Over the course of one week in 1909, while aboard a vessel bound for South Africa from England, a slender, quiet lawyer named Mahatma Gandhi composed Hind Swaraj, a nationalistic manifesto outlining India’s need for home rule. Heavily disheartened with recent efforts towards securing Indian rights from the overbearing English, Gandhi wrote with hyperbole and flourish, denouncing Western government and civilization whilst glorifying Indian history, culture and above all, India’s capacity for swaraj.

This elusive term is the core of Gandhi’s argument against embracing the English life of ‘civilized’ convenience and luxury, and marks a note worthy distinction between Gandhi’s version of Indian society and that of the West. For Gandhi, swaraj means individual discipline, restraint from passion and indulgence and acceptance of responsibility. He does not simply seek to apply swaraj on an individual level; he means for the concept to be accepted by India as a nation. In solidifying this point, he describes modern civilization of the West as corrupt; it is without strength, for no outdoor labor is performed, without order for her Parliament is weak and ineffectual, and without spirit, for bodily welfare is the object of the English civilized life. Therefore, Gandhi declares, England should not be accepted as a model of government or life style, but be replaced by pride in Indian tradition and spirit.

The measured dialogue between Reader and Editor serves as the framework through which Gandhi seeks to discredit accepted terms of civilization and denounce the English. These principle characters amply assist in the development of Gandhi’s views, as Reader embodies the hot blooded, English-educated Indian youth, conveniently longing to question and be converted by the beliefs of Editor, who in turn, is the wise and eloquent elder, proud of India and learned in the follies of the English. Between the two, Gandhi is able to deliver his own conclusions on modern issues, such as religion and the influences of technology, and also renounce common opinions he finds false or ignorant. Civilized England is meticulously exposed as uncivilized in the midst of her splendor as her government, social customs, and technology are all judged disfavorable. Gandhi states bluntly, through Editor’s guise, “The condition of England at present is pitiable” . English government is swiftly rejected as incompetent as parliament is likened to a sterile woman and a prostitute, deemed unfruitful and constantly under changing masters, each master filled with corruption and immoral character. Gandhi sadly observes that little of significance is accomplished as Parliament members grow fat on bribes and apathetically cast votes along party lines. Slaves to the poisonous newspapers, the English people are foolish and gullible and frequently alter their views without sufficient deliberation or research. Having delivered such a damning rendition of English politics, Gandhi solemnly states, “If India copies England, it is my firm conviction that she will be ruined” . Yet Gandhi does not damn England entirely for her faulty government; it is modern civilization that is to blame.

Modern civilization is reported to be the disease of man, all at once coercive, deceptive and destructive. Gandhi’s language is dramatic and cutting as he describes the concept; it is obvious he despises the advancements most would praise. The despised definition of civilization consists of housing improvements, textile developments, advances in medicine and law practice and general love for material wealth. All are pronounced essentially useless, for these advances either replace the character strengthening tasks Gandhi values so highly or convolute the natural course of life. Even the violent combat between human beings is degraded in civilization, as one man can kill thousands from behind a hill with one gun, leaving no room for dignity in honest competition . Lawyers are free to cheat and confound existing legal systems and doctors merely invest in patients for personal gain. Faith in the human being is greatly diminished as humans fall under the spell of civilization. Gandhi also remains unimpressed by the progression of machinery. Indeed, he abhors the train for it’s devilish influence upon the physical and spiritual health of his people. Industry is the height of civilization’s cruelty; weakened women and men toiling in warehouses, performing mindless tasks, essentially the equivalent to slavery in Gandhi’s mind. Printing advancements also fall prey to his venom, for “…now, anybody writes and prints anything he likes and poisons people’s mind” and literature is degraded. Laziness abounds as inventions are dreamed up to produce convenience imaginable and gluttony reigns as food is purchased and excessively eaten ‘every two hours’, as opposed to the sound tradition of three healthy meals daily. Such practices are unhealthful in Gandhi’s opinion, as revealed in his maxim, “…the more we indulge our passions the more unbridled they become”. Essentially, Western civilization offers no inducement towards the morality or religion Gandhi embraces and thus is deemed irreligious. Encouraging intoxication, indulgence, compromise and foolhardiness, the West thus earns its title ‘The Black Age’.

Surely, Western Civilization is not as horrid or immoral as Gandhi portrays it to be, though his argument does indeed ring of truth on certain issues. Perhaps it is wise to note that Gandhi remains the master of both Reader and Editor throughout the dialogue of his book and that his purpose is not to denounce his own message,

A charge that is valid is that of the English government’s in competency. Gandhi’s depiction of English government is ruthless and critical, but adequately represents the effectiveness of the government at the time of his fight for Indian rights. The English were subject to the governmental corruption and inefficiency and thus were a poor model to follow for a nation wobbling on hypothetical new legs, especially a nation bred on Gandhi’s version of swaraj. For the concept of swaraj was intended to be accepted and enacted by India as a nation. In Western realms, such a personal sacrifice made to extensive governmental control of life was and is not thought appropriate, and Gandhi’s makes use of this truth in decrying the corrupt modern civilization of the West. Whereas the West cannot manage to conduct herself with dignity, appearing ‘half mad’ and certain to burn herself out, Gandhi views India as quite capable of administering proper restraint and accepting swaraj. Unlike every other empire in history, “…India remains immovable and that is her glory”. This distinction between England and India may have merit, for the culture and class system of India was vastly different from that of England. Adherence to social status and all the connected implicit regulations of that status was a fundamental sacrifice in India’s history. Yet Indian human beings hold to the same emotions and desires as English human beings, and the freedoms of the English life style, however unconventional or scandalous, may be embraced in place of the self-restraining traditions preached by Gandhi. It is important to note that even though independence from Western Government is gained, Western influence cannot be obliterated. Gandhi’s declaration that India has nothing to learn from any other nation is overtly ridiculous, and is even contradicted by Gandhi himself in his later years. Realistically, Gandhi’s argument that the immoral West should not influence the hearts of India has holds little importance in the face of this fact. Yet another point by which Gandhi may glean respect is his condemnation of industrial work as a detriment to the general health and well being of the English people, especially to that of women.

Factory work broke down the family system in Briton during the Industrial Revolution and broadened the gap between the rich and the poor. Gandhi does well in addressing this issue. Gandhi also makes use of a series of generalities and stereotypes in attempting to strengthen his argument, claiming all of England is lacking courage, strength and happiness in solitude, and further more, is intoxicated “to keep up energy”. These actions undoubtedly occurred in England, yet in generalizing, Gandhi only succeeds in weakening his case against Western Civilization. For it is impossible for such sins to be totally non-exist in India, even before direct English influence, and therefore forces the two nations to be equal in this respect. Gandhi is placing India on too high a pedestal to claim credence.

The intent of Gandhi in Hind Swaraj was to remove the India he loved from trusting in the greatness and infallibility of Western Civilization and to encourage her to take pride in India’s own identity as a civilization and culture. His enthusiasm slightly exaggerates the grandeur of India and accounts for some margin of error in his esteem for his homeland, but Gandhi’s overall message is sound and wise; India must be proud of her heritage and mindful of sacrifice, for by these means, true freedom and true swaraj will be reached.

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