‘The revolution is easy, if the mind is made up’: In his own words, what ‘Swaraj’ meant to Gandhi

Adult education

This has been woefully neglected by Congressmen. Where they have not neglected it, they have been satisfied with teaching illiterates to read and write. If I had charge of adult education, I should begin with opening the minds of the adult pupils to the greatness and vastness of their country. The villager’s India is contained in his village. If he goes to another village, he talks of his own village as his home. Hindustan is for him a geographical term. We have no notion of the ignorance prevailing in the villages. The villagers know nothing of foreign rule and its evils. What little knowledge they have picked up fills them with the awe the foreigner inspires.

The result is the dread and hatred of the foreigner and his rule. They do not know how to get rid of it. They do not know that the foreigner’s presence is due to their own weaknesses and their ignorance of the power they possess to rid themselves of the foreign rule. My adult education means, therefore, first, true political education of the adult by word of mouth. Seeing that this will be mapped out, it can be given without fear. I imagine that it is too late in the day for authority to interfere with this type of education; but if there is interference, there must be a fight for this elementary right without which there can be no Swaraj.

Of course, in all I have written, openness has been assumed. Non-violence abhors fear and, therefore, secrecy. Side by side with the education by the mouth will be the literary education. This is itself a speciality. Many methods are being tried in order to shorten the period of education. A temporary or permanent board of experts may be appointed by the Working Committee to give shape to the idea here adumbrated and guide the workers.

I admit that what I have said in this paragraph only points the way but does not tell the average Congressman how to go about it. Nor is every Congressman fitted for this highly special work. But Congressmen who are teachers should find no difficulty in laying down a course in keeping with the suggestions made herein.

Women

I have included service of women in the constructive programme, for though satyagraha has automatically brought India’s women out from their darkness, as nothing else could have in such an incredibly short space of time, Congressmen have not felt the call to see that women became equal partners in the fight for Swaraj. They have not realised that women must be the true helpmate of men in the mission of service. Woman has been suppressed under custom and law for which man was responsible and in the shaping of which she had no hand. In a plan of life based on non-violence, woman has as much right to shape her own destiny as man has to shape his. But as every right in a non-violent society proceeds from the previous performance of a duty, it follows that rules of social conduct must be framed by mutual co-operation and consultation. They can never be imposed from outside.

Men have not realised this truth in its fullness in their behaviour towards women. They have considered themselves to be lords and masters of women instead of considering them as their friends and co-workers. It is the privilege of Congressmen to give the women of India a lifting hand. Women are in the position somewhat of the slave of old who did not know that he could or ever had to be free. And when freedom came, for the moment he felt helpless. Women have been taught to regard themselves as slaves of men. It is up to Congressmen to see that they enable them to realise their full status and play their part as equals of men.

This revolution is easy, if the mind is made up. Let Congressmen begin with their own homes. Wives should not be dolls and objects of indulgence, but should be treated as honoured comrades in common service. To this end, those who have not received a liberal education should receive such instruction as is possible from their husbands. The same observation applies, with the necessary changes, to mothers and daughters.

It is hardly necessary to point out that I have given a one-sided picture of the helpless state of India’s women. I am quite conscious of the fact that in the villages generally they hold their own with their men folk and in some respects even rule them. But to the impartial outsider the legal and customary status of woman is bad enough throughout and demands radical alteration.

Place of Civil Disobedience

I have said in these pages that Civil Disobedience is not absolutely necessary to win freedom through purely non-violent effort, if the co-operation of the whole nation is secured in the constructive programme. But such good luck rarely favours nations or individuals. Therefore, it is necessary to know the place of Civil Disobedience in a nation-wide non-violent effort.

It has three definite functions:

1. It can be effectively offered for the redress of a local wrong.
2. It can be offered without regard to effect, though aimed at a particular wrong or evil, by way of self-immolation in order to rouse local consciousness or conscience. Such was the case in Champaran when I offered Civil Disobedience without any regard to the effect and well knowing that even the people might remain apathetic. That it proved otherwise may be taken, according to taste, as God’s grace or a stroke of good luck.
3. In the place of full response to constructive effort, it can be offered as it was in 1941. Though it was a contribution to and part of the battle for freedom, it was purposely centred round a particular issue, ie, free speech. Civil Disobedience can never be directed for a general cause such as for Independence. The issue must be definite and capable of being clearly understood and within the power; of the opponent to yield. This method properly applied must lead to the final goal.

I have not examined here the full scope and possibilities of Civil Disobedience. I have touched enough of it to enable the reader to understand the connection between the constructive programme and Civil Disobedience. In the first two cases, no elaborate constructive programme was or could be necessary. But when Civil Disobedience is itself devised for the attainment of Independence, previous preparation is necessary, and it has to be backed by the visible and conscious effort of those who are engaged in the battle.

Civil Disobedience is thus a stimulation for the fighters and a challenge to the opponent. It should be clear to the reader that Civil Disobedience in terms of Independence without the co-operation of the millions by way of constructive effort is mere bravado and worse than useless.

Excerpted with permission from Poorna Swaraj: Constructive Programme: Its Meaning and Place, by MK Gandhi, Penguin India.