As the world continues to fight inequality, environmental issues and growing divisions, Mahatma Gandhi’s Hind Swaraj is still relevant, offering valuable lessons to everyone in the society. His idea of Swaraj, or self-rule, based on non-violent resistance or Satyagraha, challenges the systems that prioritize profit and competition over justice and the well-being of all people. As we face more injustice and disconnection today, Gandhi’s vision of a society where people stand up against wrongdoing and take an active role in shaping their future feels more important than ever. His ideas offer a path towards a more peaceful, fair, and united world.
On the occasion of 77th death anniversary of the Father of the Nation Mahatma Gandhi, Dr Dhananjay Rai, an Assistant Professor at the Department of Gandhian Thought and Peace Studies at the Central University of Gujarat, spoke exclusively to ETV Bharat about Gandhian philosophy and his latest book. This book, published by Penguin, delves into Mahatma Gandhi's original text of Hind Swaraj. It examines the enduring relevance of Gandhi’s ideas more than 115 years after their initial publication, highlighting key themes of his philosophy and exploring how they can be applied to contemporary issues.
ETB: Why should one read Hind Swaraj today, even though over 115 years have passed since Gandhi penned it? What new insights can we find in it in the context of today's world?
Dhananjay Rai: Gandhi’s alternative principle is not only intertwined with the rejection principle but is also achievable, as it is backed by satyagraha. Satyagraha makes Swaraj achievable. It activates and propels the attainability of alternative principles in the form of swaraj.
The newness in the present edition of Hind Swaraj lies in its insistence that Hind Swaraj was the outcome of satyagraha. Practicing Satyagraha means thinking of Swaraj in an interconnected manner, which is central to Gandhi's philosophy. Satyagraha also actualizes the dialogical self in both Hind Swaraj and in Gandhi's thought.
Gandhi goes beyond debates about laws and obedience. His Satyagraha-based Swaraj transforms people into sovereigns who resist injustice and unjust commands. This makes democracy more participatory. Swaraj, with people as sovereign, is envisaged. In fact, people as sovereign are the chief anchors of Hind Swaraj.
ETB: What is the meaning of Swaraj, and how do you think it applies to contemporary society? Can we find any relevance in Gandhi’s concept of self-rule in the modern political and social landscape?
Rai: Gandhi’s Swaraj is a political community based on a non-binary principle in which othering is omitted. In other words, the self is shaped by consideration of others. The application of Swaraj in contemporary society becomes crucial, where law and justice are combined. Law and conscience are alter egos, and they cannot be separated. Law, as a mere rule, is insufficient if it is not combined with justice.
Since contemporary societies are witnessing violence, war, injustice, class disparity, caste discrimination, gender inequality, racial segregation, theological segregation, and environmental degradation, Swaraj offers an important contribution. It does so through the de-selfing method, where the importance of the 'other' is recognized. This helps resist the othering of various communities.
Swaraj and Ahimsa can be integrated into our daily lives. The easiest way is to resolve not to participate in either direct or indirect violence. This makes us fearless and upholders of truth. It empowers individuals to use their consciences against injustice and creates new spaces for dialogue and communication, helping to shed off embedded prejudices.
ETB: Comparing the two major Satyagrahas led by Gandhi, the one in South Africa and the one that came after the publication of Hind Swaraj, which one posed a greater challenge? Why?
Rai: Both the Satyagraha in South Africa (1906-14) and the Champaran Satyagraha (1917) were crucial for Gandhi. Satyagraha in South Africa was significant for the introduction of the principle of Satyagraha, which is distinct from passive resistance. Satyagraha in South Africa made the principle universal: You oppose injustice, not the person. Gandhi emphasized distinguishing between resisting the structure of injustice and resisting the people who create it. It was not about developing ill will against the lawmakers but about resisting unjust laws. This shift away from violence and the notion of permanent enemies was critical in the Satyagraha discourse.
Champaran Satyagraha was important for shifting the direction of the struggle from petitioning to Satyagraha. It marked the emergence of people as sovereign, resisting the empire. Gandhi emphasized conscience over unjust laws, showing that laws may be legal but still morally wrong. The collective conscience of the people overpowered the empire's legal system.
ETB: Considering the current political environment, do you believe that the core principles of Gandhian philosophy have been largely forgotten or ignored? How can we revive and promote these principles to reach new generations?
Rai: I agree that in modern and contemporary times, the core principles of Gandhian philosophy have been relegated to oblivion. However, there are two paradoxes. First, Gandhi is remembered symbolically, but his principles are often not applied substantively in policy-making or in envisioning an alternative model of development. The second paradox is that while his name may be largely forgotten in mainstream discourse, his presence is still felt in social, environmental, and peace movements.
Neoliberalism has fostered a new self—a neoliberal self—that is isolated and meant to compete on every front. The result is atomized and alienated individuals. The need for communication and collective struggle against injustice—along with a return to truth and non-violence—may help attract the new generation, especially as they face more precarious conditions than previous generations, due to relentless desire for consumption, competition, and the increasing polarization of identities.
ETB: Why is there a lack of adherence to Gandhian philosophy today, especially among the younger generation? What do you think has contributed to this gap, and how can we bridge it?
Rai: The gap between Gandhi’s philosophy and the younger generation stems from the disconnect between his philosophy presented in Hind Swaraj and how it is practiced in the real world. Gandhi's ideal philosophy is often seen as utopian—a vision that is appealing but not necessarily achievable.
This gap can be bridged by offering both the theoretical and practical aspects of Gandhian philosophy together. Gandhi’s philosophy promotes decentralized politics, and has the potential to ensure unconstrained representation in democracy. Peace, accompanied by justice, benefits everyone, and returning to our shared humanness can help address global challenges. The younger generation, with more claim to the future, stands to benefit enormously if they adopt these core values.
ETB: What was Gandhi's vision for an ideal society in Hind Swaraj, and how does it compare to the socio-economic and political systems we see in the world today? Can such a vision be achieved in the modern world?
Rai: For Gandhi, an ideal society is a non-violent one, based on egalitarian relationships. His Swaraj is based on satyagraha and does not violate others; it is a non-violent order. In contrast, today's socio-economic and political systems are largely shaped by Lockean principles (emphasizing capital and private property) and Weberian concepts (focusing on the centrality of the state). Gandhi’s vision, however, envisions a society where people are sovereign.
In Hind Swaraj, Gandhi critiques modernity, industrialization, and Western civilization. His criticism of imperialism and capitalism are still potent, as they are informed by heterodox economic thinkers. His critiques of civilization are not about notions of inferiority or superiority, but rather the recognition of a civilization based on violence and imperialism.
Although Gandhi was not trained as an economist like Adam Smith, Ricardo, or Marx, his emphasis on the democratization of economics is vital. Economic systems should not be the sole domain of experts or serve the purpose of justifying accumulation. Today, the democratisation of economics is an even more pressing concern than it was in the Gandhi era.
