gandhian principles of conflict...
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CHAPTER III
GANDHIAN PRINCIPLES OF CONFLICT RESOLUTION
Conflict Resolutions vary on the basis of the methods adopted
during the resolution process. Conflicts can be solved in many ways.
Nowadays serious conflicts and disputes between nations are attempted to
solve through war. Nations having differences of opinion between them
regarding vital matters, tend to solve the conflict by means of military
actions rather resorting to settlements or agreements. The provocative act
from the side of one party in conflict escalates the conflict situation and
makes the resolution process tougher. The after math of war is not a
situation of peace but more serious violence is continued. Many conflicts
resolved through violent methods still remain in conflict situation. The
attempts to establish peace by means of violence to end conflict in
Afghanistan and Iraq are examples. The use of force and the method of
suppression cannot actually resolve a conflict situation. Non-violent
methods which negate all violent actions and completely resorting to
actions based on truth could alone solve conflicts peacefully. The Gandhian
methods of conflict resolution are entirely based on non-violent methods in
any circumstances even for self defense. Gandhi believed that violence
could only breed counter violence. In his opinion “The vital problem
connected with non-violence is that mankind had all along tried to justify
violence and war in terms of unavoidable self defense. The rule was simple
that the violence of aggressor could only be defeated by superior violence
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of the defender. It may sound paradoxical but violence always thrives
counter violence.”1
The life of Mahatma Gandhi was full of conflicts. No body should
have faced so much conflict situation as Mahatma Gandhi did. In all these
situations, Gandhi did not loose his temper and clinged to non-violence and
truth. He respected the conflicting party who is opposing him and tried to
change his mind by appealing to him continuously. Gandhi did not turn
violent against his opponent any time. Even at the time of physical force
applied on him, he kept no ill will for the oppressors. Satyagraha is the
weapon which Gandhi practiced successfully to deal with conflict
situations. It is a technique of human action. The technique of Satyagraha
is a direct action designed by Mahatma Gandhi based on truth, love and
non-violence to resist socio-political evils and to establish justice in society.
Conflict Resolution and Gandhian Principles
A conflict may be said as a serious disagreement between the
opinions or interests of two persons or two groups of persons involved in an
issue. The resolution of the conflict means the elimination of the reason of
conflict between the conflicting parties and thus ending the conflict
situation. Unlike other coercive methods used in conflict resolution, Gandhi
emphasized on moral conversion in which both the conflicting parties
decide to end the conflict with complete cessation of violence. Shortcuts
are avoided and transparency is maintained throughout the process of
problem solving.
Mahatma Gandhi was much concerned with evolving a
revolutionary approach in the conflict resolution process. He was against
1 M K Gandhi, Harijan. 1-9-1940
43
the western methods of conflict resolution and negated even the slightest
form of violence used in the process of conflict resolution. “In a conflict
situation for Gandhi, there is no other plan than the adherence to non-
violence in thought, word and deed, and no other goal than to reach the
truth.”2 Gandhi’s conflict resolution is based on certain principles which
exclude suppression, threatening, and any use of force. Mahatma Gandhi
used positive non-violent methods in resolving conflicts. Resolution of
conflicts to Mahatma Gandhi was not a matter of winning or losing. He did
not believe in defeating the opponent in the process of conflict resolution.
He was sure and confirmed of the fact that conflict resolved by violence
cannot last longer. Gandhi advocated the method of destroying the evil and
not the evil doer. Instead of using the term enemy, Gandhi called the other
party in the conflict as opponent or adversary because he did not hate the
opponent and always tried to befriend him by self suffering.
Gandhi strictly followed some principles in the process of resolving
conflicts or fighting against exploitation and injustice. Despite criticism
from the extremist groups regarding the slow pace of such methods, the
strict adherence to the morals and ethics, made the conflict resolution
methods unique. The important principles Gandhi followed in the
resolution process are stated below.
Truth
Gandhi believed that all conflicts arise from untruth. Truthfulness
can be remedial to conflicts. “The word Satya (Truth) is derived from ‘sat’
which means ‘being’. Nothing is or exists in reality except truth. That is
2 Thomas Weber, Gandhi, Gandhism and the Gandhians, The Lotus Collection, New
Delhi, 2006, p.146
44
why sat or truth is perhaps the most important name of God.”3 Gandhi
insisted that truth should be the centre of all activities in our life. “The
entire philosophy of satyagraha is based on the fact that truth alone can be
victorious; for truth is ‘that which is’, while untruth means non-existence.”4
As truth is the reality, it becomes victorious in the end. The clinging on to
the truth makes one reach the end attains his goal.
The law of truth does not refer merely to truth of speech. It also
refers to truth of action and what is equally important is truth of thought. If
some one is truthful in his speech and keeps secrets in his mind cannot be
said a truthful man. A truthful man should be truthful in all actions in his
life and this should extent to all spheres of his life. A strong votary of truth
cannot be truthful at family and untruthful in society. Truth has reference
to all spheres of life including politics. “Search for truth which should be
pursued through the service of all, means ceaseless effort for regeneration
in all spheres of life and willingness to risk one’s all for the cause which
one clearly conceives to be true.” The satyagraha proceeds entirely on the
insistence on truth. Truthful activities only can bring about a peaceful
atmosphere. “Satyagraha is a relentless search for truth and determination
to reach truth.”5
Prejudice, evasion, secrecy and deception have no space in truth.
Exaggeration, suppression and modification of a reality are untruthful.
Purity of heart is essential to a man who is in search of truth. Concealing
real truth intentionally is also contrary to truth. According to Gandhi, truth 3 VB Kher ed. In Search of The Supreme, Vol-II, Navajivan Publishing House
Ahamedabad, 2002, p.10 4 M K Gandhi, Satyagraha in South Africa, Navajivan Publishing House Ahamedabad,
1950, p. 433 5 R K Prabhu & U R Rao ed. The Mind of Mahatma Gandhi, Navajivan Publishing
House, Ahamedabad, 1987, p.167
45
is the courage of one who is never afraid of confessing the mistakes. The
repentance and retracing of steps makes a man more truthful. Truth also
includes toleration and compassion towards the other which keeps one
aloof from hatred and bitterness.
Truth is not truth if it is not expressed in a gentle manner.
According to Gandhi one had better not speak truth if one cannot do so in
a gentle way. To him truth without non-violence is not truth but untruth.
Gandhi advises in this connection that harsh truth may be uttered
courteously and gently. The telling of truth should not be a deliberate
effort to harm anyone. To be truthful man one has to tell the bitter truth,
but the intention behind the words must not be to inflict injury on the
opponent. If the truth is considered a necessary thing to be revealed, it
should be done. “When it is relevant, truth has to be uttered, however
unpleasant it may be.”6 Truth does not exist with violence, hatred,
vengeance etc. All disagreements and disputes cease to continue if truth is
realized by the actors in disputes. To an advanced stage, there cannot be
disputes and conflicts where the admirers of truth exist. “It is only by
adherence to truth that one can live non-violently in a world which is full of
violence.”7 The reliance on truth for the attainment of a just cause never
misses the target. Keeping truthfulness in word and deed in the struggle for
a noble cause will definitely lead to a victorious end. Gandhi believed in
the triumph of truth in the end of every conflict and because of this reason,
he relied so much on the principle of truth in everyday life. He said that
6 R K Prabhu & U R Rao ed. The Mind of Mahatma Gandhi, Navajivan Publishing
House, Ahamedabad, 1987, p. 47 7 VB Kher ed. In Search of The Supreme, Vol.III, Navajivan Publishing House
Ahamedabad, 2002, p.16
46
“truth never damages a cause that is just.”8 Sticking on to the infallibility of
truth in the resolution of a particular conflict, he reasserted that “truth alone
will endure, all the rest will be swept away before the tide of time.”9 The
virtue of truth practiced in the daily life and throughout the fight against
evil can be proved successful.
Non-violence / Ahimsa
It is only through the act of non-violence, Gandhi tried to resolve
conflicts. All forms of conflicts, may it be interpersonal, intergroup or
interstate, Gandhi used only non-violent measures. Non-violence as
popularly known was not a negative term for Mahatma Gandhi. He
considered Non-Violence or ahimsa in the positive and more active sense.
It was not abstaining from killing or injuring others. “In its positive form,
ahimsa means, the largest love. I must love my enemy. I must apply the
same rules to the wrong doer who is my enemy or a stranger to me as my
wrong doing father or son.”10 Non-violence does not mean that one should
not fight wickedness. It is the duty and responsibility of a non-violent
activist to resist or fight social injustice “Non-violence is not a resignation
from all real fight against wickedness. On the contrary, the non-violence of
my conception is a more active and real fight against wickedness than
retaliation whose very nature is to increase wickedness. I contemplate a
mental and therefore moral opposition to immoralities. I seek entirely to
blunt the edge of the tyrant’s sword, not by putting up against it a sharper
edged weapon, but by disappointing his expectation that I would be
8 R K Prabhu & U R Rao ed. The Mind of Mahatma Gandhi, Navajivan Publishing
House, Ahamedabad, 1987, p. 46 9 Ibid. 47 10 Krishna Kripalani ed. All Men are Brothers, by M K Gandhi. Navajivan Publishing
House Ahamedabad, 2002, p.110
47
offering physical resistance. The resistance of the soul that I should offer
would elude him.”11 Non-violence works actively appealing to the reason
of the opponent. When he finds his physical force not being affected
against the soul force of the defender, the tyrant will withdraw his position.
Gandhian Non-Violence does not limit in the bodily actions.
Ahimsa is a soul force, it must begin from mind. Non-Violence of the mere
body without the co-operation of the mind is non-violence of the weak or
coward. “If we bear malice and hatred in our bosoms and pretend not to
retaliate it must recoil upon us and lead to our destruction. For abstention
from bodily violence not to be injurious, it is at least necessary not to
entertain hatred if we cannot generate, active love.”12
To Mahatma Gandhi non-violence was not the weapon of weak, but
it is the weapon of the brave. Cowardice has no place in non-violence.
Coward can never become a non-violent man because non-violence is
essentially a will to suffer and suffer till death. The fear of losing wealth,
property or even life has nothing to do with a non-violent man. This sort of
non-violence Gandhi put forward is a virtue of the strong. “Non-Violence is
not a cover for cowardice but it is the supreme virtue of the brave. Exercise
of non-violence requires for greater bravery than that of swordsmanship.
Cowardice is wholly inconsistent with non-violence. The path of true non-
violence requires much more courage than violence.”13 The courage to face
even death and the determination to suffer even the mightiest blow is
essential in the non-violent struggle. As non-violence is a basic requisite for
the satyagraha efforts of resolving various types of conflicts, cowardice has
11 Nirmal Kumar Bose, Selections from Gandhi, by M K Gandhi, Navajivan Publishing
House, Ahamedabad, 1996, p.159 12 Ibid, p.161 13 M K Gandhi, Young India, 20-10-1921, p.135
48
no place in the life of a satyagrahi. Gandhian non-violence is definitely the
virtue of the strong. The weaker man cannot perform ahimsa. Ahimsa and
cowardice cannot go together and a non-violent man cannot be a coward.
In the pursuit of ahimsa there is no place for cowardice.
In the resolution of a conflict, cowardice will adversely affect the
process. “Non–violence and cowardice go ill together. I can imagine a fully
armed man to be at heart a coward. But true non-violence is an impossibility
without the position of unadultred fearlessness.”14 “Cowardice is impotence
worse than violence. There is hope for a violent man to shed his violence and
some day become non-violent but there is no hope for a coward to become
a non-violent man. I firmly believe that freedom won through bloodshed or
fraud is no freedom.”15
Non-violence in Gandhi’s concept in its dynamic condition means
conscious suffering. It does not mean that the non-violent man is
completely submitted to the wish of the evil doer. It is putting of one’s
whole soul against the will of the oppressor. This suffering needs
tremendous strength; strength of mind and thus strength of mind should be
cultivated by every non-violent soldier. “Just as one must learn the art of
killing in the training for violence, so one must learn the art of dying in the
training for non-violence. Violence does not mean emancipation from fear,
but discovering the means of combating the cause of fear. Non-violence on
the other hand has no cause of fear.”16 The non-violence of Gandhi needs
much courage and inner strength. Unlike an individual depending on 14 M K Gandhi, Harijan, 15-7-1939, p.201 15 Charles F. Andrews, Mahatma Gandhi, His Life and Ideas, 2005, Jaico Publishing
House, New Delhi, p. 95 16 Krishna Kripalani ed. All Men are Brothers, by M K Gandhi. Navajivan Publishing
House Ahamedabad, 2002, p.110
49
violent methods, the strength of the votary of non-violence is the soul force.
It is not an easy task to be a real non-violent man. The state of non-
violence which is something very active is a hard task to attain. “It takes a
fairly strenuous course of training to attain to a mental state of non-
violence. In daily life it has to be a course of discipline though one may not
like it.”17 “The bravery of the non-violent is vastly superior to that of the
violent. The badge of the violent is his weapon–sphere or sword or rifle.
God is the shield of the non-violent.”18
Violence is injuring the opponent in word deed or in any other way.
Non-violence to Gandhi is not mere abstention from causing injury to
others. He makes it clear by stating that the “doctrine of violence has
reference only to the doing of injury by one to another. Suffering injury in
ones own person, on the contrary, is the essence of non-violence and is the
chosen substitute for violence to others.”19 Gandhi was of the opinion that
non-violence rejects all sorts of ill will and keeps away from all sorts of
harm caused to the opponent or any other one. Unlike the violent methods
of using weapons to destruct the opponent, non-violence joyfully suffers
the injuries and insults waged on him. This suffering even in the adverse
situation is the nucleus of non-violence.
Ends and Means
Purity of means is the uniqueness of Gandhian conflict resolution
process. The usual practice of justifying means on the basis of attainment
17 S K Kim, The Philosophical Thoughts of Mahatma Gandhi, Vikas Publishing House
Private Limited, New Delhi, 1996, p.232 18 R K Prabhu & U R Rao ed. The Mind of Mahatma Gandhi, Navajivan Publishing
House, Ahamedabad, 1987, p.126 19 Sailesh Kumar Bandhopadhaya , ed. My Non Violence by M K Gandhi, Navajivan
Publishing House, Ahamedabad, 1960, p.30
50
of the end is completely rejected in the Gandhian philosophy of conflict
resolution. Gandhi opposed Nicholo Machiavelli’s celebrated saying “The
end justifies the means.” Gandhi held the view that the means justify ends!
He proclaimed that fair means alone can produce fair results and vice versa.
Neither can good come out of evil nor evil out of good. Questionable means
could not achieve worthy ends. In Gita Gandhi found the confirmation of the
in- alienability of ends and means.
Lord Krishna, the God incarnation told Arjuna:
“Ye Yatha mam prapadyante, thamastathaiva bhajamaham”
Gandhi paraphrased it as ‘whatever a man sows, that shall he reap.”20
The importance of non-violent methods in reaching the goal was
emphasized by Gandhi on several times. Questionable means adopting to
attain a particular aim was absolutely rejected by Gandhi. To him the
means was non-violence and the end was truth. Any method of conflict
resolution which diverts from non-violence, even if it solves the conflict,
was not advisable. “The means may be likened to a seed and the end to a
tree and there is just the same inviolable connection between the means and
the end as there is between seed and tree.”21 Gandhi realized the danger of
the use of violent methods to attain an end, howsoever noble the end may
be. The goals reached through such questionable ways can be retained only
with the help of violence. He underlined the inseparability of the means and
20 Mahadev Desai, The Gospel of Selfless Action or The Gita According to Gandhi,
Navajivan Publishing House, New Delhi, 2004, p.46 21 Nirmal Kumar Bose, Selections from Gandhi, Navajivan Publishing House,
Ahamedabad, 1996, p.36
51
ends and said “they say ‘means are after all means’. I would say ‘means are
after all every thing’. As the means, so the end.”22
Crooked and secret ways employed to reach a particular goal, further
create problems in future. Gandhi firmly stated that “no secret organization,
however big could do any good.”23 The goal attained by using this crude
measures is not supposed to be a worthy one. The straight and non-violent
efforts will take relatively more time to achieve a particular end, and the
efforts may be not as easy, but to reach a specific end, the non-violent
means is ideal. Gandhi said “This method may appear to be long perhaps
too long but I am convinced that it is the shortest.”24 “If we take care of the
means, we are bound to reach the end sooner or later.”25
The theory which justifies means on the basis of end permits the use
of violence, fraud, untruth, opportunism, threat, etc. This method is totally
destructive, degrades the value of human beings and considers them
inferior to the end which is to be attained. Terrorists killing innocent people
justify the act of violence. Trying to make solutions for problems through
violence and suppression has proved to be futile. The temporary result
obtained through Questionable means does not last long. Violence and
hatred generates counter violence and hatred. The actual problem lies
under the temporary victory and the problem will persist if it is not solved
through the path of pure means. Gandhi in his life has proved that the way
of non-violence, truth, and love is the means best suited to achieve a noble 22 R K Prabhu & U R Rao ed. The Mind of Mahatma Gandhi, Navajivan Publishing
House, Ahamedabad, 1987, p.226 23 Sailesh Kumar Bandhopadhaya, ed. My Non Violence, By M K Gandhi, Navajivan
Publishing House, Ahamedabad, 1960, p.206 24 Nirmal Kumar Bose, Selections from Gandhi, Navajivan Publishing House,
Ahamedabad, 1996, p.37 25 Mahendra Kumar, Peter Low. ed. Legacy and Future of Non-violence, Gandhi Peace
Foundation, New Delhi, 1996, p.97
52
end. “Violence and deception, terror and Machiavellian diplomacy might
seem to score for the time being over truth and love, justice and open
dealing. But the victory is partial and transitory and the gains mere burdens.
Good means alone can lead us to lasting peace and progress.”26 The relation
of means in achieving ends was important to Gandhi. To him, ends and
means are not convertible terms and both are two sides of a coin. The large
scale murder by the dictators to maintain peace under their regime is an
example of justifying the means for a particular end. The suggestion of
purity in ends and means put forward by Gandhi abhors all types of such
violence and ensure long lasting peace.
To secure an end, the modern society relies upon various dubious
ways. The means are not at all taken into account. This type of adopting
exploitative, suppressive, violent methods leads to counter violence.
Forgiveness and fogettness have given way to revenge and retaliation. The
oppressive means to resolve conflicts have increased crimes and conflicts
in society. Peaceful resolution of conflicts is possible only through non-
violence and truth. “There is ideally no threat of coercion or punishment.
Instead in Gandhi’s scheme the idea is to undergo self suffering in the
belief that the opponent can be converted to seeing the truth by touching his
or her conscience.”27
Gandhi had insistence on the principle of means. Lokamanya
Thilak considered eye for an eye and tooth for a tooth. In his viewpoint
wickedness unto wickedness was the only principle with which politics
could work. But Gandhi believed that the true law of civilized society was
26 Gopinath Dhawan, The Political Philosophy of Mahatma Gandhi, The Gandhi Peace
Foundation New Delhi, 1990, p.55 27 Thomas Weber, Gandhi, Gandhism and the Gandhians. The Lotus Collection, New
Delhi, 2006, p.146
53
‘truth even unto the wicked’. “An eye for an eye, Gandhi remarked will
make the whole world blind.”28 History teaches that violence breeds more
violence, wars once began spread to more places, terrorism kills innocent
peoples, revolution produces bloodshed and counter revolution, class war
ends in class elimination. The violence employed to combat violence acts
as a chain reaction and takes more life. Pure means adopted to reach an
end glorify both ends and means. Gandhi envisaged the purity of means as
the most important element in a conflict resolution. Criticizing the violent
efforts of the socialist groups Gandhi said “impure means result in an
impure end. Hence the prince and the peasant will not be equalized by
cutting off the prince’s head, nor can the process of cutting off equalize the
employer and the employed. One cannot reach the truth by untruthfulness.
Truthful conduct alone can reach truth.”29 Good and pure means alone can
lead to ever lasting peace and progress. Violent and questionable means
cannot produce lasting solution for any conflict. Gandhi said: “my faith in
the wise saying that what is gained by the sword will also be lost by the
sword is imperishable.”30 While truth is the goal; ahimsa or non-violence
becomes the necessary and only means of realizing it. Because of the
conflict that may occur from the differing conceptions of truth, non-
violence and self suffering become very significant elements in ensuring
that coercion does not occur.
28 Narain Desai, My Gandhi, Navajivan Publishing House Ahamedabad, 1999, p.97 29 R K Prabhu, ed. India of My Dreams by M K Gandhi, Navajivan Publishing House,
Ahamedabad 2004, p.65 30 Shriman Narayan ed. The Selected Works of Mahatma Gandhi, Vol-V, Navajivan
Publishing House Ahamedabad, 2001, p.130
54
Faith in the Goodness of human nature
Gandhi believed in the goodness of human nature. The essence of
Gandhian satyagraha was that every man is having goodness in him. And
every one is not beyond redemption. The mind of the oppressor can be
changed through constant suffering and applying the soul force to him.
Faith and trust are among the basic foundations of any healthy society.
Trust is the base of any transaction. Social relationships are founded on the
trust one has in another. The absence of trust and rising doubtfulness
creates more confusion in society. Faith in the goodness of others helps to
trust the fellow beings and the absence of distrust and suspicion amount to
peace and harmony.
Gandhi advises to avoid prejudice about the character of the
opponent. “Usually in the conflict situations, the opponent is regarded as
the very embodiment of all evils. There is outright condemnation of all his
doings. Good qualities are deliberately avoided and ignored. Gandhiji on
the contrary invited friends to listen to the other side as well. It was his
contention that even the oppressor will have grains of truth in him and that
could eventually liberate the oppressor from the chains with which he is
bound.”31 The method of Gandhi’s non-violent conflict resolution through
the conversion of the opponent is based on the assumption and belief in the
human goodness. In this process the opponent is open to reason. The faith
in the goodness of human nature that one day or another, the mind of the
oppressor will respond to the soul force applied by the satyagrahi is the
corner stone of the idea of satyagraha. Gandhi believed that all persons are
31 V B Kher, ed. In Search of the Supreme. Vol.-I. Navajivan Publishing House
Ahamedabad, 2002, p. 324
55
not bad from the birth time. Each person has inherited both the capacities
for good and for evil. He has analysed and quoted in the connection that
“Every one of us is a mixture of good and evil….. The difference that there
is between human beings is a difference of degree.”32 The faith in the
goodness of human nature and the power of the soul force are the two
underlying factors which make the conversion of the opponent possible.
Even though this process may take considerable time to get a result; this
has been proved as the effective non-violent method to resolve a conflict
peacefully. The resolution of a conflict is not from the surface level but
identifies the core of problem and finds the basic causes and resolves it.
The change made in the heart of opponent not only ends the problem but a
future relation is also established between the conflicting parties. The aim
of satyagraha is conversion, not coercion. The heart of the opponent is to
be won over by love and persuasion and he is really to be converted. It is in
this notion, satyagraha progresses. “It is an article of faith with every
satyagrahi that there is no one so fallen in this world but can be converted
by love.”33
Trusting the goodness in the opponent and constantly appealing to
the heart helps to solve the dead knot of conflicts. “A satyagrahi bids good
bye to fear, He is therefore never afraid of trusting his opponent. Even if
the opponent plays him false twenty times, the satyagrahi is ready to trust
him for the twenty first time; for an implicit trust in human nature is the
very essence of his creed.”34 Gandhi considered the nature of yielding
before the humble request as an element unique to the human beings. To 32 M K Gandhi, Harijan, 10-06-1939 33 K N Tiwari, World Religions and Gandhi, Classical Publishing Company, New Delhi,
1988, p.101 34 M K Gandhi, Satyagraha in South Africa, Navajivan Publishing House Ahamedabad,
1950, p.147
56
him “the essential difference between man and the brute is that the former
is capable of responding to the call of reason and spirit renouncing his
passions and shedding his selfishness whereas the brute has no such
capacity.”35 Every satyagraha come to an end through the constant and
continuing appeal of the satyagrahi leading to the change of the heart of the
opponent. The whole process of this non-violent satyagraha proceeds at the
conviction that human nature contains elements of goodness and would
accept the pleading for a legitimate cause.
The concept of the conversion of opponent through reasoning and
appeal does not give room to harbour ill will towards the opponent,
however unrelieved his evil may be. Gandhi was sure that the soul force
applied on the adversary would definitely result in the change of mind. In
his opinion, “No human being is so bad as to be beyond redemption, no
human being is as perfect as to warrant his destroying him whom he
wrongly considers to be wholly evil.”36 The elimination of the evil rather
than the evil doer is the assumption behind this concept and by sticking on
to this concept the use of pressurization, threat, coercion etc in a fight
against injustice can be avoided. So the faith in the goodness of human
beings is not an imaginative concept. It should be the essence of all social
relations. As Vinoba Bhave puts “to consider man as naturally evil is not
only an insult to the whole of human race, it is also a counsel of despair.”
35 Benudhar Pradhan, The Socialist Thoughts of Mahatma Gandhi, Vol-1. GDK
Publications New Delhi,1980, p. 257 36 M K Gandhi. Young India, 26-03-31, p.49.
57
Areas of Conflicts and Gandhian Methods of Conflicts Resolution
Conflicts are present in all spheres of life. When there is difference
of interest, conflicts may occur in society. Gandhi understood the universal
nature of conflicts and realizing that conflicts are inherent in society,
Gandhi wanted to resolve all types of conflicts peacefully. In the technique
of resolving a conflict, either elimination or humiliation of one party is
totally absent in the Gandhian concept. Gandhi put forward only non-
violent satyagraha to act on the time of such disturbances.
Gandhian Methods to Resolve Industrial Conflicts
Industrial conflicts are usually violent in nature. The rift between
the labourers and employees seems to be wide in the event of conflict
situation. In Industrial conflicts the problems solved through coercions does
not last long. The ideal way is the one leading to the truth through mutual
problem solving. Many factors may trigger a conflict inside an industry.
These may include changes in the social structure of the plant or changes in
the management policies towards employees, lack of communication
between management and employees, the feeling that management is
excluding when a vital decision is taken and there exists the basic element
of difference between labour and capital.
The employees and management, both should take responsible step
to end a conflict. In this process Gandhi puts equal share of responsibility
on both the disputing parties. “Gandhi believes that the capitalist can render
useful service to society if he can rise to real paternal or fraternal attitude
towards labour and raise the latter to the status of co-proprietor of his
58
mutual trustees and trustees of consumers.”37 If the position of labour and
management is changed to such a manner, the possibility of a conflict
situation itself can be avoided
Gandhi observed that if workers are more involved in the affairs of
their workplace if they are taken into account before the management
taking any decisions, or in short the inclusion of the labour community in
the day to day affairs of the Industry will definitely reduce tensions in
Industrial areas. Gandhi believed that if conflict between labour and capital
is to be avoided, “Labour should have the same status and dignity as
capital.”38 For him workers were co-owners in industry and as such their
organization should have the same areas to the transaction of the mills as
share holders.
Gandhi envisaged a situation where labour securing the co-ownership
of the means of production. For this the workers have to realize their own
strength when the labourers realize their strength and organize itself and
learns to act as one man, it will have the same weight as the employer.
When the workers have realized their strength, they could demand their
claims as equals. The entire process should be strictly in accordance with
the principles of non-violence. Gandhi asked workers who are opposing
the management to maintain friendly relationship with individuals who are
its members. The good relationship with the individuals in management
helps make genuine agreements.
37 Gopinath Dhawan, Political Philosophy of Mahatma Gandhi, Gandhi Peace
Foundation, New Delhi, 1990, p.253 38 Thomas Weber, Conflict Resolution and Gandhian Ethics, The Gandhi Peace
Foundation. New Delhi, 1991, p.75
59
In order to resolve legitimate grievances, Gandhi advised labourers
to resort to non-violent strikes. The non-violent strike which is intended to
resolve the dispute between labour and management is to be voluntarily
undertaken, and compulsion to join the strike was against the principles.
The self suffering, self participatory effort to convert the opponent was laid
on certain conditions. They are as follows.
1) The cause of the strike must be just
2) Strikers should never resort to violence
3) They should never molest black legs.
4) They should be able to maintain themselves during the period of
strike without falling back up on union funds and should therefore
occupy themselves in some useful and productive temporary
occupation. They should never depend upon alms.”39
Gandhi warns that strikes should be called off when the management
extends their willingness to discuss the issues and leave the dispute for
arbitration. Even though
Gandhi laid emphasis on the right of labourers to strike, he asks
them to be cautious in the course of struggle by quoting that strikes are
inherent right to working men but must be considered a crime immediately
after the capitalists accept the principle of arbitration.”40
39 M K Gandhi, An Autobiography or My Experiences with Truth, Navajivan Publishing
House Ahamedabad, 1927, pp. 412, 413 40 Thomas Weber, Conflict Resolution and Gandhian Ethics, The Gandhi Peace Foundation,
New Delhi, 1991, p.77
60
Strikes can only be depended, when all other non-violent means of
settling disputes are tried and exhausted. These methods include moral
appeals to the conscience of the employers to concede just demands and if
these fail, a voluntary arbitration where the decision of the umpire would
bind the parties. As the strikes undertaken during an industrial dispute are
also a form of non-violent satyagraha the basic principles of satyagraha
struggle is to be observed here also. In an industrial conflict too, the effort
is made by the labourers to make a change in the decision of the capitalist
through self suffering. Gandhi himself made this idea clear at the
anniversary of the Ahamedabad mill hand strike. “In order to seek justice
without resorting to violence, an appeal to the good sense of the employers
and acceptance of arbitration principles are always desirable.”41
While a non-violent strike is in progress, Gandhi insists that there
should not be sympathetic strikes and rejects the involvement of outside
elements in the strike. He believes that a non-violent strike should be
limited to those who are labouring under the grievances to be redressed.
The non-violent strike is solely intended to convert the mind of the
opponent and not to coerce him. The accepting of external aid more or less
embarrasses the opponent and Gandhi rejects this type of external aid in
economic conflicts. But in rare cases it may be allowed. “If the master of
one factory combines with those of another in which workers are on strike
due to a legitimate grievance, it is the duty of the workers in the former
factory to combine with the strikers.”42
41 Thomas Weber, Conflict Resolution and Gandhian Ethics, The Gandhi Peace
Foundation, New Delhi, 1991, p.77 42 M K Gandhi ,Young India, 18-11-1926
61
The politically motivated strikes in an industrial firm are not justifiable
according to Gandhi. This will escalate the conflict and do less to resolve
the real problem. As long as the labourers have not understood the political
situation, this should not happen. “To precipitate labour strikes from a
political motive so long as labour is politically ignorant is to exploit labour
and to embarrass the government and both are species violence.”43 The
disagreement of Gandhi about the interferences of politically motivated
groups is because there are possibilities of exploitation by them and Gandhi
foresaw that if once it is politicized, then the conflict resolution process
would get tougher.
The various ways Gandhi put forward to resolve an industrial
struggle carries the essence of truth and non-violence. Whatever the
method, Gandhi, insists on love and toleration towards the opponent and
strive to resolve the conflict from its grass root. His ideas to resolve the
conflict in industrial area can be viewed as constructive. By eschewing
every possibility of resorting to violence or trying to embarrass the
opponent, an atmosphere of peace and harmony is created at the time of
disagreement and strikes. The positive and constructive attitude from the
part of the labourers and the highlighting of just demands with utmost
patience and respect to the employer definitely convert the mind of the
employer. Thus Gandhian methods employed in an industrial conflict helps
to solve the crisis peacefully and completely from the grass root without the
defeat of any party engaged in the conflict.
43 Thomas Weber, Conflict Resolution and Gandhian Ethics, The Gandhi Peace
Foundation, New Delhi, 1991, p. 81
62
Gandhian Methods in Resolving Economic Conflicts
In economic conflicts between the haves and the have-nots are usual
in every society. Developed countries, developing countries and
underdeveloped countries witness such conflict in one shape or in another.
Despite all efforts from governments and enacting several laws to shorten
the disparity between rich and poor, there exist severe conflicts. Gandhian
non-violence, non-exploitation, and non-possession are key factors which
could successfully resolve economic conflicts. Gandhi wanted to abolish
zamindary system and bring equality in society. In order to make available
lands to cultivators Bhoodan movement was launched in which voluntary
surrender of excess land by the zamindars was envisaged. “The land
should belong to actual cultivator and no cultivator should have more land
than is necessary to support his family on a fair standard of living.”44
To end the differences between the rich and the poor economic
equality is needed. To Gandhi the possession of wealth by some people
should be voluntarily dispossessed. “What was best was that nobody should
possess more than he could himself use. That was the ideal society should
strive to reach.”45 Economic equality is the master key to non-violent
independence. Working for economic equality means abolishing the eternal
conflict between capital and labour. It means leveling down of the few rich
in whose hands is concentrated the bulk of the nation’s wealth on the one
hand and a leveling up of the semi starved naked millions on the other. A
violent and a bloody revolution is a certainty one day unless there is a
44 Gopinath Dhawan, Political Philosophy of Mahatma Gandhi, Gandhi Peace
Foundation, New Delhi, 1990, p.252 45 M K Gandhi. Harijan 2-3-2947, p.47
63
voluntary abdication of riches and the power that riches give and sharing
them for the common good.”46
Gandhi’s way to resolve economic conflicts was not through the
elimination of rich by the poor through class struggle. The idea of class
struggle to deal with economic conflict is based on violent methods.
Gandhi wanted class collaboration instead of class struggle. Denying the
idea of class struggle Gandhi said “To inflame labour against moneyed man
is to perpetuate class hatred and all the evil consequences flowing from it.
The strife is a vicious circle to be avoided at any cost. It is an admission of
weakness and a sign of inferiority complex.”47 “Exploitation of the poor
can be extinguished not by affecting the destruction of few millionaires, but
by removing the ignorance of the poor and teaching them to co-operate
with their exploiters. That will convert the exploiters also. Capital as such
is not evil. If its wrong use that is evil, capital in some form or other will
always be needed.”48
Gandhi said there would be no need to expropriate the zamindars if
they are willing to change and work as trustees of peasants. If the
zamindars stop exploiting the peasants and realize the importance of the
co-operation of them, there is no need of any class struggle. For this the
peasant has to work as to make it impossible for the landlord to exploit him
“I expect to convert the zamindars and other capitalist by the non-violent
method and therefore for me nothing like an inevitability of class conflict.
The moment the cultivators of the soil realizes their powers, the zamindari
46 Nirmal Kumar Bose, Selections from Gandhi, Navajivan Publishing House Ahamedabad,
1996, p.77 47 M K Gandhi, Harijan, 16-10-45, p. 285 48 Shriman Narayan ed. The Selected Works of Mahatma Gandhi Vol-V, Navajivan
Publishing House Ahamedabad, 2001, p.367
64
will be sterilized. What can the poor zamindar do when the worker says
that they will simply not work the land unless they are paid enough to feed
and cloth and educate themselves and their children in a decent manner. In
reality the toiler is the owner of what he produces. If the toiler intelligently
combines, they will become an irresistible power. That is how I do not see
the necessity of class conflict.”49 Instead of destroying the land lords,
Gandhi aimed at converting them in the direction of mutual trusties to
establish equality in the society. Gandhi emphasizing on the necessity of
non-violence stated that “I do not want to destroy the zamindar but neither
do I feel that zamindar is inevitable. I expect to convert the zamindar and
the other capitalist by the non-violent method, and therefore there is for me
nothing like an inevitability of class conflict.”50 Gandhi rejected the idea of
class war and advocated class harmony for social and economic equality.
“The idea of class war does not appeal to me. In India a class war is not
only not inevitable, but it is avoidable if we have understood the message
of non-violence.”51 He opposed those ideologies sanctioning the class war
to ensure economic equality and said it is because of their ignorance they
support class war. Those who talk about class war as being inevitable have
not understood the implications of non-violence or have understood them
only skin deep.”52
Trusteeship is a vibrant theory, Gandhi advised to practice which
could bring economic equality by ending economic conflict. Trusteeship
49 M K Gandhi., Harijan, 5-12-1936, p.338 50 R K Prabhu & U R Rao ed. The Mind of Mahatma Gandhi, Navajivan Publishing
House, Ahamedabad, 1987, p.218 51 R K Prabhu ed. India of My Dreams by M K Gandhi. Navajivan Publishing House,
Ahamedabad, 2004, p. 34 52 R K Prabhu & U R Rao ed. The Mind of Mahatma Gandhi, Navajivan Publishing
House, Ahamedabad, 1987, p.210
65
meant the voluntary change of the capitalist as trustees of their wealth in
service of the society. As the disparity between the haves and have-nots is
the basic factor constituting conflict in society, the abolition of the factor
non-violently could end the conflict. “Gandhi did not believe that violence
could solve social problems or lead to social justice.”53 Trusteeship was the
non-violent way to bring about equality in society. Trusteeship which is the
negation of right of private property could be brought about by the method
of non-violent resistance which would either mend or else destroy the
system without harming zamindars. Only a non-exploitative society can be
a non-violent society and economic equality could only assure the absence
of violence. When millions of peoples are starving, the capitalist cannot
live in luxury and they should use their wealth for the service of poor.
Gandhi added that if they don’t act on behalf of the poor, bloodshed and
revolution will take place eliminating the capitalist. So the non-violent
method of becoming trustees of the riches can avoid possible conflicts. “It
had to come, through violent dispossession or non-violent abdication of the
socially injurious and odious attributes of ownership. It is for the capitalist
to choose. They can court destruction or opt for trusteeship which will
permit them to retain the stewardship of their property.”54
Gandhi’s alternative for capitalism can be seen in the concept of
trusteeship. Unlike the violent methods to bring equality through revolution
and bloodshed, voluntary dispossession of the accumulated wealth was the
idea of Gandhi. By this voluntary dispossession, the capital is transferred
from the hands of the capitalist. The elimination of capitalist through
violence to bring about equality in society is thus replaced by the idea of 53 J D Sethi, Trusteeship-the Gandhian Alternative, Gandhi Peace Foundation, New
Delhi, 1986, p.59 54 M K Gandhi, Harijan, 31-3-1946
66
trusteeship. The understanding of the trusteeship formula which Gandhi
framed himself shows the scientific methods in resolving the conflict
between the haves and the have-nots.
1) Trusteeship provides a means of transforming the present capitalist
order of society into an egalitarian one. It gives no quarter to
capitalism, but gives the present owing class a chance of reforming
itself. It is based on the faith that human nature is never beyond
redemption.
2) It does not recognize any right of private ownership of property, except
in as much as it may be permitted by the society for its own welfare.
3) It does not exclude legislative regulation of the ownership and use
of wealth.
4) Thus under state regulated trusteeship, an individual will not be free
to hold or use his wealth for selfish satisfaction or in disregard of
the interest of the society.
5) Just as it is proposed to fix a decent minimum living wage, even so
a limit should be fixed for the maximum income that could be
allowed to any person in society. The difference between such
minimum and maximum incomes should be reasonable and
equitable and variable from time to time. So much so that the
tendency would be towards obliteration of the difference.
6) Under the Gandhian economic order, the character of production will be
determined by social necessity and not by personal whim or greed.”55
55 J D Sethi, Trusteeship-the Gandhian Alternative, Gandhi peace foundation, New
Delhi, 1986, p.p. 69, 70
67
Trusteeship ensured safe and non-violent method of resolving an
economic conflict. Trusteeship should be accepted by the capitalist in
order to avoid the possible violent dispossession. Gandhi put forward a
choice to the capitalist that they would face violent dispossession or
voluntarily agree to a transformation in the nature of ownership, the
choice was between class war and voluntary acceptance of trusteeship.
Resolution of Agrarian Conflicts
Gandhi was successful in his life to interfere and resolve serious
Agrarian conflicts. At a time when the peasants were being indoctrinated
by revolutionaries to revolt against the masters, Gandhi’s actions based
on non-violent satyagraha solved the disputes amicably. The tensions in
agrarian sector were mounting high at the time of Gandhi’s advent to
Indian politics and Gandhi was effective in interfering and solving the
problems in those areas. The method Gandhi adopted to end miseries of
the agriculturists was non-violent direct action. The poor peasants were
not aware of the non-violent techniques of satyagraha. Gandhi took so
much strain in educating the peasants in so-called non-violent
satyagraha.
The Gandhian ways to end the miseries of peasants was first
employed in Champaran. From the 1st day i.e.; 10th April 1917 when
Gandhi set foot up on the soil of Champaran, the non-violent battle was
started. The issue of Champaran satyagraha which Gandhi considers as
the most perfect demonstration of non-violence was against the
unbearable hardships to which the peasants were subjected to by the
Indigo planters There was problem in Champaran between the ryots
and indigo-planters long before Gandhi’s arrival into the scene. The age
68
long dispute between the ryots and the Indigo planters remained
unresolved till the advent of Mahatma Gandhi. The Indian National
Congress in its annual session held at Lucknow in December 1916
passed a resolution urging upon the government to appoint a committee
of enquiry into the causes of the agrarian trouble and strained relations
between the indigo ryots and the European planters in North Bihar.
Gandhi on request of the Indigo-ryots went to Champaran and
began to study about the situation of the peasants. The European
planters, who were considered to be the power behind the
administration, staunchly opposed Gandhi. The District Magistrate
ordered Gandhi to leave the district at once. Gandhi refused the order
and agreed to take any punishment for it, but did not abandon the
enquiry for which he had come. The Champaran satyagraha is an
example of Gandhi’s unique method of organizing masses and offering
satyagraha. He travelled from villages to villages and educated them,
opened several schools in different parts of the district. Gandhi
travelled to all parts of Champaran and found out how the land lords
crushed the independent will of the peasants. The planters have
successfully used the institutions of the country to enforce the will
against the ryots and have not hesitated to supplement them by taking
the law into their hands. The result has been that the ryots have shown
abject helplessness such as I have not witnessed in any part of India
where I have travelled.”56
The satyagraha struggle offered by the peasants in the leadership
of Gandhi was entirely based on non-violent methods and the peasants
56 B N Ganguly, Gandhi’s Social Philosophy, National Gandhi Museum and Radha
Publications, New Delhi, 2000, p.219
69
showed a great amount of discipline and self restraint during the
struggle. As C.F. Andrews puts; “The peace maintained by the people of
Champaran deserves to be placed on record. I can bear witness to the
perfect non-violence of the leaders in thought word and deed. Hence it
was thus the age long abuse came to an end in six months.”57 The non-
violent dissociation of the peasants and their willingness to suffer all the
hardships which may occur in the due course of the struggle made the
conflict resolution process easier. The Champaran satyagraha proves
the efficiency of non-violent direct action to solve problems in the
agrarian sphere even if the conflict is severe and age old. After the
success of Champaran satyagraha, Gandhi analyzed the struggle as the
success of non-violence. “It became a mass movement which remained
wholly non-violent from start to finish. It affected over twenty lakhs of
kisans. The struggle centered round one specific grievance which was a
century old. There had been several violent revolts to get rid of the
grievance. The kisans were suppressed. The non-violent remedy
succeeded in full in six months.”58
The Khaira struggle which was another instance of Gandhi’s
proven success in the Agrarian conflict. As there was a severe crop
failure in 1918, the poor peasants prayed for a suspension of the revenue
until the ensuing year when it was hoped a better harvest might be
reaped. The government reaction was unsatisfactory and asked tenants
to pay the revenue. Gandhi made a detailed enquiry and endorsed the
prayer of the tenants. Gandhi came to the scene and organized meetings
57 Charles F. Andrews, Mahatma Gandhi, His Life and Ideas, Jaico Publishing House,
New Delhi, 2005, p.161 58 Shriman Narayan ed. The Selected Works of Mahatma Gandhi. Vol-V,. Navajivan
Publishing House Ahamedabad, 2001, p.303
70
of peasants where “a declaration was signed by hundreds and hundreds
of peasants to the effect that they would rather allow their land to be
confiscated than pay either full or the remaining revenue.”59 As the
government stood on their stand, Gandhi decided to offer satyagraha
struggle to get justice to the peasants. Gandhi called the peasants and a
vow of passive resistance was taken.
“Knowing that the crops of our villages are less than four annas
(i.e. 25 percent) we had requested the government to suspend the
revenue collection till the ensuing year. As however the government has
not conceded to our prayer we, the undersigned hereby solemnly declare
that, we shall not pay the full or remaining revenue, but we will let the
government take such legal steps as they may think fit to collect the
same and we shall gladly suffer all the consequences of our refusal to
pay. We shall allow our lands to be confiscated, but we shall not or out
own accord pay anything and thereby lose our self respect and prove
ourselves wrong. If government decide to suspend the second instalment
of revenue throughout the district, those among us who are in a position
to pay will pay the whole or the balance of the revenues as may be due.
The reason why those of us who have the money to pay still do not is
that if they do the poorer be n panic sell their things or borrow to pay
and thereby suffer. Under the circumstances, we believe it is the duty of
those who are able to pay to protect the poor.”60
59 Nirmal Kumar Bose, Studies in Gandhism,. Navajivan Publishing House,
Ahamedabad, 1998, p.135 60 Charles .F. Andrews, Mahatma Gandhi, His Life and Ideas, Jaico Publishing House,
New Delhi, 2005, p.163
71
The satyagraha struggle was continued under the leadership of
Gandhi and the government on the other side was making the conflict
more complicated. All pressures were brought about by giving
agriculturist notices of forfeiture of land. Gandhi moved from place to
place contracted people and asked them to be non-violent. The
satyagraha struggle along with the non-payment of revenue continued
till the government compromised in the end by withdrawing the notices
of forfeiture of lands and the return of the confiscated lands.
Throughout the struggle the people were non-violent and were firm and
determined for any amount of sacrifice for the common cause.
The Bardoli satyagraha which was conducted in 1928 shows the
strength of non-violent Gandhian resistance. The satyagraha struggle in
the leadership of Vallabhabhai Patel was against the enhancement of
land revenue. The people were not in a situation to pay this
enhancement and demanded an impartial investigation into matters like
the economic condition and burden of taxation etc. All the constitutional
methods were tried, then an ultimatum was issued and a no tax campaign
was organized. The conflict was resolved after prolonged satyagraha
struggle leading to the settlement between government authorities and
the satyagrahis.
The conflicts in the agrarian area between landlords and
peasants, farmers and agricultural workers escalate to complex situations
due to the absence of non-violent resolution methods. The element of
exploitation remains and the antagonism persists in the coercive
attempts to resolve conflicts. The Gandhian methods of resolving
conflicts have been proven successfully in the history. Through
educating the peasants in non-violent lines and asking them to keep self
72
restraint in the gravest situation, Gandhi proved that satyagraha can
triumph over any ruthless oppression. Non-violent methods of self
suffering is aimed at the change of opponent’s heart leading to the
resolution of conflict is the best alternative to the present violent
methods of conflict resolution. The victorious struggle of unarmed
soldiers against mighty empire capable of crushing them into atoms,
shows the power of Gandhi’s satyagraha and its off shoots.