active political workers were willing to carry on the fight, but a mass movement of such a nature required the active participation of the masses and not only of the highly motivated among them. However, at the present stage of research, it is not possible to argue this position with great force; we only wish to urge the possibility that this too was among the factors that led to the decision to withdraw.

Gandhiji’s critics often fail to recognize that mass movements have an inherent tendency to ebb after reaching a certain height, that the capacity of the masses to withstand repression, endure suffering and make sacrifices is not unlimited, that a time comes when breathing space is required to consolidate, recuperate, and gather strength for the next round of struggle, and that, therefore, withdrawal or a shift to a phase of non-confrontation is an inherent part of a strategy of political action that is based on the masses. Withdrawal is not tantamount to betrayal; it is an inevitable part of the strategy itself.

Of course, whether or not the withdrawal was made at the correct time can always be a matter open to debate. But perhaps Gandhiji had enough reasons to believe that the moment he chose was the right one. The movement had already gone on for over a year, the Government was in no mood for negotiations, and Chauri Chaura presented an opportunity to retreat with honour before the internal weaknesses of the movement became apparent enough to force a surrender or make the retreat look like a rout.

Gandhiji had promised Swaraj within a year if his program was adopted. But the year was long over, the movement was withdrawn, and there was no sign of Swaraj or even of any tangible concessions. Had it all been in vain? Was the movement a failure?

One could hardly answer in the affirmative. The Non­Cooperation Movement had in fact succeeded on many counts. It certainly demonstrated that it commanded the support and sympathy of vast sections of the Indian people. After Non­cooperation, the charge of representing a ‘microscopic minority,’ made by the Viceroy, Dufferin, in 1888,’ could never again be hurled at the Indian National Congress. Its reach among many sections of Indian peasants, workers, artisans, shopkeepers, traders, professionals, white-collar employees, had been demonstrated. The spatial spread of the movement was also nation-wide. Some areas were more active than others, but there were few that showed no signs of activity at all.

The capacity of the ‘poor dumb millions’ of India to take part in modem nationalist politics was also demonstrated. By their courage, sacrifice, and fortitude in the face of adversity and repression, they dispelled the notion that the desire for national freedom was the preserve of the educated and the rich and showed that it was an elemental urge common to all members of a subject nation. They may not as yet have fully comprehended all its implications, understood all the arguments put forth in its favour or observed all the discipline that the movement demanded its successful conduct. This was, after all, for many of them, first contact with the modem world of nationalist politics and the modern ideology of nationalism. This was the first time that nationalists from the towns, students from schools and colleges or even the educated and politically aware in the villages had made a serious attempt to bring the ideology and the movement into their midst. Its success was bound to be limited, the weaknesses many. There were vast sections of the masses that even then remained outside the ambit of the new awakening. But this was only the beginning and more serious and consistent efforts were yet in the offing. But the change was striking. The tremendous participation of Muslims in the movement, and the maintenance of communal unity, despite the Malabar developments, was in itself no mean achievement. There is hardly any doubt that it was Muslim participation that gave the movement its truly mass character in many areas, at some places two-thirds of those arrested were Muslims. And it was, indeed, unfortunate that this most positive feature of the movement was not to be repeated in later years once communalism began to take its toll. The fraternization that was witnessed between Hindus and Muslims, with Gandhiji and other Congress leaders speaking from mosques, Gandhiji being allowed to address meetings of Muslim women in which he was the only male who was not blindfolded, all these began to look like romantic dreams in later years.

The retreat that was ordered on 12 February 1922 was only a temporary one. The battle was over, but the war would continue. To the challenge thrown by Montague and Birkenhead that ‘India would not challenge with success the most determined people in the world, who would once again answer the challenge with all the vigour and determination at its command,’ Gandhiji, in an article written in Young India on 23 February 1922 after the withdrawal of the movement, replied: ‘It is high time that the British people were made to realize that the fight that was commenced in 1920 is a fight to the finish, whether it lasts one month or one year or many months or many years and whether the representatives of Britain re enact all the indescribable orgies of the Mutiny days with redoubled force or whether they do not.”

India’s Struggle for Independence by Bipan Chandra Chapter 14 Gandhiji’s Early Career and Activism

When Mohandas Karamchand Gandhi called for a nation­wide Satyagraha against the Rowlatt Act in March 1919, his first attempt at leading an all India struggle, he was already in his fiftieth year. To understand the man who was about to take over the reins of the Indian national movement and guide its destinies through its most climactic years, it is necessary to begin his story at least twenty-five years earlier, in 1893, when as a twenty-four old barrister, he began the struggle of Indians against racial discrimination in South Africa.

The young barrister who landed at Durban in 1893 on a one-year contract to sort out the legal problems of Dada Abdullah, a Gujarati merchant, was to all appearances an ordinary young man trying to make a living. But he was the first Indian barrister, the first highly-educated Indian, to have come to South Africa.

Indian immigration to South Africa had begun in 1890 when the White settlers recruited indentured Indian labor, mainly from South India, to work on the sugar plantations. In their wake had come Indian merchants, mostly Meman Muslims. Ex- indentured laborers, who had settled down in South Africa after the expiry of their contract, and their children, many born in South Africa itself, constituted the third group of Indians that was in South Africa prior to Gandhiji’s arrival. None of these groups of Indians had much access to education and certainly very little education in English; even the wealthy merchants often knew only a smattering of English necessary to carry on their trade. The racial discrimination to which they were subjected, as part of their daily existence, they had come to accept as a way of life, and even if they resented it, they had little idea about how to challenge it.

But young Mohandas Gandhi was not used to swallowing racial insults in order to carry on with the business of making a living. He was the son of a Dewan (Minister) of an Indian state whose family, though in straitened economic circumstances, was widely respected in his native Kathiawad. Further, he had spent three years in London studying for the Bar. Neither m India nor in England had he ever come in contact with the overt racism that confronted him within days of his arrival in South Africa.

His journey from Durban to Pretoria, which he undertook within a week of his arrival on the continent, consisted of a series of racial humiliations. Apart from the famous incident in which he was bundled out of a first-class compartment by a White man and left to spend the night shivering in the waiting room, he was made to travel in the driver’s box in a coach for which he had bought a first-class ticket, when he ignored the coach leader’s order to vacate even that seat and sit on the foot-board, he was soundly thrashed. On reaching Johannesburg, he found that all the hotels became full up the moment he asked for a room to stay the night. Having succeeded in securing a first-class train ticket from Johannesburg to Pretoria (after quoting extensively from railway regulations), he was almost pushed out again from his railway compartment and was only saved this humiliation by the intervention of a European passenger.’

On his arrival in Pretoria, where he was to work on the civil suit that had brought him to South Africa, he immediately convened a meeting of the Indians there. He offered to teach English to anybody who wanted to learn and suggested that they organize themselves and protest against oppression. He voiced his protest through the Press as well. In an indignant letter to the Natal Advertiser, he asked: ‘Is this Christian-like, is this fair play, is this justice, is this civilization? I pause for a reply.’ Even though he had no plans of staying in South Africa at that stage, he tried his best to arouse the Indians in Pretoria to a sense of their own dignity as human beings and persuade them to resist all types of racial disabilities.

Having settled the lawsuit for which he had come, Gandhiji prepared to leave for India. But on the eve of his departure from Durban, he raised the issue of the bill to disenfranchise Indians which was in the process of being passed by the Natal legislature. The Indians in South Africa begged Gandhiji to stay on for a month and organize their protest as they could not do so on their own, not knowing even enough English to draft petitions, and so on. Gandhiji agreed to stay on for a month and stayed for twenty years. He was then only twenty-five; when he left, he was forty- five.

Gandhiji’s experience in South Africa was unique in one respect. By virtue of being a British-educated barrister, he demanded many things as a matter of right, such as first-class train tickets and rooms in hotels, which other Indians before him had never probably even had the courage to ask for. Perhaps, they believed that they were discriminated against because they were not ‘civilized,’ that is, ‘westernized.’ Gandhiji’s experience, the first of a westernized Indian in South Africa, demonstrated clearly, to him and to them, that the real cause lay elsewhere, in the assumption of racial superiority by the White rulers.

His uniqueness in being the only western-educated Indian also simultaneously placed on his shoulders the responsibility of leading the struggle of the Indians against increasing racial discrimination. Wealthy Indian merchants, senior to the twenty-five-year-old barrister inexperience and age, appointed him as their leader because he was the only one who could speak to the rulers in their own language, the only one who understood the intricacies of their laws and their system of government, the only one who could draft their petitions, create their organizations, and represent them before their rulers.

The story of Gandhiji in South Africa is a long one and we present it here in its briefest outline only to highlight the wide experience that Gandhiji had undergone before he came back to India.

Gandhiji’s political activities from 1894 to 1906 may be classified as the ‘Moderate’ phase of the struggle of the South African Indians. During this phase, he concentrated on petitioning and sending memorials to the South African legislatures, the Colonial Secretary in London and the British Parliament. He believed that if all the facts of the case were presented to the Imperial Government, the British sense of justice and fair play would be aroused and the Imperial Government would intervene on behalf of Indians who were, after all, British subjects. His attempt was to unite the different sections of Indians and to give their demands wide publicity. This he tried to do through the setting up of the Natal Indian Congress and by starting a paper called Indian Opinion. Gandhiji’s abilities as an organizer, as a fund-raiser, as a journalist and as a propagandist, all came to the fore during this period. But, by 1906, Gandhiji, having fully tried the ‘Moderate’ methods of struggle, was becoming convinced that these would not lead anywhere.

The second phase of the struggle in South Africa, which began in 1906, was characterized by the use of the method of passive resistance or civil disobedience, which Gandhiji named Satyagraha. It was first used when the Government enacted legislation making it compulsory for Indians to take out certificates of registration which held their fingerprints. It was essential to carry these on person at all times. At a huge public meeting held on 11 September 1906, in the Empire Theatre in Johannesburg, Indians resolved that they would refuse to submit to this law and would face the consequences. The Government remained adamant, and so did the Indians. Gandhiji formed the Passive Resistance Association to conduct the campaign. The last date for registration being over, the Government started proceedings against Gandhiji and twenty-six others. The passive resisters pleaded guilty, were ordered to leave the country and, on refusing to do so, were sent to jail. Others followed, and their numbers swelled to 155. The fear of jail had disappeared, and it was popularly called King Edward’s Hotel.

General Smuts called Gandhiji for talks and promised to withdraw the legislation if Indians voluntarily agreed to register themselves. Gandhiji accepted and was the first to register. But Smuts had played a trick; he ordered that the voluntary registrations be ratified under the law. The Indians under the leadership of Gandhiji retaliated by publicly burning their registration certificates.

Meanwhile, the Government brought in new legislation, this time to restrict Indian immigration. The campaign widened to oppose this. In August 1908, a number of prominent Indians from Natal crossed the frontier into Transvaal to defy the new immigration laws and were arrested. Other Indians from Transvaal opposed the laws by hawking without a license; traders who had Licenses refused to produce them. All of them were jailed. Gandhiji himself landed in jail in October 1908 and, along with the other Indians, was sentenced to a prison term involving hard physical labor and miserable conditions. But imprisonment failed to crush the spirit of the resisters, and the Government resorted to deportation to India, especially of the poorer Indians. Merchants were pressurized by threats to their economic interests.

At this stage, the movement reached an impasse. The more committed Satyagrahis continued to go in and out of jail, but the majority were showing signs of fatigue. The struggle was obviously going to be a protracted one, and the Government was in no mood to relent. Gandhiji’s visit to London in 1909 to meet the authorities there yielded little result. The funds for supporting the families of the Satyagrahis and for running Indian Opinion were fast running out. Gandhiji’s own legal practice had virtually ceased since 1906, the year he had started devoting all his attention to the struggle. At this point, Gandhiji set up Tolstoy Farm, made possible through the generosity of his German architect friend, Kallenbach, to house the families of the Satyagrahis and give them a way to sustain themselves. Tolstoy Farm was the precursor of the later Gandhian ashrams that were to play so important a role in the Indian national movement. Funds also came from India — Sir Ratan Tata sent Rs. 25,000 and the Congress and the Muslim League, as well as the Nizam of Hyderabad, made their contributions.

In 1911, to coincide with the coronation of King George V, an agreement was reached between the Government and the Indians which, however, lasted only till the end of 1912. Meanwhile, Gokhale paid a visit to South Africa, was treated as a guest of the Government and was made a promise that all discriminatory laws against Indians would be removed. The promise was never kept, and Satyagraha was resumed in 1913. This time the movement was widened further to include resistance to the poll tax of three pounds that was imposed on all ex-indentured Indians. The inclusion of the demand for the abolition of this tax, a particularly heavy charge on poor laborers whose wages hardly averaged ten shillings a month, immediately drew the indentured and ex-indentured laborers into the struggle, and Satyagraha could now take on a truly mass character. Further fuel was added to the already raging fire by a judgment of the Supreme Court which invalidated all marriages not conducted according to Christian rites and registered by the Registrar of Marriages. By implication, Hindu, Muslim and Parsi marriages were illegal and the children born through these marriages illegitimate. The Indians treated this judgment as an insult to the honor of their women and many women were drawn into the movement because of this indignity.

Gandhiji decided that the time had now come for the final struggle into which all the resisters’ resources should be channeled. The campaign was launched by the illegal crossing of the border by a group of sixteen Satyagrahis, including Kasturba, Gandhiji’s wife, who marched from Phoenix Settlement in Natal to Transvaal and were immediately arrested. A group of eleven women then marched from Tolstoy Farm in Transvaal and crossed the border into Natal without a permit, and reached New Castle, a mining town. Here, they talked to the Indian mine workers, mostly Tamils, and before being arrested persuaded them to go on strike.

Gandhiji reached New Castle and took charge of the agitation. The employers retaliated by cutting off water and electricity to the workers’ quarters, thus forcing them to leave their homes. Gandhiji decided to march this army of over two thousand men, women and children over the border and thus see them lodged in Transvaal jails. During the course of the march, Gandhiji was arrested twice, released, arrested a third time and sent to jail. The moral of the workers, however, was very high and they continued the march till they were put into trains and sent back to Natal, where they were prosecuted and sent to jail. The treatment that was meted out to these brave men and women in jail included starvation and whipping, and being forced to work in the mines by mounted military police. Gandhiji himself was made to dig stones and sweep the compound. He was kept in a dark cell, and taken to court handcuffed and manacled.

The Governments’ action inflamed the entire Indian community; workers on the plantations and the mines went on a lightning strike. Gokhale toured the whole of India to arouse Indian public opinion and even the Viceroy, Lord Hardinge, condemned the repression as ‘one that would not be tolerated by any country that calls itself civilized’ and called for an impartial enquiry into the charges of atrocities. The use of brutal force on unarmed and peaceful men and women aroused widespread indignation and condemnation.

Eventually, through a series of negotiations involving Gandhiji, the Viceroy, Lord Hardinge, C.F. Andrews and General Smuts, an agreement was reached by which the Government of South Africa conceded the major Indian demands relating to the poll tax, the registration certificates and marriages solemnized according to Indian rites, and promised to treat the question of Indian immigration in a sympathetic manner.

Non-violent civil disobedience had succeeded in forcing the opponents to the negotiating table and conceding the substance of the demands put forward by the movement. The blueprint for the ‘Gandhian’ method of struggle had been evolved and Gandhiji started back for his native land. The South African ‘experiment’ was now to be tried on a much wider scale on the Indian sub­continent.

In other respects, too, the South African experiment prepared Gandhiji for leadership of the Indian national struggle. He had had the invaluable experience of leading poor Indian laborers, of seeing their capacity for sacrifice and forbearing hardship, their morale in the face of repression. South Africa built up his faith in the capacity of the Indian masses to participate in and sacrifice for a cause that moved them. Gandhiji also had had the opportunity of leading Indians belonging to different religions: Hindus, Muslims, Christians, and Parsis were all united under his leadership in South Africa. They also came from different regions, being mainly Gujaratis and Tamils. They belonged to different social classes; rich merchants combined with poor indentured laborers. Women came along with the men.

Another aspect of the South African experience also stood Gandhiji in good stead. He learnt, the hardest way, that leadership involves facing the ire not only of the enemy but also of one’s followers. There were two occasions on which Gandhiji was faced with a serious threat to his life. Once, when a white mob chased him down a street in Durban in 1896 and surrounded the house where he was staying, asking for his blood; he had to be whisked out in disguise. The second, when an Indian, a Pathan, who was angry with him because of an agreement he had reached with the Government assaulted him on the street. Gandhiji learnt that leaders often have to take hard decisions that are unpopular with enthusiastic followers.

South Africa, then, provided Gandhiji with an opportunity for evolving his own style of politics and leadership, for trying out new techniques of struggle, on a limited scale, untrammeled by the opposition of contending political currents. In South Africa, he had already taken the movement from its ‘Moderate’ phase into its ‘Gandhian’ phase. He already knew the strengths and the weaknesses of the Gandhian method and he was convinced that it was the best method around. It now remained for him to introduce it into India.

Gandhiji returned to India, in January 1915, and was warmly welcomed. His work in South Africa was well-known, not only to educated Indians but, as he discovered on his visit to the Kumbh Mela at Hardwar, even to the masses who flocked to him for his ‘darshan.’ Gokhale had already hailed him as being ‘without doubt made of the stuff of which heroes and martyrs are made.’ The veteran Indian leader noticed in Gandhiji an even more important quality: ‘He has in him the marvelous spiritual power to turn ordinary men around him into heroes and martyrs.’

On Gokhale’s advice, and in keeping with his own style of never intervening in a situation without first studying it with great care, Gandhiji decided that for the first year he would not take a public stand on any political issue. He spent the year traveling around the country, seeing things for himself, and in organizing his ashram in Ahmedabad where he, and his devoted band of followers who had come with him from South Africa, would lead a community life. The next year as well, he continued to maintain his distance from political affairs, including the Home Rule Movement that was gathering momentum at this time. His own political understanding did not coincide with any of the political currents that were active in India then. His faith in ‘Moderate’ methods was long eroded, nor did he agree with the Home Rulers that the best time to agitate for Home Rule was when the British were in difficulty because of the First World War.

Further, he was deeply convinced that none of these methods of political struggle were really viable; the only answer lay in Satyagraha. His reasons for not joining the existing political organizations are best explained in his own words: ‘At my time of life and with views firmly formed on several matters, I could only join an organization to affect its policy and not be affected by it. This does not mean that I would not now have an open mind to receive new light. I simply wish to emphasize the fact that the new light will have to be specially dazzling in order to entrance me.” In other words, he could only join an organization or a movement that adopted non-violent Satyagraha as its method of struggle.

That did not, however, mean that Gandhiji was going to remain politically idle. During the course of 1917 and early 1918, he was involved in three significant struggles — in Champaran in Bihar, in Ahmedabad and in Kheda in Gujarat. The common feature of these struggles was that they related to specific local issues and that they were fought for the economic demands of the masses. Two of these struggles, Champaran and Kheda, involved the peasants and the one in Ahmedabad involved industrial workers.

The story of Champaran begins in the early nineteenth century when European planters had involved the cultivators in agreements that forced them to cultivate indigo on 3/20th of their holdings (known as the tinkathia system). Towards the end of the nineteenth century, German synthetic dyes forced indigo out of the market and the European planters of Champaran, keen to release the cultivators from the obligation of cultivating indigo, tried to turn their necessity to their advantage by securing enhancements in rent and other illegal dues as a price for the release. Resistance had surfaced in 1908 as well, but the exactions of the planters continued till Raj Kumar Shukla, a local man, decided to follow Gandhiji all over the country to persuade him to come to Champaran to investigate the problem. Raj Kumar Shukla’s decision to get Gandhiji to Champaran is indicative of the image he had acquired as one who fought for the rights of the exploited and the poor.

Gandhiji, on reaching Champaran, was ordered by the Commissioner to immediately leave the district. But to the surprise of all concerned, Gandhiji refused and preferred to take the punishment for his defiance of the law. This was unusual, for even Tilak and Annie Besant, when extended from a particular province, obeyed the orders even though they organized public protests against them. To offer passive resistance or civil disobedience to an unjust order was indeed novel. The Government of India, not willing to make an issue of it and not yet used to treating Gandhiji as a rebel, ordered the local Government to retreat and allow Gandhiji to proceed with his enquiry.

A victorious Gandhiji embarked on his investigation of the peasants’ grievances. Here, too, his method was striking. He and his colleagues, who now included Brij Kishore, Rajendra Prasad and other members of the Bihar intelligentsia, Mahadev Desai and Narhari Parikh, two young men from Gujarat who had thrown in their lot with Gandhiji, and J.B. Kripalani, toured the villages and from dawn to dusk recorded the statements of peasants, interrogating them to make sure that they were giving correct information.

Meanwhile, the Government appointed a Commission of Inquiry to go into the whole issue and nominated Gandhiji as one of its members. Armed with evidence collected from 8,000 peasants, he had little difficulty in convincing the Commission

that the tinkathia system needed to be abolished and that the peasants should be compensated for the illegal enhancement of their dues. As a compromise with the planters, he agreed that they refund only twenty-five percent of the money they had taken illegally from the peasants. Answering critics who asked why he did not ask for a full refund, Gandhiji explained that even this refund had done enough damage to the planters’ prestige and position. As was often the case, Gandhiji’s assessment was correct and, within a decade, the planters left the district altogether.

Gandhiji then turned his attention to the workers of Ahmedabad. A dispute was brewing between them and the mill owners over the question of a ‘plague bonus’ the employers wanted to withdraw once the epidemic had passed but the workers insisted it stay since the enhancement hardly compensated for the rise in the cost of living during the War. The British Collector, who feared a showdown, asked Gandhiji to bring pressure on the mill owners and work out a compromise. Ambalal Sarabhai, one of the leading mill owners of the town, was a friend of Gandhiji and had just saved the Sabarmati Ashram from extinction by a generous donation. Gandhiji persuaded the mill owners and the workers to agree to arbitration by a tribunal, but the mill owners, taking advantage of a stray strike, withdrew from the agreement. They offered a twenty percent bonus and threatened to dismiss those who did not accept it.

The breach of agreement was treated by Gandhiji as a very serious affair, and he advised the workers to go on strike. He further suggested, on the basis of a thorough study of the production costs and profits of the industry as well as the cost of living, that they would be justified in demanding a thirty-five percent increase, in wages.

The strike began and Gandhiji addressed the workers every day on the banks of the Sabarmati River. He brought out a daily news bulletin and insisted that no violence be used against employers or black legs. Ambalal Sarabhai’s sister, Anasuya Behn, was one of the main lieutenants of Gandhiji in this struggle in which her brother, and Gandhiji’s friend, was one of the main adversaries.

After some days, the workers began to exhibit signs of weariness. The attendance at the daily meetings began to decline and the attitude towards blacklegs began to harden. In this situation, Gandhiji decided to go on a fast, to rally the workers and strengthen their resolve to continue. Also, he had promised that if the strike led to starvation he would be the first to starve, and the fast was a fulfillment of that promise. The fast, however, also had the effect of putting pressure on the mill owners and they agreed to submit the whole issue to a tribunal. The strike was withdrawn and the tribunal later awarded the thirty-five percent increase the workers had demanded

The dispute in Ahmedabad had not yet ended when Gandhiji learnt that the peasants of Kheda district were in extreme distress due to a failure of crops and that their appeals for the remission of land revenue were being ignored by the Government. Enquiries by members of the Servants of India Society, Vithalbhai Patel and Gandhiji confirmed the validity of the peasants’ case. This was that as the crops were less than one-fourth of the normal yield, they were entitled under the revenue code to a total remission of the land revenue.

The Gujarat Sabha, of which Gandhiji was the President, played a leading role in the agitation. Appeals and petitions having failed, Gandhiji advised the withholding of revenue, and asked the peasants to ‘fight unto death against such a spirit of vindictiveness and tyranny,’ and show that ‘it is impossible to govern men without their consent.’ Vallabhbhai Patel, a young lawyer and a native of Kheda district, and other young men, including Indulal Yagnik, joined Gandhiji in touring the villages and urging the peasants to stand firm in the face of increasing Government repression which included the seizing of cattle and household goods and the attachment of standing crops. The cultivators were asked to take a solemn pledge that they would not pay; those who could afford to pay were to take a vow that they would not pay in the interests of the poorer ryots who would otherwise panic and sell off their belongings or incur deb4s in order to pay the revenue. However, if the Government agreed to suspend collection of land revenue, the ones who could afford to do so could pay the whole amount.

The peasants of Kheda, already hard-pressed because of plague, high prices arid drought, were beginning to show signs of weakness when Gandhiji came to know that the Government had issued secret instructions directing that revenue should be recovered only from those peasants who could pay. A public declaration of this decision would have meant a blow to Government prestige since this was exactly what Gandhiji had been demanding. In these circumstances, the movement was withdrawn. Gandhiji later recalled that by this time ‘the people were exhausted’ and he was actually ‘casting about for some graceful way of terminating the struggle.

Champaran, Ahmedabad, and Kheda served as demonstrations of Gandhiji’s style and method of politics to the country at large. They also helped him find his feet among the people of India and study their problems at close quarters. He came to possess, as a result of these struggles, a surer understanding of the strengths and weaknesses of the masses, as well as of the viability of his own political style. He also earned the respect and commitment of many political workers, especially the younger ones, who were impressed by his identification with the problems of ordinary Indians, and his willingness to take up their cause.

It was this reservoir of goodwill, and of experience, that encouraged Gandhiji, in February 1919, to call for a nation-wide protest against the unpopular legislation that the British were threatening to introduce. Two bills, popularly known as the Rowlatt Bills after the man who chaired the Committee that suggested their introduction, aimed at severely curtailing the civil liberties of Indians in the name of curbing terrorist violence, were introduced in the Legislative Council. One of them was actually pushed through in indecent haste in the face of opposition from all the elected Indian members. This act of the Government was treated by the whole of political India as a grievous insult, especially as it came at the end of the War when substantial constitutional concessions were expected.

Constitutional protest having failed, Gandhiji stepped in and suggested that a Satyagraha be launched. A Satyagraha Sabha was formed, and the younger members of the Home Rule Leagues who were more than keen to express their disenchantment with the Government flocked to join it. The old lists of the addresses of Home Rule Leagues and their members were taken out, contacts established and propaganda begun. The form of protest finally decided upon was the observance of a nation-wide hartal (strike) accompanied by fasting and prayer. In addition, it was decided that civil disobedience would be offered against specific laws.

The sixth of April was fixed as the date on which the Satyagraha would be launched. The movement that emerged was very different from the one that had been anticipated or planned. Delhi observed the hartal on 30 March because of some confusion about dates, and there was considerable violence in the streets. This seemed to set the pattern in most other areas that responded to the call; protest was generally accompanied by violen4ce and disorder. Punjab, which was suffering from the after-effects of severe war-time repression, forcible recruitment, and the ravages of disease, reacted particularly strongly and both in Amritsar and Lahore the situation became very dangerous for the Government. Gandhiji tried to go to Punjab to help quieten the people, but the Government deported him to Bombay. He found that Bombay and even his native Gujarat, Including Ahmedabad, were up in flames and he decided to stay and try and pacify the people.

Events in Punjab were moving in a particularly tragic direction. In Amritsar, the arrest of two local leaders on 10 April led to an attack on the town hail and the post office: telegraph wires were cut and Europeans including women were attacked. The army was called in and the city handed over to General Dyer, who issued an order prohibiting public meetings and assemblies. On 13 April, Baisakhi day, a large crowd of people, many of whom were visitors from neighboring villages who had come to the town to attend the Baisakhi celebrations, collected in the Jallianwala Bagh to attend a public meeting. General Dyer, incensed that his orders were disobeyed, ordered his troops to fire upon the unarmed crowd. The shooting continued for ten minutes. General Dyer had not thought It necessary to issue any warning to the people nor was he deterred by the fact that the ground was totally hemmed in from all sides by high walls which left little chance for escape. The Government estimate was 379 dead, other estimates were considerably higher.

The brutality at Jallianwala Bagh stunned the entire nation. The response would come, not immediately, but a little later. For the moment, repression was intensified, Punjab placed under martial law and the people of Amritsar forced into indignities such as crawling on their bellies before Europeans Gandhiji, overwhelmed by the total atmosphere of violence, withdrew the movement on 18 April.

That did not mean, however, that Gandhiji had lost faith either in his non-violent Satyagraha or in the capacity of the Indian people to adopt it as a method of struggle. A year later, he launched another nation-wide struggle, on a scale bigger than that of the Rowlatt Satyagraha. The wrong Inflicted on Punjab was one of the major reasons for launching it.

The Mahatma’s ‘Indian Experiment’ had begun.

India’s Struggle for Independence by Bipan Chandra Chapter 13 The Home rule Movement and Its Fallout

The romantic adventure of the Ghadar revolutionaries was the dramatic response of Indians living abroad to the First World War. We now turn to the less charged, but more effective, Indian response — the Home Rule League Movement, led by Lokamanya Tilak and Annie Besant.

On 16 June 1914, Bal Gangadhar Tilak was released after serving a prison sentence of six years, most of which he had spent in Mandalay in Burma. He returned to India very different to the one he had been banished from. Aurobindo Ghose, the firebrand of the Swadeshi days, had taken sanyas in Pondicherry, and Lala Lajpat Rai was away in the United States of America. The Indian National Congress had yet to recover from the combined effects of the split at Surat in 1907, the heavy government repression of the activists of the Swadeshi Movement, and the disillusionment of the Moderates with the constitutional reforms of 1909.

Tilak initially concentrated all his attention on seeking readmission, for himself and other Extremists, into the Indian National Congress. He was obviously convinced that the sanction of this body, that had come to symbolize the Indian national movement, was a necessary pre-condition for the success of any political action. To conciliate the Moderates and convince them of his bonafides, as well as to stave off any possible government repression, he publicly declared: I may state once for all that we are trying in India, as the Irish Home-rulers have been doing in Ireland, for a reform of the system of administration and not for the overthrow of Government; aid I have no hesitation in saying that the acts of violence which had been committed in the different Parts of India are not only repugnant to me but have, in my opinion, only unfortunately retarded to a great extent, the pace of our political progress.” He further assured the Government of his loyalty to the Crown and urged all Indians to assist the British Government in its hour of crisis.

Many of the Moderate leaders of the Congress were also unhappy with the choice they had made in 1907 at Surat, and also with the fact that the Congress had lapsed into almost total inactivity. They were, therefore, quite sympathetic to Tilak’s overtures. Further, they were under considerable pressure from Mrs. Annie Besant, who had just joined the Indian National Congress and was keen to arouse nationalist political activity, to admit the Extremists.

Annie Besant, already sixty-six in 1914, had begun her political career in England as a proponent of Free Thought, Radicalism, Fabianism and Theosophy, and had come to India in 1893 to work for the Theosophical Society. Since 1907, she had been spreading the message of Theosophy from her headquarters in Adyar, a suburb of Madras, and had gained a large number of followers among the educated members of many communities that had experienced no cultural revival of their own. In 1914, she decided to enlarge the sphere of her activities to include the building of a movement for Home Rule on the lines of the Irish Home Rule League. For this, she realized it was necessary both to get the sanction of the Congress, as well as the active cooperation of the Extremists. She devoted her energies, therefore, to persuading the Moderate leaders to open the doors of the Congress to’ Tilak and his fellow- Extremists.

But the annual Congress session in December 1914 was to prove a disappointment — Pherozeshah Mehta and his Bombay Moderate group succeeded, by winning over Gokhale and the Bengal Moderates, in keeping out the Extremists. Tilak and Besant thereupon decided to revive political activity on their own, while maintaining their pressure on the Congress to re-admit the Extremist group.

In early 1915, Annie Besant launched a campaign through her two papers, New India and Commonweal, and organized public meetings and conferences to demand that India be granted self-government on the lines of the White colonies after the War. From April 1915, her tone became more peremptory and her stance more aggressive.

Meanwhile, Lokamanya began his political activities, but, not yet saving gained admittance into the Congress, was careful that he did not in any way alarm the Moderates or appear to be by-passing the Congress. This is clear from the fact that at the meeting of his followers convened at Poona in May 1915, it was decided that their initial phase of action would be to set up an agency ‘to enlighten the villagers regarding the objects and work of the Congress.’2 The local associations that were set up in many Maharashtra towns in August and September of that year also concentrated more on emphasizing the need for unity in the Congress than on the stepping up of political activity. While sometimes resorting to threats to pressurize the more conservative among the Moderates, Tilak still hoped to persuade the majority to accept him because of his reasonableness and caution.

His efforts and those of Annie Besant were soon to meet with success, and at the annual session of the Congress in December 1915 it was decided that the Extremists be allowed to rejoin the Congress. The opposition from the Bombay group had been greatly weakened by the death of Pherozeshah Mehta. But Annie Besant did not succeed in getting the Congress and the Muslim League to support her decision to set up Home Rule Leagues. She did manage, however, to persuade the Congress to commit itself to a programme of educative propaganda and to a revival of the local level Congress committees. Knowing that the Congress, as constituted at the time, was unlikely to implement this, she had inserted a condition by which, if the Congress did not start this activity by September 1916, she would be free to set up her own League.

Tilak, not bound by any such commitment, and having gained the right of readmission, now took the lead and set up the Home Rule League at the Bombay Provincial Conference held at Belgaum in April 1916. Annie Besant’s impatient followers, unhappy with her decision to wait till September, secured her permission to start Home Rule groups. Jamnadas Dwarkadas,

Shankerlal Banker and Indulal Yagnik set up a Bombay paper Young India and launched an All India Propaganda Fund to publish pamphlets in regional languages and in English. In September 1916, as there were no signs of any Congress activity, Annie Besant announced the formation of her Home Rule League, with George Arundale, her Theosophical follower, as the Organizing Secretary. The’ two Leagues avoided any friction by demarcating their area of activity; Tilak’s League was to work in Maharashtra, (excluding Bombay city), Karnataka, the Central Provinces and Berar, and Annie Besant’s League was given charge of the rest of India. The reason the two Leagues did not merge was because, in Annie Besant’s words, ‘some of his followers disliked me and some of mine disliked him. We, however, had no quarrel with each other.”

Tilak promoted the Home Rule campaign with a tour of Maharashtra and through his lectures clarified and popularized the demand for Home Rule. ‘India was like a son who had grown up and attained maturity it was right now that the trustee or the father should give him what was his due. The people of India must get this effected. They have a right to do so.’ He also linked up the question of Swaraj with the demand for the formation of linguistic states and education in the vernacular. ‘Form one separate state each for Marathi, Telugu and Kanarese provinces.

The principle that education should be given through the vernaculars is self- evident and clear. Do the English educate their people through the French language? Do Germans do it through English or the Turks through French?’ At the Bombay Provincial Conference in 1915, he told V.B. Alur who got up to support his condolence resolution on Gokhale’s death: ‘Speak in Kannada to establish the right of Kannada language.’ It is clear that the Lokamanya had no trace of regional or linguistic Marathi chauvinism.

His stand on the question of non-Brahmin representation and on the issue of untouchability demonstrated that he was no casteist either. When the non-Brahmins in Maharashtra sent a separate memorandum to the Government dissociating themselves from the demands of the advanced classes, Tilak urged those who opposed this to be patient: ‘If we can prove to the non-Brahmins, by example, that we are wholly on their side in their demands from the Government, I am sure that in times to come to their agitation, now based on social inequality, will merge into our struggle.’ To the non-Brahmins, he explained that the real difference was not between Brahmin and non-Brahmin, but between the educated and the non-educated. Brahmins were ahead of others in jobs because they were more educated, and the Government, in spite of its sympathy for non-Brahmins and hostility towards Brahmins, was forced to look to the needs of the administration and give jobs to Brahmins. At a conference for the removal of untouchability, Tilak declared: ‘If a God were to tolerate untouchability, I would not recognize him as God at all.’

Nor can we discern in his speeches of this period any trace of religious appeal; the demand for Home Rule was made on a wholly secular basis. The British were aliens not because they belonged to another religion but because they did not act in the Indian interest. ‘He who does what is beneficial to the people of this country, be he a Muhammedan or an Englishman, is not alien. ‘Alienness’ has to do with interests. Alienness is certainly not concerned with white or black skin . . . or religion.’

Tilak’s League furthered its propaganda efforts by publishing six Marathi and two English pamphlets, of which 47,000 copies were sold. Pamphlets were brought out in Gujarati and Kannada as well. The League was organized into six branches, one each in Central Maharashtra, Bombay city, Karnataka, and Central Provinces, and two in Berar.

As soon as the movement for Home Rule began to gather steam, the Government hit back, and it chose a particularly auspicious day for the blow. The 23rd of July, 1916, was Tilak’s sixtieth birthday, and, according to custom, it was the occasion for a big celebration. A purse of Rs. one lakh was presented to him. The same day the Government offered him their own present: a notice asking him to show cause why he should not be bound over for good behavior for a period of one year and demanding securities of Rs. 60,000. For Tilak, this was the best gift he could have wanted for his birthday. ‘The Lord is with us,’ he said, ‘Home Rule will now spread like wildfire.’9 Repression was sure to fan the fire of revolt.

Tilak was defended by a team of lawyers led by Mohammed Au Jinnah. He lost the case in the Magistrate’s Court but was exonerated by the High Court in November. The victory was hailed all over the country. Gandhiji’s Young India summed up the popular feeling: ‘Thus, a great victory has been won for the cause of Home Rule which has, thus, been freed from the chains that were sought to be put upon it.”° Tilak immediately pushed home the advantage by proclaiming in his public speeches that Home Rule now had the sanction of the Government and he and his colleagues intensified their propaganda campaign for Home Rule. By April 1917 Tilak had enlisted 14,000 members.

Meanwhile, Annie Besant had gone ahead with the formal founding of her League in September 1916. The organization of her League was much looser than that of Tilak’s, and three members could form a branch while in the case of Tilak’s League each of the six branches had a clearly defined area and activities. Two hundred branches of Besant’s League were established, some consisting of a town and others of groups of villages. And though a formal Executive Council of seven members was elected for three years by thirty-four ‘founding branches,’ most of the work was carried on by Annie Besant and her lieutenants — Arundale, C.P. Ramaswamy Aiyar, and B.P. Wadia — from her headquarters at Adyar. Nor was there any organized method for passing on instructions—these were conveyed through individual members and through Arundale’s column on Home Rule in New India. The membership of Annie Besant’s League increased at a rate slower than that of Tilak’s. By March 1917, her League had 7,000 members. Besides her existing Theosophical followers, many others including Jawaharlal Nehru in Allahabad and B. Chakravarti and J. Banerjee in Calcutta joined the Home Rule League. However, the strength of the League could not be judged from the number of branches because, while many were extremely active, others remained adjuncts of the Theosophical societies. In Madras city, for example, though the number of branches was very large, many were inactive, while the branch in Bombay city, the four branches in the U.P. towns, and many village branches in Gujarat were very active.

The main thrust of the activity was directed towards building up an agitation around the demand for Home Rule. This was to be achieved by promoting political education and discussion. Arundale, through New India, advised members to promote political discussions, establish libraries containing material on national politics, organize classes for students on politics, print and circulate pamphlets, collect funds, organize social work, take part in local government activities, arrange political meetings and lectures, present arguments to friends in favour of Home Rule and urge them to join the movement. At least some of these activities were carried on by many of the branches, and especially the task of promotion of political discussion and debate. Some idea of the immensity of the propaganda effort that was launched can be gauged from the fact that by the time Annie Besant’s League was formally founded in September 1916, the Propaganda Fund started earlier in the year had already sold 300,000 copies of twenty-six English pamphlets which focused mainly on the system of government existing in India and the arguments for self-government. After the founding of the League, these pamphlets were published again and, in addition, new ones in Indian languages were brought out. Most branches were also very active in holding public meetings and lectures. Further, they would always respond when a nation-wide call was given for protest on any specific issue. For example, when Annie Besant was externed from the Central Provinces and Berar in November 1916, most of the branches, at Arundale’s instance, held meetings and sent resolutions of protest to the Viceroy and the Secretary of State. Tilak’s experiment from Punjab and Delhi in February 1917 elicited a similar response.

Many Moderate Congressmen, who were dissatisfied with the inactivity into which the Congress had lapsed, joined the Home Rule agitation. Members of Gokhale’s Servants of India Society, though not permitted to become members of the League, were encouraged to add their weight to the demand for Home Rule by undertaking lecture tours and publishing pamphlets. Many other Moderate nationalists joined the Home Rule Leaguers in U.P. in touring the surrounding towns and villages in preparation for the Lucknow session of the Congress in December 1916. Their meetings were usually organized in the local Bar libraries, and attended by students, professionals, businessmen and, if it was a market day, by agriculturists. Speaking in Hindi, they contrasted India’s current poverty with her glorious past, and also explained the main features of European independence movements. The participation of Moderates was hardly Surprising since the Home Rule Leagues were after all only implementing the program of political propaganda and education that they had been advocating for so long.

The Lucknow session of the Congress in December 1916 presented the Home Rule Leaguers with the long-awaited opportunity of demonstrating their strength. Tilak’s Home Rule League established a tradition that was to become an essential part of later Congress annual sessions — a special train, known variously as the ‘Congress Special’ and the ‘Home Rule Special,’ was organized to carry delegates from Western India to Lucknow. Arundale asked every member of the League to get himself elected as a delegate to the Lucknow session — the idea being quite simply to flood the Congress with Home Rule Leaguers. Tilak and his men were welcomed back into the Congress by the Moderate president, Ambika Charan Mazumdar: ‘After nearly 10 years of painful separation and wanderings through the wilderness of misunderstandings and the mazes of unpleasant controversies… both the wings of the Indian Nationalist party have come to realize the fact that united they stand, but divided they fall, and brothers have at last met brothers…’

The Lucknow Congress was significant also for the famous Congress-League Pact, popularly known as the Lucknow Pact. Both Tilak and Annie Besant had played a leading role in bringing about this agreement between the Congress and the League, much against the wishes of many important leaders, including Madan Mohan Malaviya. Answering the criticism that the Pact had acceded too much to the Muslim League, Lokamanya Tilak said: ‘It has been said, gentlemen, by some that we Hindus have yielded too much to our Mohammedan brethren. I am sure I represent the sense of the Hindu community all over India when I say that we could not have yielded too much. I would not care if the rights of self-government are granted to the Mohammedan community only. I would not care if they are granted to the Rajputs. I would not care if they are granted to the lower and the lowest classes of the Hindu population provided the British Government considers them more fit than the educated classes of India for exercising those rights. I would not care if those rights are granted to any section of the Indian community… When we have to fight against a third party — it is a very important thing that we stand on this platform united, united in race, united in religion, united as regards all different shades of political creed.”

Faced with such a stand by one who was considered the most orthodox of Hindus and the greatest scholar of the ancient religious texts, the opposition stood little chance of success and faded away. And though the acceptance of the principle of separate electorates for Muslims was certainly a most controversial decision, it cannot be denied that the Pact was motivated by a sincere desire to allay minority fears about majority domination.

The Lucknow Congress also demanded a further dose of constitutional reforms as a step towards self-government. Though this did not go as far as the Home Rule Leaguers wished, they accepted it in the interests of Congress unity. Another very significant proposal made by Tilak — that the Congress should appoint a small and cohesive Working Committee that would carry on the day to day affairs of the Congress and be responsible for implementing the resolutions passed at the annual sessions, a proposal by which he hoped to transform the Congress from a deliberative body into one capable of leading a sustained movement — was unfortunately quashed by Moderate opposition. Four years later, in 1920, when Mahatma Gandhi prepared a reformed ‘constitution for the Congress, this was one of the major changes considered necessary if the Congress was to lead a sustained movement.

After the end of the Congress session, a joint meeting of the two Home Rule Leagues was held in the same pandal and was attended by over 1,000 delegates. The Congress-League Pact was hailed and the gathering was addressed by both Annie Besant and Tilak. On their return journeys, both the leaders made triumphant tours through various parts of North, Central, and Eastern India.

The increasing popularity of the Home Rule Movement soon attracted the Government’s wrath. The Government of Madras was the most harsh and first came out with an order banning students from attending political meetings. This order was universally condemned and Tilak commented: ‘The Government is fully aware that the wave of patriotism strikes the students most, and if at all a nation is to prosper, it is through an energetic new generation.”

The turning point in the movement came with the decision of the Government of Madras in June 1917 to place Mrs. Besant and her associates, B.P. Wadia, and George Arundale, under arrest. Their internment became the occasion for nation-wide protest. In a dramatic gesture, Sir S. Subramania Aiyar renounced his knighthood. Those who had stayed away, including many Moderate leaders like Madan Mohan Malaviya, Surendranath Banerjea, and M.A. Jinnah now enlisted as members of the Home Rule Leagues to record their solidarity with the internees and their condemnation of the Government’s action. At a meeting of the AICC on 28 July 1917, Tilak advocated the use of the weapon of passive resistance or civil disobedience if the Government refused to release the internees. The proposal for adopting passive resistance was sent for comment to all the Provincial Congress Committees, and while Berar and Madras were willing to adopt it immediately, most of the others were in favour of waiting for more time before taking a decision. At Gandhiji’s instance, Shankerlal Banker and Jamnadas Dwarkadas collected signatures of one thousand men willing to defy the internment orders and march to Besant’s place of detention. They also began to collect signatures of a million Peasants and workers on a petition for Home Rule. They made regular visits to Gujarat towns and villages and helped found branches of the League. In short, repression only served to harden the attitude of the agitators and strengthen their resolve to resist the Government. Montague, writing in his Diary, commented: ‘…Shiva cut his wife into fifty-two pieces only to discover that he had fifty-two wives. This is really what happens to the Government of India when it interns Mrs. Besant.’

The Government in Britain decided to effect a change in policy and adopt a conciliatory posture. The new Secretary of State, Montague, made a historic declaration in the House of Commons, On 20 August, 1917 in which he stated: ‘The policy of His Majesty’s Government … is that of the increasing association of Indians in every branch of the administration and the gradual development of self-governing institutions, with a view to the progressive realization of responsible government in India as an integral part of the British Empire.” This statement was in marked contrast to that of Lord Morley who, while introducing the Constitutional Reforms in 1909, had stated categorically that these reforms were in no way intended to lead to self-government. The importance of Montague’s Declaration was that after this the demand for Home Rule or self- the government could no longer be treated as seditious.

This did not, however, mean that the British Government was about to grant self-government. The accompanying clause in the statement which clarified that the nature and the timing of the advance towards responsible government would be decided by the Government alone gave it enough leeway to prevent any real transfer of power to Indian hands for a long enough time.

In keeping with the conciliatory stance of the Montague Declaration, Annie Besant was released in September 1917. Annie Besant was at the height of her popularity and, at Tilak’s suggestion, was elected President at the annual session of the Congress in December 1917.

During 1918, however, various factors combined to diffuse the energies that had concentrated in the agitation for Home Rule. The movement, instead of going forward after its great advance in 1917, gradually dissolved. For one, the Moderates who had joined the movement after Besant’s arrest were pacified by the promise of reforms and by Besant’s release. They were also put off by the talk of civil disobedience and did n attend the Congress from September 1918 onwards. The publication of the scheme of Government reforms in July 1918 further divided the nationalist ranks. Some wanted to accept it outright and others to reject it outright, while many felt that, though inadequate, they should be given a trial. Annie Besant herself indulged in a lot of vacillation on this question as well as on the question of passive resistance. At times she would disavow passive resistance, and at other times, under pressure from her younger followers, would advocate it. Similarly, she initially, along with Tilak, considered the reforms unworthy of Britain to offer and India to accept, but later argued in favour of acceptance. Tilak was more consistent in his approach, but given Besant’s vacillations, and the change in the Moderate stance, there was little that he could do to sustain the movement on his own. Also, towards the end of the year, he decided to go to England to pursue the libel case that he had filed against Valentine Chirol, the author of Indian Unrest, and was away for many critical months. With Annie Besant unable to give a firm lead, and Tilak away in England, the movement was left leaderless.

The tremendous achievement of the Home Rule Movement and its legacy was that it created a generation of ardent nationalists who formed the backbone of the national movement in the coming years when, under the leadership of the Mahatma, it entered its truly mass phase. The Home Rule Leagues also created organizational links between town and country which were to prove invaluable in later years. And further, by popularizing the idea of Home Rule or self-government, and making it a commonplace thing, it generated a widespread pro­nationalist atmosphere in the country.

By the end of the First World War, in 1918, the new generation of nationalists aroused to political awareness and impatient with the pace of change were looking for a means of expressing themselves through effective political action. The leaders of the Home Rule League, who themselves were responsible for bringing them to this point, were unable to show the way forward. The stage was thus set for the entry of Mohandas Karamchand Gandhi, a man who had already made a name for himself with his leadership of the struggle of Indians in South Africa and by leading the struggles of Indian peasants and workers in Champaran, Ahmedabad, and Kheda. And in March 1919, when he gave a call for a Satyagraha to protest against the obnoxious ‘Rowlatt’ Act, he was the rallying point for almost all those who had been awakened to politics by the Home Rule Movement.