GANDHIAN PRINCIPLES OF CONFLICT RESOLUTIONshodhganga.inflibnet.ac.in/bitstream/10603/22489/8/08_chapter3.pdf.pdfThe resolution of the conflict means the elimination of the reason of

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

42

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.