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disobedience. It was also a convenient means by which to
exert near total control over members of what was
essentially a cult, including their diet, language, routine,
and even sexual relations.
Under Gandhi's control, these commune members
formed the core of his campaigns and provided a dedicated,
disciplined cadre of professional organizers. It was from
these ashram communes that many of Gandhi's nonviolent
campaigns were launched, and which
served as their organizing base.
Upon his return to India in
1915, Gandhi established a new
commune near Ahmedabad, along the
Sabarmati river (referred to as the
Sabarmati ashram, then later the
Satyagraha ashram). Like his previous
communes, this one was also set up
with the assistance of wealthy Indian
merchants. Similar to the other
commune sites, it was rough land to
live on and to farm. It was from this
commune that he would direct and
organize civil disobedience campaigns,
and also launch the 1930 Salt March (comprised of 78
'inmates' from the ashmar).
Gandhi's Image as a Saint
Gandhi with his disciples.
It was during his time in S. Africa (1893-1914) that
Gandhi underwent a profound change in character and
appearance, from the sophisticated urban lawyer to the
spiritual village yogi. This was the result of his brief jail
experiences in 1908-09 and his deepening interest in
religious and political theories. By 1906 he had taken a vow
of celibacy.
In 1911, Gandhi resigned from his law practise to
focus on 'nonviolent truth' as a way of life. He altered his
appearance by shaving his head, and in 1912 stopped
wearing European clothes entirely (wearing instead simple
Indian clothing). He would later adopt the white loin-cloth,
which would help endear him to the peasant class after his
return to India.
During this period as well, the image of Gandhi as
a saint-like figure began to be promoted among his circle of
religious supporters, aided in no small measure by the
appearance of Gandhi himself. His devotees also began
addressing him as Mahatma (“Great Soul,” his real name
being Mohandas).
Gandhi's saintly image in India first spread with his
involvement in the Champaran peasant movement, in 1917.
It had reached a high level by the time the 1920-22 Non-
Cooperation Movement occurred, after which it declined
(along with his credibility as a political leader). It reemerged
during his 1930 Salt March, and would remain a
potent aspect of Gandhi's political influence until his death,
in 1948.
Due to the importance of religion in India,
including Hinduism, Islam, Sikhism, as well as Christianity
and other smaller sects, religious symbols were a common
aspect of Indian political movements in the 1920s and '30s.
Many politicians cloaked themselves in religion as a means
of appealing to the masses. There was also a well
established tradition of religious 'holy men' travelling the
country and promoting their
philosophies.
Gandhi did not pioneer
these methods but simply adopted
them and, with the assistance of
the British regime and middleclass
Indians, was able to exert
considerable influence over the
independence movement. Owing
to the largely hostile view
towards organized religion in the
West, however, modern-day
pacifists rarely invoke Gandhi's
religious imagery but instead
promote their doctrine as simply
morally and politically superior. Despite the absence of
overt religious appeals, however, the basic religious
methods and motivations remain.
Gandhi and Violence
Although he professed pacifist beliefs, and that
nonviolence was the only way to truth, Gandhi promoted
some forms of violence which he saw as politically
expedient (a practise he retained until his death).
In 1899, during the Anglo-Boer War in S. Africa,
Gandhi helped organize and lead a 1,000 man contingent of
Indian stretcher bearers for the British against the settler
rebels. This was one of many efforts Gandhi would
undertake to show the loyalty of Indians to the British
Empire, and therefore their worthiness of being granted full
citizenship.
In 1906, a Zulu rebellion resulted in the deaths of
two British officers. As the British began their punitive
campaign against the Zulus, Gandhi lobbied for the
recruitment of Indians into the military. While the British
forces in S. Africa refused to allow Indians as officers, they
agreed to employ Indian volunteers once again as stretcher
bearers for wounded British soldiers, with Gandhi in
command of the unit.
Through his Indian Opinion newspaper, Gandhi
also urged Indians to support the British counter-insurgency
effort.
“He still believed that the British Empire
'existed for the welfare of the world', and he wanted to take
this opportunity of demonstrating his loyalty to the
Crown... Through the medium of Indian Opinion Gandhi
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