International Day of Nonviolence: Mohandas Gandhi born 156 years ago today on October 2, 1869

"Civil disobedience is the assertion of a right which law should give but which it denies." - Mohandas Gandhi

 

Mohandas Karamchand Gandhi was born on October 2, 1869, 156 years ago today, and his legacy continues to be passionately debated in India. The Economic Times, based in India, in 2021 published an editorial titled "Continuing relevance of Mohandas Gandhi" that highlights the challenges to Gandhian nonviolence today in his home country. 

“Gandhi is remembered for Ahimsa, non-violence. However, Gandhi’s Ahimsa was not passive acceptance of violence, but its active resistance by the force of moral purpose and mobilization of public opinion. Today, we have elected representatives who venerate Gandhi’s assassin, but few supporters who follow his example of opposing violence.”

This debate is not limited to India. The September 29, 2019 story in NPR "Gandhi Is 'An Object Of Intense Debate': A Biographer Reflects On The Indian Leader" contrasts the debate around Gandhi with how the Chinese don't debate Mao Zedong, or the Vietnamese don't debate Ho Chi Minh or the Pakistanis don't debate Muhammad Ali Jinnah.

Perhaps part of the reason for the lack of debate is that China and Vietnam are totalitarian dictatorships where such debate is forbidden, and Pakistan has been divided between periods of democratic and military rule in questioning the founder could prove unhealthy. India on the other hand has been a democracy through out its period of independence.

Gandhi liberated an entire subcontinent from imperial rule without firing a shot. The United Nations, beginning in 2007, has designated his birthday, October 2nd, as the International Day of Nonviolence. Nevertheless,  he did not win the Nobel Peace Prize and is recognized by the Nobel Committee as the "Missing Laureate."

In 2009 the United Nations released a one-dollar postal stamp of Mohandas Gandhi to commemorate his 140th birth anniversary. The stamp was designed by Miami-based artist Ferdie Pacheco.

 

He wasn't a rich man. He never held formal political office. He wasn't a saint or divine figure. He was just a man. An attorney who had taken a vow of poverty and celibacy. His full name was Mohandas Karamchand Gandhi.   

 

Gandhi transformed himself into a principled strategic non-violent activist in South Africa at the end of the 19th century struggling against racist laws and policies of the colonial authorities. An important theoretical result of his South African campaign was the development of Satyagraha. 

 

Gandhi announced on September 11, 1906 in his newspaper Indian Opinion a contest to submit names to describe this movement. The final name was the fusion of two words as explained by Gandhi: “Truth (Satya) implies love, and firmness (agraha) engenders and therefore serves as a synonym for force…the Force which is born of Truth and love or nonviolence.”

He was the antithesis of Mao Zedong who took power and killed tens of millions to impose his political ideology on the Chinese. Marxist-Leninists view "truth" as something malleable and in the service of achieving power. 

Gandhi's explicit rejection of Marxist class struggle as hateful, his embrace of truth and love,
 and his critique that socialists and communists did nothing to solve problems are powerful:

The socialists and communists say, they can do nothing to bring about economic equality today. They will just carry on propaganda in its favor and to that end they believe in generating and accentuating hatred. They say, when they get control over the State, they will enforce equality. Under my plan the State will be there to carry out the will of the people, not to dictate to them or force them to do its will. I shall bring about economic equality through non-violence, by converting people to my point of view by harnessing the forces of love as against hatred. I will not wait till I have converted the whole society to my view but will straight away make a beginning with myself. It goes without saying that I cannot hope to bring about economic equality of my conception, if I am the owner of fifty motor-cars or even of ten bighas of land. For that I have to reduce myself to the level of the poorest of the poor.

Gandhi's description of the nature of a regime that sought to use violence to crush capitalism offers an excellent description of what has taken place in Marxist Leninist states that promised paradise but delivered the opposite:

It is my firm conviction that if the State suppressed capitalism by violence, it will be caught in the coils of violence itself, and will fail to develop non-violence at any time. The State represents violence in a concentrated and organized form. The individual has a soul, but as the State is a soulless machine, it can never be weaned from violence to which it owes its very existence. [...] It can be easily demonstrated that destruction of the capitalist must mean destruction in the end of the worker and as no human being is so bad as to be beyond redemption, no human being is so perfect as to warrant his destroying him whom he wrongly considers to be wholly evil.

This explains in large part the hostility from communists to Mohandas Gandhi's social political agenda, and many on the Left who share the Marxist belief in class struggle.

Gandhi's approach is reflected in what is considered his greatest act of nonviolence, the 1930 Salt March, in which he wrote two letters to his British adversary in India, Viceroy Lord Irwin, who he addressed as a friend in which he outlined both his grievances, and the act of civil disobedience he planned to carry out.

The contrast between those who advocate class struggle and those who advocate nonviolent resistance could not be more stark.

The heirs of Mao Zedong, who were inspired by his violent revolutionary tradition generated great suffering: Ernesto "Che"Guevara in Cuba,  the Khmer Rouge in Cambodia, the Black Panther Party in the United States and Shining Path guerillas in Peru are but just four of many bloody examples.

Contrast these with the heirs of Mohandas Gandhi, who were inspired by his non-violent resistance to injustice and the good they achieved:  Martin Luther King Jr. in the United States,  Steve Biko in South Africa, Abdul Ghaffar Khan in Pakistan, Oswaldo Payá Sardiñas in Cuba, Vaclav Havel in Czechoslovakia, Lech Walesa in Poland, and Corazon Aquino in the Philippines are but just seven of many inspirational examples.

Mohandas Gandhi changed political protests and empowered millions with Satyagraha and the use of strategic nonviolence to battle powerful and violent regimes and great injustices in an effective manner that frustrates those who want to preserve or change the status quo using violence.

Today, as we witness Cubans nonviolently defying the communist dictatorship in Cuba, the legacy of Gandhi continues to shake the foundations of tyrannies around the world.

Nonviolent resistance does not mean the absence of violence. It is a courageous decision to challenge the oppressors using nonviolent means. Telling the truth and resisting a violent adversary with nonviolent means is not without risk, but it has a greater chance of success than violent resistance. Oswaldo Payá spoke truth to power on July 20, 2012, denouncing the fraudulent change of the dictatorship and offering a vision of real change in Cuba.

"The Christian Liberation Movement (MCL) and the opposition do not kill, sabotage or exclude, everyone knows that. Our motto is Liberty and Life. We do not want power for ourselves; we want peace and civil rights for all, because where there are no rights there is no justice. We seek only the power of the people, popular sovereignty, as Martin Luther King did, remember? Power to the people!... We denounce institutionalized corruption. Those who have power declare us enemies and do not compete with the opposition but rather sentence it, stigmatize it and annihilate it." ... "The peaceful, logical and fair solution that can lead to change and genuine dialogue is to recognize these rights. Enough of reactionary justifications that say that the people are not ready, that they do not want change. Do you think that fifty-four years without freedom and without rights are not enough? Others say that the people do not want rights, what an insult! Others may say that many Cubans want this government. I do not believe it, but in any case no Cuban can decide what they want in this environment. With these laws and with this system, Cubans cannot choose who they want to govern them, what system to have. We demand rights for all, without hatred or offense, with justice. Everyone knows that not even the National People's Assembly can decide freely, it also receives orders. This will change only when they are elected by the people, only then will they obey the people. That is our demand. We continue to call on all Cubans, no matter how they think or where they come from, to be part of the solution and the changes. Only the people can do that. Why say no to our rights? Why elitism? Philosophies and theologies? What oppresses us is fear, intolerance and the determination of a group to maintain absolute power. Let us abandon pretense! Let us take the path of the people, which is the path of democracy."

This vision is still relevant today, and the price Payá had to pay for speaking the truth to power and acting accordingly cost him his life and Harold Cepero two days later, on July 22, 2012, when both were murdered by agents of the Cuban dictatorship. They were killed because with their truth telling and their non-violent resistance they threatened the continuity of the dictatorship.

Nonviolence and it's culture of life is a force more powerful, and it offers an alternative to war that threatens humanity's existence with its culture of death. 

International Day of Nonviolence: Mohandas Gandhi born 155 years ago today on October 2, 1869

 "Civil disobedience is the assertion of a right which law should give but which it denies." - Mohandas Gandhi

 

Mohandas Karamchand Gandhi was born on October 2, 1869, 155 years ago today, and his legacy continues to be passionately debated in India. The Economic Times, based in India, in 2021 published an editorial titled "Continuing relevance of Mohandas Gandhi" that highlights the challenges to Gandhian nonviolence today in his home country. 

“Gandhi is remembered for Ahimsa, non-violence. However, Gandhi’s Ahimsa was not passive acceptance of violence, but its active resistance by the force of moral purpose and mobilization of public opinion. Today, we have elected representatives who venerate Gandhi’s assassin, but few supporters who follow his example of opposing violence.”

This debate is not limited to India. The September 29, 2019 story in NPR "Gandhi Is 'An Object Of Intense Debate': A Biographer Reflects On The Indian Leader" contrasts the debate around Gandhi with how the Chinese don't debate Mao Zedong, or the Vietnamese don't debate Ho Chi Minh or the Pakistanis don't debate Muhammad Ali Jinnah.

Perhaps part of the reason for the lack of debate is that China and Vietnam are totalitarian dictatorships where such debate is forbidden, and Pakistan has been divided between periods of democratic and military rule in questioning the founder could prove unhealthy. India on the other hand has been a democracy through out its period of independence.

Gandhi liberated an entire subcontinent from imperial rule without firing a shot. The United Nations, beginning in 2007, has designated his birthday, October 2nd, as the International Day of Nonviolence. Nevertheless,  he did not win the Nobel Peace Prize and is recognized by the Nobel Committee as the "Missing Laureate."

 

In 2009 the United Nations released a one-dollar postal stamp of Mohandas Gandhi to commemorate his 140th birth anniversary. The stamp was designed by Miami-based artist Ferdie Pacheco.

 

He wasn't a rich man. He never held formal political office. He wasn't a saint or divine figure. He was just a man. An attorney who had taken a vow of poverty and celibacy. His full name was Mohandas Karamchand Gandhi.   

 

Gandhi transformed himself into a principled strategic non-violent activist in South Africa at the end of the 19th century struggling against racist laws and policies of the colonial authorities. An important theoretical result of his South African campaign was the development of Satyagraha. 

 

Gandhi announced on September 11, 1906 in his newspaper Indian Opinion a contest to submit names to describe this movement. The final name was the fusion of two words as explained by Gandhi: “Truth (Satya) implies love, and firmness (agraha) engenders and therefore serves as a synonym for force…the Force which is born of Truth and love or nonviolence.”

 

He was the antithesis of Mao Zedong who took power and killed tens of millions to impose his political ideology on the Chinese. Marxist-Leninists view "truth" as something malleable and in the service of achieving power. 

Gandhi's explicit rejection of Marxist class struggle as hateful, his embrace of truth and love,
 and his critique that socialists and communists did nothing to solve problems are powerful:

The socialists and communists say, they can do nothing to bring about economic equality today. They will just carry on propaganda in its favor and to that end they believe in generating and accentuating hatred. They say, when they get control over the State, they will enforce equality. Under my plan the State will be there to carry out the will of the people, not to dictate to them or force them to do its will. I shall bring about economic equality through non-violence, by converting people to my point of view by harnessing the forces of love as against hatred. I will not wait till I have converted the whole society to my view but will straight away make a beginning with myself. It goes without saying that I cannot hope to bring about economic equality of my conception, if I am the owner of fifty motor-cars or even of ten bighas of land. For that I have to reduce myself to the level of the poorest of the poor.

Gandhi's description of the nature of a regime that sought to use violence to crush capitalism offers an excellent description of what has taken place in Marxist Leninist states that promised paradise but delivered the opposite:

It is my firm conviction that if the State suppressed capitalism by violence, it will be caught in the coils of violence itself, and will fail to develop non-violence at any time. The State represents violence in a concentrated and organized form. The individual has a soul, but as the State is a soulless machine, it can never be weaned from violence to which it owes its very existence. [...] It can be easily demonstrated that destruction of the capitalist must mean destruction in the end of the worker and as no human being is so bad as to be beyond redemption, no human being is so perfect as to warrant his destroying him whom he wrongly considers to be wholly evil.

This explains in large part the hostility from communists to Mohandas Gandhi's social political agenda, and many on the Left who share the Marxist belief in class struggle. However the legacies between those who advocate class struggle and those who advocate nonviolent resistance could not be more stark.

 

The heirs of Mao Zedong, who were inspired by his violent revolutionary tradition generated great suffering: Ernesto "Che"Guevara in Cuba,  the Khmer Rouge in Cambodia, the Black Panther Party in the United States and Shining Path guerillas in Peru are but just four of many bloody examples.

Contrast these with the heirs of Mohandas Gandhi, who were inspired by his non-violent resistance to injustice and the good they achieved:  Martin Luther King Jr. in the United States,  Steve Biko in South Africa, Abdul Ghaffar Khan in Pakistan, Oswaldo Payá Sardiñas in Cuba, Vaclav Havel in Czechoslovakia, Lech Walesa in Poland, and Corazon Aquino in the Philippines are but just seven of many inspirational examples.

Mohandas Gandhi changed political protests and empowered millions with Satyagraha and the use of strategic nonviolence to battle powerful and violent regimes and great injustices in an effective manner that frustrates those who want to preserve or change the status quo using violence.

Today, as we witness Cubans nonviolently defying the communist dictatorship in Cuba, the legacy of Gandhi continues to shake the foundations of tyrannies around the world.  

Nonviolent resistance does not mean the absence of violence. It is a courageous decision to challenge the oppressors using nonviolent means. Telling the truth and resisting a violent adversary with nonviolent means is not without risk, but it has a greater chance of success than violent resistance. Oswaldo Payá spoke truth to power on July 20, 2012, denouncing the fraudulent change of the dictatorship and offering a vision of real change in Cuba.

"The Christian Liberation Movement (MCL) and the opposition do not kill, sabotage or exclude, everyone knows that. Our motto is Liberty and Life. We do not want power for ourselves; we want peace and civil rights for all, because where there are no rights there is no justice. We seek only the power of the people, popular sovereignty, as Martin Luther King did, remember? Power to the people!... We denounce institutionalized corruption. Those who have power declare us enemies and do not compete with the opposition but rather sentence it, stigmatize it and annihilate it." ... "The peaceful, logical and fair solution that can lead to change and genuine dialogue is to recognize these rights. Enough of reactionary justifications that say that the people are not ready, that they do not want change. Do you think that fifty-four years without freedom and without rights are not enough? Others say that the people do not want rights, what an insult! Others may say that many Cubans want this government. I do not believe it, but in any case no Cuban can decide what they want in this environment. With these laws and with this system, Cubans cannot choose who they want to govern them, what system to have. We demand rights for all, without hatred or offense, with justice. Everyone knows that not even the National People's Assembly can decide freely, it also receives orders. This will change only when they are elected by the people, only then will they obey the people. That is our demand. We continue to call on all Cubans, no matter how they think or where they come from, to be part of the solution and the changes. Only the people can do that. Why say no to our rights? Why elitism? Philosophies and theologies? What oppresses us is fear, intolerance and the determination of a group to maintain absolute power. Let us abandon pretense! Let us take the path of the people, which is the path of democracy."

This vision is still relevant today, and the price Payá had to pay for speaking the truth to power and acting accordingly cost him his life and Harold Cepero two days later, on July 22, 2012, when both were murdered by agents of the Cuban dictatorship. They were killed because with their truth telling and their non-violent resistance they threatened the continuity of the dictatorship.

Nonviolence and it's culture of life is a force more powerful, and it offers an alternative to war that threatens humanity's existence with its culture of death.

 

International Day of Nonviolence: Mohandas Gandhi born 154 years ago today on October 2, 1869

 "Civil disobedience is the assertion of a right which law should give but which it denies." - Mohandas Gandhi

Mohandas Karamchand Gandhi was born on October 2, 1869, 154 years ago today, and his legacy continues to be passionately debated in India. The Economic Times, based in India, in 2021 published an editorial titled "Continuing relevance of Mohandas Gandhi" that highlights the challenges to Gandhian nonviolence today in his home country. 

“Gandhi is remembered for Ahimsa, non-violence. However, Gandhi’s Ahimsa was not passive acceptance of violence, but its active resistance by the force of moral purpose and mobilization of public opinion. Today, we have elected representatives who venerate Gandhi’s assassin, but few supporters who follow his example of opposing violence.”

This debate is not limited to India. The September 29, 2019 story in NPR "Gandhi Is 'An Object Of Intense Debate': A Biographer Reflects On The Indian Leader" contrasts the debate around Gandhi with how the Chinese don't debate Mao Zedong, or the Vietnamese don't debate Ho Chi Minh or the Pakistanis don't debate Muhammad Ali Jinnah.

Perhaps part of the reason for the lack of debate is that China and Vietnam are totalitarian dictatorships where such debate is forbidden, and Pakistan has been divided between periods of democratic and military rule in questioning the founder could prove unhealthy. India on the other hand has been a democracy through out its period of independence.

Gandhi liberated an entire subcontinent from imperial rule without firing a shot. The United Nations has designated his birthday, October 2nd, as the International Day of Nonviolence. Nevertheless,  he did not win the Nobel Peace Prize and is recognized by the Nobel Committee as the "Missing Laureate."

In 2009 the United Nations released a one-dollar postal stamp of Mohandas Gandhi to commemorate his 140th birth anniversary. The stamp was designed by Miami-based artist Ferdie Pacheco.

 

He wasn't a rich man. He never held formal political office. He wasn't a saint or divine figure. He was just a man. An attorney who had taken a vow of poverty and celibacy. His full name was Mohandas Karamchand Gandhi.   

 

Gandhi transformed himself into a principled strategic non-violent activist in South Africa at the end of the 19th century struggling against racist laws and policies of the colonial authorities. An important theoretical result of his South African campaign was the development of Satyagraha. 

 

Gandhi announced on September 11, 1906 in his newspaper Indian Opinion a contest to submit names to describe this movement. The final name was the fusion of two words as explained by Gandhi: “Truth (Satya) implies love, and firmness (agraha) engenders and therefore serves as a synonym for force…the Force which is born of Truth and love or nonviolence.”

He was the antithesis of Mao Zedong who took power and killed tens of millions to impose his political ideology on the Chinese. Marxist-Leninists view "truth" as something malleable and in the service of achieving power. 

Gandhi's explicit rejection of Marxist class struggle as hateful, his embrace of truth and love,
 and his critique that socialists and communists did nothing to solve problems are powerful:

The socialists and communists say, they can do nothing to bring about economic equality today. They will just carry on propaganda in its favor and to that end they believe in generating and accentuating hatred. They say, when they get control over the State, they will enforce equality. Under my plan the State will be there to carry out the will of the people, not to dictate to them or force them to do its will. I shall bring about economic equality through non-violence, by converting people to my point of view by harnessing the forces of love as against hatred. I will not wait till I have converted the whole society to my view but will straight away make a beginning with myself. It goes without saying that I cannot hope to bring about economic equality of my conception, if I am the owner of fifty motor-cars or even of ten bighas of land. For that I have to reduce myself to the level of the poorest of the poor.

Gandhi's description of the nature of a regime that sought to use violence to crush capitalism offers an excellent description of what has taken place in Marxist Leninist states that promised paradise but delivered the opposite:

It is my firm conviction that if the State suppressed capitalism by violence, it will be caught in the coils of violence itself, and will fail to develop non-violence at any time. The State represents violence in a concentrated and organized form. The individual has a soul, but as the State is a soulless machine, it can never be weaned from violence to which it owes its very existence. [...] It can be easily demonstrated that destruction of the capitalist must mean destruction in the end of the worker and as no human being is so bad as to be beyond redemption, no human being is so perfect as to warrant his destroying him whom he wrongly considers to be wholly evil.

This explains in large part the hostility from communists to Mohandas Gandhi's social political agenda, and many on the Left who share the Marxist belief in class struggle. However the legacies between those who advocate class struggle and those who advocate nonviolent resistance could not be more stark.

The heirs of Mao Zedong, who were inspired by his violent revolutionary tradition generated great suffering: Ernesto "Che"Guevara in Cuba,  the Khmer Rouge in Cambodia, the Black Panther Party in the United States and Shining Path guerillas in Peru are but just four of many bloody examples.

Contrast these with the heirs of Mohandas Gandhi, who were inspired by his non-violent resistance to injustice and the good they achieved:  Martin Luther King Jr. in the United States,  Steve Biko in South Africa, Abdul Ghaffar Khan in Pakistan, Oswaldo Payá Sardiñas in Cuba, Vaclav Havel in Czechoslovakia, Lech Walesa in Poland, and Corazon Aquino in the Philippines are but just seven of many inspirational examples.

Mohandas Gandhi changed political protests and empowered millions with Satyagraha and the use of strategic nonviolence to battle powerful and violent regimes and great injustices in an effective manner that frustrates those who want to preserve or change the status quo using violence.

Today, as we witness the brave women of Iran risking all by taking off their hijabs in nonviolent defiance of Islamic law, and Cubans nonviolently defying the communist dictatorship in Cuba, the legacy of Gandhi continues to shake the foundations of tyrannies around the world.  

Nonviolence is a force more powerful, and it offers an alternative to nuclear, biological or artificial intelligence holocausts that threatens all humanity's existence with their respective cultures of death.

Non violence practitioner Mohandas Gandhi born 153 years ago on October 2nd

"Civil disobedience is the assertion of a right which law should give but which it denies." - Mohandas Gandhi

Mohandas Karamchand Gandhi born on October 2, 1869 Mohandas Gandhi was born 153 years ago today and his legacy is still passionately debated in India.  The Economic Times, based in India, in 2021 published an editorial titled "Continuing relevance of Mohandas Gandhi" that highlights the challenges to Gandhian nonviolence today in his home country. 

“Gandhi is remembered for Ahimsa, non-violence. However, Gandhi’s Ahimsa was not passive acceptance of violence, but its active resistance by the force of moral purpose and mobilization of public opinion. Today, we have elected representatives who venerate Gandhi’s assassin, but few supporters who follow his example of opposing violence.”

This debate is not limited to India. The September 29, 2019 story in NPR "Gandhi Is 'An Object Of Intense Debate': A Biographer Reflects On The Indian Leader" contrasts the debate around Gandhi with how the Chinese don't debate Mao Zedong, or the Vietnamese don't debate Ho Chi Minh or the Pakistanis don't debate Muhammad Ali Jinnah.

Perhaps part of the reason for the lack of debate is that China and Vietnam are totalitarian dictatorships where such debate is forbidden, and Pakistan has been divided between periods of democratic and military rule in questioning the founder could prove unhealthy. India on the other hand has been a democracy through out its period of independence.

Gandhi liberated an entire subcontinent from imperial rule without firing a shot. The United Nations has designated his birthday, October 2nd, as the International Day of Nonviolence. Nevertheless,  he did not win the Nobel Peace Prize and is recognized by the Nobel Committee as the "Missing Laureate."

In 2009 the United Nations released a one-dollar postal stamp of Mohandas Gandhi to commemorate his 140th birth anniversary. The stamp was designed by Miami-based artist Ferdie Pacheco.

He wasn't a rich man. He never held formal political office. He wasn't a saint or divine figure. He was just a man. An attorney who had taken a vow of poverty and celibacy. His full name was Mohandas Karamchand Gandhi.  

Gandhi was transformed into a principled strategic non-violent activist in South Africa at the end of the 19th century struggling against racist laws and policies of the colonial authorities. An important theoretical result of the South African campaign was the development of Satyagraha. 

Gandhi announced on September 11, 1906 in his newspaper Indian Opinion a contest to submit names to describe this movement. The final name was the fusion of two words as explained by Gandhi: “Truth (Satya) implies love, and firmness (agraha) engenders and therefore serves as a synonym for force…the Force which is born of Truth and love or nonviolence.”

He was the antithesis of Mao Zedong who took power and killed tens of millions to impose his political ideology on the Chinese. Marxist-Leninists view "truth" as something malleable and in the service of achieving power. 

Gandhi's explicit rejection of Marxist class struggle as hateful, his embrace of truth and love,
 and his critique that socialists and communists did nothing to solve problems are powerful:

The socialists and communists say, they can do nothing to bring about economic equality today. They will just carry on propaganda in its favor and to that end they believe in generating and accentuating hatred. They say, when they get control over the State, they will enforce equality. Under my plan the State will be there to carry out the will of the people, not to dictate to them or force them to do its will. I shall bring about economic equality through non-violence, by converting people to my point of view by harnessing the forces of love as against hatred. I will not wait till I have converted the whole society to my view but will straight away make a beginning with myself. It goes without saying that I cannot hope to bring about economic equality of my conception, if I am the owner of fifty motor-cars or even of ten bighas of land. For that I have to reduce myself to the level of the poorest of the poor.

Gandhi's description of the nature of a regime that sought to use violence to crush capitalism offers an excellent description of what has taken place in Marxist Leninist states that promised paradise but delivered the opposite:

It is my firm conviction that if the State suppressed capitalism by violence, it will be caught in the coils of violence itself, and will fail to develop non-violence at any time. The State represents violence in a concentrated and organized form. The individual has a soul, but as the State is a soulless machine, it can never be weaned from violence to which it owes its very existence. [...] It can be easily demonstrated that destruction of the capitalist must mean destruction in the end of the worker and as no human being is so bad as to be beyond redemption, no human being is so perfect as to warrant his destroying him whom he wrongly considers to be wholly evil.

This explains in large part the hostility from communists to Mohandas Gandhi's social political agenda, and many on the Left who share the Marxist belief in class struggle. However the legacies between those who advocate class struggle and those who advocate nonviolent resistance could not be more stark.

The heirs of Mao Zedong, who were inspired by his violent revolutionary tradition generated great suffering: Ernesto "Che"Guevara in Cuba,  the Khmer Rouge in Cambodia, the Black Panther Party in the United States and Shining Path guerillas in Peru are but just four of many bloody examples.

Contrast these with the heirs of Mohandas Gandhi, who were inspired by his non-violent resistance to injustice and the good they achieved:  Martin Luther King Jr. in the United States,  Steve Biko in South Africa, Abdul Ghaffar Khan in Pakistan, Oswaldo Payá Sardiñas in Cuba, Vaclav Havel in Czechoslovakia, Lech Walesa in Poland, and Corazon Aquino in the Philippines are but just seven of many inspirational examples.

Mohandas Gandhi changed political protests and empowered millions with Satyagraha and the use of strategic nonviolence to battle powerful and violent regimes and great injustices in an effective manner that frustrates those who want to preserve or change the status quo using violence.

Today, as we witness the brave women of Iran risking all by taking off their hijabs in nonviolent defiance of Islamic law, and Cubans nonviolently defying the communist dictatorship in Cuba, the legacy of Gandhi continues to shake the foundations of tyrannies around the world.  

Nonviolence is a force more powerful, and it offers an alternative to the nuclear holocaust that threatens all humanity.

Mohandas Gandhi born 149 years ago on October 2nd: The International Day of Nonviolence

"You must not lose faith in humanity. Humanity is like an ocean; if a few drops of the ocean are dirty, the ocean does not become dirty." - Mohandas Gandhi 

Mohandas Gandhi born 149 years ago today

He liberated an entire subcontinent from imperial rule without firing a shot. The United Nations has designated his birthday, October 2nd, as the International Day of Nonviolence. Nevertheless,  he did not win the Nobel Peace Prize and is recognized by the Nobel Committee as the "Missing Laureate."

He wasn't a rich man. He never held formal political office. He wasn't a saint or divine figure. He was just a man. An attorney who had taken a vow of poverty and celibacy. His name was Mohandas Karamchand Gandhi. 

How did he do it? Through overcoming his own limitations with meditation, experiments with truth and practicing nonviolence as a way of life and then applying it to his community and country through the tradition he was brought up in. This was done through a constructive program when possible and an obstructive program when necessary. According to Gandhi, "a nonviolent life is an act of self-examination and self-purification, whether by an individual, group or nation."

Mohandas Gandhi, who greatly influenced American civil rights leader Martin Luther King Jr., spoke of social responsibility and trusteeship. Gandhi, a self-described socialist, was not an enthusiastic proponent of an expanded social-welfare state as commonly understood arguing:  

"The State represents violence in a concentrated and organized form. The individual has a soul, but as the State is a soulless machine, it can never be weaned from violence to which it owes its very existence. Hence I prefer the doctrine of trusteeship. [...] What I would personally prefer would be not centralization of power in the hands of the State, but an extension of the sense of trusteeship, as, in my opinion, the violence of private ownership is less injurious than the violence of the State. However, if it is unavoidable, I would support a minimum of State-ownership."

Furthermore the critique made by both King and Gandhi of a "thing-oriented" society or the state as a "soulless machine" looks to the person or the individual not an economic mechanism  or economic class. The focus is on the human person and polices that recognize and respect the uniqueness of each human being and their dignity.

Both rejected the doctrine of the ends justifying the means recognizing that means and ends are interrelated and cannot be separated.

Gandhi idea's inspired Martin Luther King Jr in America and Oswaldo Payá in Cuba.

The Soviet press published an article written by S.M. Vakar in 1948 following Gandhi's assassination on January 30, 1948 titled "The Class Nature of the Gandhi Doctrine" subtitled "Gandhi as a Reactionary Utopian" in the Soviet philosophy journal Voprosy filosofii (Questions of Philosophy). The Marxist Leninist argument was outlined as follows:

Although Gandhi regarded the union and independence of the Indian peoples as his goal, his reactionary-Utopian social theory and the reformist methods of struggle connected with it caused his activity to fail in facilitating overthrow of the colonial yoke [...] The social essence of the Gandhi doctrine and its fundamentally reactionary role in the history of India's national liberation movement has hardly been treated in Marxist literature. Yet this doctrine still retards the development of class awareness among the Indian masses.

What was this social essence of Gandhian thought that so troubled the Marxist Leninists in the Soviet Union? First, the reformist methods of struggle referred to in the above quote was nonviolent resistance and secondly his social theory rejected class struggle as another manifestation of destructive violence. On September 11, 1906 a new word came into existence that would give a better understanding of Gandhi's social theory and method of struggle which he described as:

'Satyagraha.' Truth (Satya) implies love, and firmness (agraha) engenders and therefore serves as a synonym for force. 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.

The Marxist-Leninists embraced revolutionary violence and a movement led by a small vanguard of intellectuals and professional revolutionaries that would carry out the changes necessary by whatever means necessary and rejected nonviolence as naive. They followed the doctrine of Lenin as presented in his 1902 revolutionary tract What is to be done.

Over a century has passed since both sets of ideas have been set out and applied around the world. An analysis done by Maria J. Stephen and Erica Chenoweth systematically explores the strategic effectiveness of both violent and nonviolent campaigns using data on 323 campaigns carried out between 1900 and 2006.[1] There findings demonstrate that major non-violent campaigns were successful 53% of the time versus only 26% for major violent campaigns and terrorist campaigns had a 7% success rate.

The ideas and legacy of Mohandas Gandhi have remained relevant over the past century and continue to resonate today.

Mohandas Gandhi reading 

"The world of tomorrow will be, must be, a society based on non-violence. That is the first law; out of it all other blessings will flow. It may seem a distant goal, an impractical Utopia. But it is not in the least unobtainable, since it can be worked for here and now."
 - Mohandas Gandhi

"Returning hate for hate multiplies hate, adding deeper darkness to a night already devoid of stars. Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate, only love can do that."
 - Martin Luther King Jr. 

"The cause of human rights is a single cause, just as the people of the world are a single people. The talk today is of globalization, but we must state that unless there is global solidarity, not only human rights but also the right to remain human will be jeopardized." 
- Oswaldo Payá Sardiñas

Author at the Gandhi memorial in Geneva, Switzerland with Juan Carlos Gonzalez Leiva