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    SATYAGRAHA IN ACTION Indians who had spent nearly all their lives in South Africi Gandhi was able to get assistance for them from South India an appeal was made to the Supreme Court and the deportation system was ruled illegal. Meantime, the satyagraha movement continued, although more slowly as a result of government prosecution of the Indians and the animosity of white people to whom Indian merchants owed money. They demanded immediate payment of the entire sum due. The Indians could not, of course, meet their demands. Freed from jail once again in 1909, Gandhi decided that he must go to England to get more help for the Indians in Africa. He hoped to see English leaders and to place the problems before them, but the visit did little beyond acquainting those leaders with the difficulties Indians faced in Africa. In his nearly half year in Britain Gandhi himself, however, became a little more aware of India’s own position. On his way back to South Africa he wrote his first book. Hind Swaraj or Indian Home Rule. Written in Gujarati and later translated by himself into English, he wrote it on board the steamer Kildonan Castle. Instead of taking part in the usual shipboard life he used a packet of ship’s stationery and wrote the manuscript in less than ten days, writing with his left hand when his right tired. Hind Swaraj appeared in Indian Opinion in instalments first; the manuscript then was kept by a member of the family. Later, when its value was realized more clearly, it was reproduced in facsimile form.
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  • Gandhi and Tolstoy. a Study of Gandhi's Intellectual Development Considered Within the Framev,Ork of Hermeneutic Philosophy
    Gandhi and Tolstoy. A study of Gandhi's Intellectual Development considered within the framev,ork of Hermeneutic Philosophy. GARTH ABRAHAM Submitted in partial fulfillment of the requirements for the degree of Bachelor of Arts (Honours) in the Department of History, Faculty of Arts, at the University of Natal, Durban. DECEMBER, 1982. PREFACE ii The intention of this dissertation is to assess the continuous and abiding influence of Tolstoy on Gandhi's intellectual development while in South Africa. With this objective in mind the hermeneutic philosophy of interpretation and understanding has been presented in the Introduction as a schema in terms of which Gandhi's intellectual development may be more readily understood. Hermeneutics attempts to expose the oft unrecognised fact that it is impossible to speak of 'presuppositionless' understanding It refutes the thesis that Gandhi's philosophy was either Hindu or Christian. Rather Gandhi's interpretation of Hinduism while in South Africa should be seen in terms of his familiarity with the 'Christian life-conception' of Tolstoy and the Theosophy of his London circle of acquaintances. As an attempt at an intellectual history it has also been necessary to relate Gandhi's development to historical reality in order to maintain some sort of chronological development in his thought. Furthermore certain key events in Gandhi's life have been discussed in some detail as they do to a considerable degree determine both the depth of his philosophy in terms of the manner in which he attempts to relate theory to praxis - and the direction his philosophy takes consequent to the event. With regard to source material for an intellectual history one has been forced to rely heavily on autobiographical material.
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  • Gandhi in South Africa
    Copyright © 2012 by y. g-m. lulat. All rights reserved. This document, either in whole or in part, may NOT be copied, reproduced, republished, uploaded, posted, transmitted, or distributed in any way, except that you may download one copy of it on any single computer for your personal, non-commercial home use only, provided you keep intact this copyright notice. IDEATIONAL RELATIONS Mahatma Gandhi, South Africa, and Non-Violence It is to be expected that with such tangible relations as those based on trade, investment, foreign policy, ex- change of visitors, and the like, connecting two societies over a long period of time (spanning centuries) there is bound to be an interchange of ideas emerging out of the particular historical circumstances of each society of such significance as to have some determinative influence on the historical trajectory of either societies in- volved—depending upon the direction and intensity of the flow of the ideas in question. Not surprisingly, South Africa and the United States from this perspective have not been exceptions. For our present purposes, there are at least five examples that stand out for consideration and which are subsumed under these head- ings: “Tuskegeeism,” black power, black liberation theology, nonviolent civil disobedience, and musical influ- ences. First, however, a cautionary note: the transfer of ideas (sometimes referred to as “cultural imperialism” when nations of unequal power, as in this instance, are involved) always takes one or both of two principal forms, informal and formal
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