96. Certain Questions |
Q. 1. Is it possible for a modern State (which is essentially based on force) to offer non-violent resistance for countering internal as well as external forces of disorder? Or is it necessary that people wanting to offer non-violent resistance should first of all divest themselves of State-authority and place themselves vis-a-vis the opponent entirely in a private capacity? A. It is not possible for a modern State based on force, non-violently to resist forces of disorder, whether external or internal. A man cannot serve God and Mammon, nor be 'temperate and furious' at the same time. It is claimed that a State can be based on non-violence, i.e. it can offer non-violent resistance against a world combination based on armed force. Such a State was Ashoka's. The example can be repeated. But the case does not become weak even if it be shown that Ashoka's State was not based on non-violence. It has to be examined on its merits. Q. 2. Do you think that it would be possible for a Congress government to deal with foreign aggression or internal riots in an entirely non-violent manner? A. It is certainly possible for a Congress government to deal with "foreign aggression or internal riots" in a non-violent manner. That the Congress may not share my belief is quite possible. If the Congress changes its course, the change will prove nothing save that the non-violence hitherto offered was of the weak and that the Congress has no faith in State non-violence. Q. 3. Does not the knowledge that the opponent is wedded to non-violence often encourage the bully? A. The bully has his opportunity when he has to face non-violence of the weak. Non-violence of the strong is any day stronger than that of the bravest soldier fully armed or a whole host. Q. 4. What policy would you advocate if a section of the Indian people tries to enforce by sword a selfish measure which is not only repugnant to others but also basically unjust? While it is possible for an unofficial organization to offer non-violent resistance in such a case, is it also possible for the government of the day to do so? A. The question assumes a case which can never exist. A non-violent State must be broad-based on the will of an intelligent people, well able to know its mind and act up to it. In such a State the assumed section can only be negligible. It can never stand against the deliberate will of the overwhelming majority represented by the State. The government of the day is not outside the people. It is the will of the overwhelming majority. If it is expressed non-violently, it cannot be a majority of one but nearer 99 against 1 in a hundred. Q. 5. Is not non-violent resistance by the militarily strong more effective than that by the militarily weak? A. This is a contradiction in terms. There can be no non-violence offered by the militarily strong. Thus, Russia in order to express non-violence has to discard all her power of doing violence. What is true is that if those, who were at one time strong in armed might, change their mind, they will be better able to demonstrate their non-violence to the world and, therefore, also to their opponents. Those who are strong in non-violence will not mind whether they are opposed by the militarily weak people or the strongest. Q. 6. Is it not better under existing circumstances that countries like India and England should maintain full military efficiency while resolving to give non-violent resistance a reasonable trial before taking any military step? A. The foregoing answers should make it clear that under no circumstances can India and England give non-violent resistance a reasonable chance whilst they are both maintaining full military efficiency. At the same time it is perfectly true that all military powers carry on negotiations for peaceful adjustment of rival disputes. But here we are not discussing preliminary peace parleys before appealing to the arbitrament of war. We are discussing a final substitute for armed conflict called war, in naked terms mass murder. Simla, 2-5-'46 Harijan, 12-5-1946 |