Much of the recent surge in writing about the practice of nonviolent forms of resistance has focused on movements that occurred after the end of the Second World War, many of which have been extremely successful. Although the fact that such a method of resistance was developed in its modern form by Indians is acknowledged in this writing, there has not until now been an authoritative history of the role of Indians in the evolution of the phenomenon. Celebrated historian David Hardiman shows that while nonviolence is associated above all with the towering figure of Mahatma Gandhi, 'passive resistance' was already being practiced by nationalists in British-ruled India, though there was no principled commitment to nonviolence as such. It was Gandhi, first in South Africa and then in India, who evolved a technique that he called 'satyagraha'. His endeavors saw 'nonviolence' forged as both a new word in the English language, and a new political concept. This book conveys in vivid detail exactly what nonviolence entailed, and the formidable difficulties that the pioneers of such resistance encountered in the years 1905-19.

Much of the recent surge in writing about the practice of nonviolent forms of resistance has focused on movements that occurred after the end of the Second World War, many of which have been extremely successful. Although the fact that such a method of resistance was developed in its modern form by Indians is acknowledged in this writing, there has not until now been an authoritative history of the role of Indians in the evolution of the phenomenon. Celebrated historian David Hardiman shows that while nonviolence is associated above all with the towering figure of Mahatma Gandhi, 'passive resistance' was already being practiced by nationalists in British-ruled India, though there was no principled commitment to nonviolence as such. It was Gandhi, first in South Africa and then in India, who evolved a technique that he called 'satyagraha'. His endeavors saw 'nonviolence' forged as both a new word in the English language, and a new political concept. This book conveys in vivid detail exactly what nonviolence entailed, and the formidable difficulties that the pioneers of such resistance encountered in the years 1905-19.

The Noncooperation Movement of 1920-22, led by Mahatma Gandhi, challenged every aspect of British rule in India. It was supported by people from all levels of the social hierarchy and united Hindus and Muslims in a way never again achieved by Indian nationalists. It was remarkably nonviolent. In all, it was one of the major mass protests of modern times. Yet there are almost no accounts of the entire movement, although many aspects of it have been covered by local-level studies. This volume both brings together and builds on these studies, looking at fractious all-India debates over strategy; the major grievances that drove local-level campaigns; the ways leaders braided together these streams of protest within a nationalist agenda; and the distinctive features of popular nonviolence for a righteous cause. David Hardiman's previous volume, The Nonviolent Struggle for Indian Freedom, examined the history of nonviolent resistance in the Indian nationalist movement. The present volume takes his study forward to examine the culmination of this first surge of struggle. While the campaign of 1920-22 did not achieve its desired objective of immediate self-rule, it did succeed in shaking to the core the authority of the British in India.

"India's Nonviolent Freedom Struggle focuses on the Thomas Christians, a group of Christians in South India who waged a nonviolent struggle against European colonization during the politically volatile period of 1599-1799. This book has three related objectives and unique characteristics. First, it offers a comprehensive study of primary sources that scholars have referenced but rarely studied in-depth. Second, it argues that the Thomas Christian narratives provide a unique position to challenge prevalent estimations found in canonical and postcolonial critical discourse on the nation. Third, it considers how an account of a nonviolent struggle by Thomas Christians further complicates received ideas of the postcolonial nation. It sheds light on the often-overlooked contributions of the Thomas Christians in India's nonviolent freedom struggle and challenges readers to reimagine the complex and often contentious relationship between colonizers and colonized. A groundbreaking book that offers a fresh perspective on the Indian freedom struggle and the study of Indian history, this book is an essential read for scholars of colonialism, anticolonial movements, and the history of India"--

DIVFine explanation of civil disobedience shows how great pacifist used non-violent philosophy to lead India to independence. Self-discipline, fasting, social boycotts, strikes, other techniques. /div

In recent years, there has been a surge of writing on the technique and practice of non-violent forms of resistance. Much of this has focused on movements that occurred after the end of the Second World War, many of which have been extremely successful. Although the fact that such a method of resistance was developed in its modern form by India is acknowledged, there has not until now been an authoritative history available to show exactly how this occurred. This book provides such a study. Although non-violence is associated above all with the towering figure of M.K. Gandhi, David Hardiman shows that civil forms of resistance were already being practiced by nationalists in British-ruled India under the rubric of 'passive resistance'. In this, there was no principled commitment to non-violence as such. It was Gandhi, first in South Africa and then in India, who both evolved a technique that he called 'satyagraha' that he characterised in terms of its 'non-violence'. In this, 'non-violence' was forged as both a new word in the English language, and as a new political concept. The Non-violent Struggle for Freedom brings out in graphic detail exactly what this entailed, and the formidable difficulties that the pioneers of such resistance encountered in the years 1905-19.

Dennis Dalton's classic account of Gandhi's political and intellectual development focuses on the leader's two signal triumphs: the civil disobedience movement (or salt satyagraha) of 1930 and the Calcutta fast of 1947. Dalton clearly demonstrates how Gandhi's lifelong career in national politics gave him the opportunity to develop and refine his ideals. He then concludes with a comparison of Gandhi's methods and the strategies of Martin Luther King Jr. and Malcolm X, drawing a fascinating juxtaposition that enriches the biography of all three figures and asserts Gandhi's relevance to the study of race and political leadership in America. Dalton situates Gandhi within the "clash of civilizations" debate, identifying the implications of his work on continuing nonviolent protests. He also extensively reviews Gandhian studies and adds a detailed chronology of events in Gandhi's life.