Changing Hearts and Minds Through Non-Violent Protest?
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pressurise the government in British India, Changing Hearts and Minds they felt that the time had come to switch to more confrontational tactics. through Non-violent Protest? They, accordingly, linked their struggle to that of Indian nationalism. Travancore had its own Congress Com- David Hardiman mittee from the beginning of 1921, led by caste Hindus, which campaigned, among esides the well-known all-India book reviewS other things, for the abolition of un- campaigns led by M K Gandhi touchability. Meetings were organised to Bagainst the British, there were a Gandhian Non-violent Struggle and demand temple entry, and in September range of local-level protests that were Untouchability in South India: The 1924–25 1921, the Ezhava leader T K Madhavan waged during 1917–47, inspired by Gandhi Vykom Satyagraha and the Mechanisms of met Gandhi, who advised him to launch Change by Mary Elizabeth King; New Delhi: Oxford and his methods. Often, these were University Press, 2015; pp xxi, 344, Rs 995. a campaign of civil disobedience towards against other Indians. Being specifi c griev- this end. He told them that they must be ances, these, in many cases, gained their strictly non-violent and act with self- immediate objectives, in contrast to the which such a form of resistance works to restraint with the aim of winning over national campaigns, none of which won the best effect in practice. the higher castes through their exem- Swaraj in the short term. There are a In this book, she has provided a plary behaviour. He cautioned that they number of studies of these discrete detailed study of the Vykom Satyagraha must not antagonise their princely rulers movements, some of them excellent, of 1924–25. One of her main concerns in any way, and focus on the justice of such as Rajendra Vora’s (2009) on the is to investigate the claim made by this specifi c demand. Mulshi Satyagraha of 1920–24 against Gandhi that opponents will be won over It was only in 1924 that the issue was a dam being constructed by the Tatas when their consciences are stirred by taken up actively. At a meeting in February, in the hills near Mumbai. Mary King the self-imposed suffering of the non- it was decided to concentrate on a de- has now provided another such study violent protestor. To what extent were mand for the right of access to the roads of equal distinction, in this case of a the Brahmins of Vykom disarmed in in the vicinity of the Shiva temple in satyagraha waged for the rights of this way? Vykom. This temple, which was con- Dalits to have access to the public space trolled by elite Nambudiri Brahmins, around the Vykom (Vaikom) temple in Ezhavas of Kerala was notorious in the region as a bastion Kerala during 1924–25. The protest was launched by some Ezh- of Brahmin orthodoxy. It was situated in Mary King is a veteran non-violence avas of Travancore state in Kerala. Since a large complex of about 10 acres sur- activist. She was fi rst radicalised in her the late 19th century, a small educated rounded by a wall, with encircling roads early 20s through her participation, in section of this low-caste group had been that were used for religious processions. the 1960s, as a staff member of the Stu- campaigning to gain greater social sta- Untouchables were not allowed into the dent Non-violent Coordinating Commit- tus for their community, a key part of compound, and were excluded even from tee in the civil rights movement led by which was being allowed to enter Hindu certain sections of the surrounding roads. Martin Luther King (no relation) in the temples. Initially, they had tried petitio- As a result, they had to take inconve- United States (US). She wrote a book on ning the Travancore government, which niently circuitous routes when walking her experiences at the time: Freedom had a reputation for supporting social through the town. Song: A Personal Story of the 1960s Civil reform. This tactic had no success due to In focusing on the roads, the cam- Rights Movement (1987). She became a the reluctance of the princely government paigners were putting forward a seem- leading thinker and writer in the US on to interfere in what it saw as “religious” ingly mild demand that they believed the theory and practice of non-violent matters and the intran sigence of the might be conceded quite easily. This was resistance. In 1999, she published a ma- higher castes in Kerala. not, however, how the temple Brahmins jor book that examined the non-violent During the second decade of the 20th saw the matter. They were determined activism of Gandhi and Martin Luther century, a more activist organisation to fi ght off the challenge, believing that King: Mahatma Gandhi and Martin Luther emerged amongst the Ezhavas called the any concession would merely give rise King Jr: The Power of Non-violent Action Sree Narayana Darma Paripalana (SNDP) to further demands and a consequent (Cultures of Peace) (1999). While being a Yogam led by Sree Narayana Guru (1854– unravelling of their prestige and status. remarkable advocate of non-violent meth- 1928). From 1917 onwards, it cam- They expected the state authorities to ods, one who has toured all over the paigned actively for temple entry for all. support them in this. They had a reputation world speaking on the issue, she is also When, around 1920, the Ezhava leaders for using violence to maintain what they concerned about elucidating the ways in saw Gandhi using direct action to saw as the integrity of their sacred Economic & Political Weekly EPW DECEMBER 19, 2015 vol l no 51 31 BOOK REVIEW space. The Ezhavas of the town remem- to stop the detention of the satyagrahis. demands were made for the roads around bered how, when some of them had Pitt was sympathetic towards the demands the temple to be opened to all. Sympa- attempted to enter the temple in the of the protestors, but as a Christian he thisers also came in considerable num- mid-19th century, they had been set upon had to be careful to avoid being accused bers from neighbouring Tamil regions of and murdered by upper-caste people. of discriminating against the Brahmins British India, and joined the protest. thro ugh religious prejudice. He, therefore, Although Gandhi had stated that he Gandhi’s Role adopted a neutral stance. He ordered would not take any active role in the Gandhi, just released from jail, was app- that barricades be erected on the roads movement, he now began interfering. roached and asked to act as leader of guarded by policemen. As attacking the When he heard of the hunger strikes, he the campaign, but he declined the offer. barriers would have involved violence, sent a telegram advising them to stop it, He agreed, however, to give guidance. the protestors had no choice but to stand as when applied in such a way it was in He advised them to maintain strict non- in front of them in a silent vigil. The his opinion a form of violence. Rather, violence, and accept beatings meekly. volunteers took no food or water while they should stand calmly and await arrest. He told them that once people witnessed exposed to the sun. Some fainted after a The protestors followed this advice and the violence of the oppressor against un- day of this. stopped fasting. Gandhi also insisted armed protestors, they would gain wider The hunger strike brought attention that the movement should be carried on sympathy for their cause. and enthusiasm to the movement. Sup- only by Hindus. Hitherto, Muslims and The protest began on 24 March 1924, port for the Congress soared in the state. Christians had been supporting it. The with volunteers entering the disputed Khadi-wearing for the fi rst time became signatures of orthodox Hindus were to roads. The police, acting on behalf of common, and there were demonstra- be collected for a petition condemning the higher castes, arrested them. The tions against the practice of untoucha- untouchability to the Maharaja of Travan- fi rst batch was sentenced to six months bility that were preceded with Congress core. Only through such self-limiting and in jail. The next protest was on 7 April fl ags and resonated with cries of “Vande exemplary behaviour would the hearts with further arrests and more six- Mataram” and “Mahatma Gandhi ki jai.” of the temple priests be won over. month jail sentences. They were gener- Resolutions were passed in solidarity It soon became clear, however, that ally treated well in jail. On 10 April, with the protestors at Vykom, for the rather than respect the protestors for the Travancore police commissioner adoption of khadi, and in opposition their dignifi ed restraint and self- discipline, W H Pitt—a British offi cer employed by to liquor-drinking. The attitude of the the Vykom Brahmins had become more the state government—issued an order Travancore authorities was deplored, and intransigent. 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