THE CRITICISM ON M.K. GANDHI’S POLITICS

Introduction: Mr. Ganghi’s politics has been criticized by many people with the modern form of politics argue that for Gandhi the ground of moral action is fearlessness, while that of political reason is security and self defense. Gandhi sees that the context of the moral action in the mundane fabric of everyday life, especially in the place such as the families and the villages. For this reason Gandhi does not believe that moral action requires being supplemented by the particular kind of unity which politics and the state call for and necessitate. Thereby, Uday Mehta work on Gandhi draw out the reason for Gandhi’s disagreement with the modern form of politics is interesting and find his argument gain plausible.

Main content of content:  it is very hard to imagine to criticized the greatest Indian politicians and father of nation who is the real hero of many world leaders including Mr. Barack Obama US president. On the other hand, Gandhiji was a human being who can commit many mistakes like ordinary person in human society; it is true that for Gandhi, the ground of moral action is fearlessness whereas his political reason is security and self defense. Gandhi views on democracy is complicated, his ideas of writing is replete with comments critical of the ideas of election, representation and individual rights. In his famous slogan ‘Hind Swaraj” he characterized British parliament as “sterile women and a prostitute” which is highly questionable. He did not think about the value of freedom lay in giving individual sense of their political power as citizen but he did occasionally speak about individual rights; nevertheless it was obligations, and not the right that he emphasized.

According to my understanding studies on Gandhi; he did not approve of a conception of politics in which the quest for individual and collective security was motivationally and normatively primary because he recognized that emphases as alloyed with the sanction of state violence in both domestic and international politics.  His endorsement of democracy was very much in a lower key because he was not draw to cognate ideas such as the territorial integrity of state or the importance of nations having the power to reaffirm that integrity.  His concept of unity linked with the social pattern and civilization life but much less with what is now associated with the imperative of nation state, which for him supplied the condition of moral action and not the elevated gravity of the political, which he express in negative always had larger purpose. On the other hand, the ideas of self-rule, transparency, accountability and inclusiveness were associated with Gandhi’s ethos of democracy. For Gandhi, violence and politics while often mutually reinforce each other, also detracted from an attentiveness to the ethical gravity and context of everyday life; because Gandhi saw an essential link between violence and politics, non-violence could not be stably affirmed within any political orientation.  Thereby, for Gandhi, moral action is fearlessness, while that of political reason is security and self defense. In “Quit India Movement” August 8, 1942 Gandhi said “do or die” which itself is contradictory to his own spirit of “non-violence” This is where it has underlying the link between violence and politics and what for Gandhi was a related diminishing of an everyday ethic that is evidence on Gandhi’s ambivalence to democracy as political form.

Gandhi was criticized many people including B.R. Ambedkar (1891-1956): He criticizes Mohandas K. Gandhi, whom he accused of reducing the untouchable community to object of pity. Ambedkar criticized to Gandhi for speaking two words; Gandhi had one of the first Indian leaders to call for abolition of untouchables and discrimination but he write in Gujarat local paper in support of caste system. However Gandhi was a champion for harijans and broke the taboos by visiting their slums and taking bath at Harijan’ wall but he would never eat out of untouchable hands because he belief in caste system. He was criticized for refusing awarding separate electoral for harijan by Ambedkar. Lastly, he was also criticized his role in the partition of India and Pakistan, his reaction to the partition massacres in August-September 1947, and his adherence to Non-violence.   Gandhi and Ambedkar through noted historian Ramchandra Guha’s book (Here is an excerpt- http://www.scribd.com/doc/306364…).

International Business Times UK: August 9, 2014 18:09 BST; Dr. Kusoom Vadgama is chair of this year’s 400th anniversary celebrations of Britain and India’s political relation. She said Gandhi’s “habit of sleeping naked with young women” in order to test his commitment to a life of celibacy had been overlooked in the years since his death in 1948, but can no longer be ignored.

Arundhati Roy, the booker prize winning author has criticized to Mahatma Gandhi of discrimination and caaled for institutions bearing his name to be renamed. Speaking at Kerala University in the Southern Indian City of Triruvananthapuram, Roy, 52, described the generally accepted image of Gandhi as a lie. “it is time to unveil a few truths about a person whose doctrine of nonviolence was based on acceptance of a most brutal social hierarchy ever known, the caste system… Do we really need to name our universities after him? Roy said.

Personal view and critics to Gandhi: Mr. M.K. Gandhi was a excellent social activist, great inspiring and a great politician in human history. He fought against evil on untouchability, establishing secularism, self-government and united India under single government.  He is worthy to be praise and I considered him a great hero but as a human he has his own weakness;

  1. Criticism of Gandhi’s ideology:
    1. some of his ideas, Non-Violence, complete freedom, self-reliance, equality etc. are highly respected but on the other hand Gandhi’s ideology is unjust by analyzing his statement “I don’t care if you are a good leader or not, unless you agree with me, I will not support you” example: Gandhi has a problem with C. Rajagopalachari, Dr. BR. Ambedkar and Netaji Subhas Chandra Bose.
    2. He opposes science and technologies deeming it to be “satanic”. He stuck to his ideology by refusing to give injection to her wife because he urged that injections are violent. (see Freedom at Midnight)
  2. Criticism of Gandhi’s Actions:
    1. Non-Cooperation movement; Gandhi has always had ideas for destroying what he had planted, due to Chauri Chaura incident, he call off the movement which lead to death of 6 peoples in police custody, 19 people were sentence to death and 110 people were sentence to life imprisonment. This kind of action is highly condemnable (see Chauri Chaura incident“Trials and convictions”)
    2. Quit India Movement: Gandhi started with good intention but eventually help fuel to the partition. Many people support it including “The Communist Party of India” and Muslim leaders opposed it. And whole his life he preaches about Non-Violence but here he make a mistake by pronouncing “Do or Die” slogan, which is totally against his own preaching.

3. Criticism of Gandhi inconsistency:

Gandhiji don’t have consistency in his stand and belief, he kept on changing; Gandhi opposed untouchability but supported the caste system ((see Caste system in India).  He opposed imperialism in India but in south Africa, he said that “the white-race of South Africa should be the predomination race”  (see The collection of MK. Gandhi, Government of India (CWMG), Vol. I, P. 105) and he was preaching about Non-Violent but involved in World War I Gandhi agreed to recruit India soldier not for logistics or for the ambulance corps, but for combat. Killing for independence is wrong but killing for British is okay. (see  Mahatma Gandhi).

Conclusion: critics on Gandhi’s politics by Uday Mehta were very interesting and plausible. Uday Mehta recent work on Ganghi’s critic of politics with the modern form of politics argue that for Gandhi the ground of moral action is fearlessness, but his political reason is security and self defense. Gandhi understands the context of the moral action in the mundane fabric of everyday life, especially in the place such as the families and the villages. He has been criticizing by B.R. Ambedkar,  Arundhati Roy and  Dr. Kusoom Vadgama for some reasons. We come to know that Gandhi does not believe that moral action requires being supplemented by the particular kind of unity which politics and the state call for and necessitate. Mr. Uday Mehta work on Gandhi draw out the reason for Gandhi’s disagreement with the modern form of politics is interesting and find his argument gain plausible.

I was a great fan of Mr. M.K Gandhi when we study his autobiography, Chapter in Champaran protest under CBSE board, and a history of Swaraj, Quit India Movement, and Satyagraha. I regarded him as greatest politician of India and a savior of Indian struggle for independence. We saw his picture in everyday life in our money as the Father of nation he deserved our respect but we have to accept his mistake too. He is a great leader, indeed.

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