To those who preached violence and called nonviolent actionists cowards, he replied: "I do believe that, where there is only a choice between cowardice and violence, I would advise violence....I would rather have India resort to arms in order to defend her honour than that she should, in a cowardly manner, become or remain a helpless witness to her own dishonour....But I believe that nonviolence is infinitely superior to violence, forgiveness is greater than punishment. But I would consider that cost very cheap and victory won at that cost glorious. 1920 The Indian National Congress (INC) adopts the Non-Co- operation Resolution in December. I would say, 'means are, after all, everything'. Satyagraha was launched. Intolerance betrays want of faith in one's cause. I hope it is not true, but some such price must be paid by any country that wants to retain its independence. He said he was sorry that he had over-calculated the chances of Satyagraha being understood by the masses. And for doing this I should not wait for the fellow Jews to join me in civil resistance, but would have confidence that in the end the rest were bound to follow my example.
As the means so the end..."If I want to deprive you of your watch, I shall certainly have to fight for it; if I want to buy your watch, I shall have to pay for it; and if I want a gift, I shall have to plead for it; and, according to the means I employ, the watch is stolen property, my own property, or a donation.Gandhi rejected the idea that injustice should, or even could, be fought against "by any means necessary"—if you use violent, coercive, unjust means, whatever ends you produce will necessarily embed that injustice. But he would observe any obligatory rule of this kind, if only to escape the inconvenience of facing a prosecution for a breach of the rule. Printable version | Aug 30, 2020 1:03:19 PM | https://www.thehindu.com/archives/from-the-archives-april-17-1919-satyagraha-movement-mr-gandhis-speech/article26857902.ece If one Jew or all the Jews were to accept the prescription here offered, he or they cannot be worse off than now. Gandhiji asked the Indian people to observe 6 April 1919 as a day of non-violent opposition to this Act. The same could be said of the other countries also, whether aggressors or defenders.
But the movement was then known as passive resistance. It was necessary to do penance for the past deeds. After all, the sacrifice made by the Russians and the Chinese is enormous, and they are ready to risk all. That involves the determination of India not to give quarter on any point whatsoever and to be ready to risk loss of several million lives. Gandhiji’s first major nation-wide protest was against the Rowlatt Bills in 1919. As I read I became deeply fascinated by his campaigns of nonviolent resistance. 1919 The Jallianwala Bagh tragedy took place on 13th April in Amritsar. I thus began to call the Indian movement Satyagraha, that is to say, the Force which is born of Truth and Love or non-violence, and gave up the use of the phrase “passive resistance”, in connection with it, so much so that even in English writing we often avoided it and used instead the word “satyagraha” itself or some other equivalent English phrase. I thus began to call the Indian movement Satyagraha, that is to say, the Force which is born of Truth and Love or non-violence, and gave up the use of the phrase “passive resistance”, in connection with it, so much so that even in English writing we often avoided it and used instead the word “satyagraha” itself or some other equivalent English phrase.In September 1935, a letter to P. K. Rao, Servants of India Society, Gandhi disputed the proposition that his idea of The statement that I had derived my idea of civil disobedience from the writings of Thoreau is wrong. Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:Satyagraha theory also influenced many other movements of nonviolence and civil resistance. SATYAGRAHA MOVEMENT IN THE BOMBAY STATE ON THE THRESHOLD OF SATYAGRAHA The Rowlatt Act (March 1919) which was ' an infringement on personal liberty and freedom' hastened further experiments of the weapon of Satyagraha in Indian Politics on a large scale. I have also called it love-force or soul-force. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends of historical specificities. Non-violence was always an integral part of our struggle. For example, Like most people, I had heard of Gandhi, but I had never studied him seriously. A satyagrahi therefore does not seek to end or destroy the relationship with the antagonist, but instead seeks to transform or "purify" it to a higher level. Mr. Gandhi himself felt his responsibility was greater than anybody else. The year 1919 was very important in the history of Freedom movement. The means used to obtain an end are wrapped up in and attached to that end. If we want to cultivate a true spirit of democracy, we cannot afford to be intolerant.