JOIN USHow Gandhi became Gandhi
Some years ago, British writer Patrick French visited the Sabarmati ashram on the outskirts of Ahmedabad, the site from which Mahatma Gandhi led his salt march to the sea in 1930. French was so appalled by the noisome state of the latrines that he asked the ashram secretary whose job it was to clean them.
A sweeper woman stopped by for an hour a day, the functionary explained, but afterward things inevitably became filthy again.
But wasn’t it a central tenet of the Mahatma’s teachings that his followers clean up after themselves?
“We all clean the toilets together, on Gandhiji’s birthday,” the secretary answered, “to show that we understand his message.”
Gandhi had many messages, some ignored, some misunderstood, some as relevant today as when first enunciated. Most Americans — many middle-class Indians, for that matter — know what they know about the Mahatma from Ben Kingsley’s Academy Award-winning screen portrayal.
His was a mesmerising performance, but the script barely hinted at the bewildering complexity of the real man, who was at the same time an earnest pilgrim and a wily politician, an advocate of celibacy and the architect of satyagraha (truth force), a revivalist, a revolutionary and a social reformer.
It is this last avatar that interests Joseph Lelyveld the most. Great Soul concentrates on what he calls Gandhi’s “evolving sense of his constituency and social vision,” and his subsequent struggle to impose that vision on an India at once “worshipful and obdurate.”
Lelyveld is especially qualified to write about Gandhi’s career on both sides of the Indian Ocean: he covered South Africa for The New York Times (winning a Pulitzer Prize in 1986 for his book about apartheid, Move Your Shadow), and spent several years in the late 1960s reporting from India. He brings to his subject a reporter’s healthy skepticism and an old India hand’s stubborn fascination with the subcontinent and its people.
This is not a full-scale biography. Nor is it for beginners. Lelyveld assumes his readers are familiar with the basic outlines of Gandhi’s life, and while the book includes a bare-bones chronology and is helpfully divided into South African and Indian sections, it moves backward and forward so often, it’s sometimes harder than it should be to follow the shifting course of Gandhi’s thought.
But Great Soul is a noteworthy book, nonetheless, vivid, nuanced and cleareyed. The two decades Gandhi spent in South Africa are too often seen merely as prelude. Lelyveld treats them with the seriousness they deserve. “I believe implicitly that all men are born equal,” Gandhi once wrote in the midst of one of his campaigns against untouchability. “I have fought this doctrine of superiority in South Africa, inch by inch.”
It actually took a long time for the Mahatma to turn that implicit belief into explicit action, Lelyveld reminds us. When Mohandas Karamchand Gandhi arrived in Durban from Bombay in 1893, he was a natty 23-year-old British-trained lawyer, hired to help represent one wealthy Muslim Indian trader in a dreary civil suit against another, and primarily interested in matters of religion and diet, not politics: in an early advertisement he proclaimed himself an “Agent for the Esoteric Christian Union and the London Vegetarian Society.” But, Lelyveld writes, “South Africa... challenged him from the start to explain what he thought he was doing there in his brown skin.”
Initially, Gandhi was simply affronted that discriminatory laws and bigoted custom lumped educated well-to-do Indians like him with “coolies,” the impoverished mine, plantation and railroad workers who made up the bulk of the region’s immigrant Indian population.
The non-violent campaigns he waged to bring about equality between Indians and whites over the next 20 years would lead him — slowly and unsteadily, but inexorably — to advocate equality between Indian and Indian, first across caste and religious lines and then between rich and poor. (His identification with the aspirations of black people would not come until long after he had left Africa.)
As Lelyveld shows, the outcomes of Gandhi’s campaigns in South Africa were neither clear-cut nor long-lasting: after one, his own supporters beat him bloody because they thought he’d settled too quickly for a compromise with the government. But they taught him how to move the masses — not only middle-class Hindu and Muslim immigrants but the poorest of the poor as well. He had, as he himself said, found his “vocation in life.”
Soon after returning to India in 1915, Gandhi set forth what he called the “four pillars on which the structure of swaraj” — self-rule — “would ever rest”: an unshakable alliance between Hindus and Muslims; universal acceptance of the doctrine of non-violence, as tenet, not tactic; the transformation of India’s approximately 6,50,000 villages by spinning and other self-sustaining handicrafts; and an end to the evil concept of untouchability. Lelyveld shrewdly examines Gandhi’s noble but doomed battles to achieve them all.
He made a host of enemies along the way — orthodox Hindus who believed him overly sympathetic to Muslims, Muslims who saw his calls for religious unity as part of a Hindu plot, Britons who thought him a charlatan, radical revolutionaries who believed him a reactionary. But no antagonist was more implacable than Bhimrao Ramji Ambedkar, the brilliant, quick-tempered untouchable leader — still largely unknown in the West — who saw the Mahatma’s non-violent efforts to eradicate untouchability as a sideshow at best.
He even objected to the word, Gandhi coined for his people — Harijans or “children of God” — as patronising; he preferred Dalits, from the Sanskrit for “crushed,” “broken.”
Sometimes, Gandhi said Indian freedom would never come until untouchability was expunged; sometimes he argued that untouchability could be eliminated only after independence was won. He was unapologetic about that kind of inconsistency. “I can’t devote myself entirely to untouchability and say, ‘Neglect Hindu-Muslim unity or swaraj’,” he told a friend.
“All these things run into one another and are interdependent. You will find at one time in my life an emphasis on one thing, at another time on (an)other. But that is just like a pianist, now emphasising one note and now (an)other.” It was also like the politician he said he was, always careful to balance the demands of one group of constituents against those of another.
As Lelyveld has written in Move Your Shadow, “Gandhi had hoped to bring about India’s freedom as the moral achievement of millions of individual Indians, as the result of a social revolution in which the collapse of alien rule would be little more than a byproduct of a struggle for self-reliance and economic equality.” Foreign rule did collapse, in the end, “but strife and inequality among Indians worsened.”
Gandhi is still routinely called “the father of the nation” in India, but it is hard to see what remains of him beyond what Lelyveld calls his “nimbus.” His notions about sex and spinning and simple living have long since been abandoned.
Hindu-Muslim tension still smolders just beneath the uneasy surface. Untouchability survives, too, and standard-issue polychrome statues of Ambedkar in red tie and double-breasted electric-blue suit now outnumber those of the sparsely clothed Mahatma wherever Dalits are still crowded together.
Gandhi saw most of this coming and sometimes despaired. The real tragedy of his life, Lelyveld argues, was “not because he was assassinated, nor because his noblest qualities inflamed the hatred in his killer’s heart. The tragic element is that he was ultimately forced, like Lear, to see the limits of his ambition to remake his world.”
Nonetheless, Lelyveld also writes, while he may have “struggled with doubt and self until his last days,” Gandhi “made the predicament of the millions his own, whatever the tensions among them, as no other leader of modern times has.”
And, for all his inconsistencies, his dream for India remained constant throughout his life. “Today,” Gandhi wrote less than three weeks before he was murdered by a member of his own faith, “we must forget that we are Hindus or Sikhs or Muslims or Parsis... It is of no consequence by what name we call God in our homes.”
That was a revolutionary notion when he first urged Indians to unite against their oppressors in South Africa before the turn of the 20th century. It was revolutionary when he came home to India at the time of World War I, and still revolutionary in 1947 when India was simultaneously liberated and ripped apart by the religious hatred he had repeatedly risked his life to quell, and sadly, it remains revolutionary today — for India and, by extension, for the wider world as well.