From Champaran to “New India”: Rethinking Gandhi’s Legacy

 

Mohandas Karamchand Gandhi was a transformative figure in India’s freedom struggle, despite criticism of many of his ideas. Gandhi was not only a lawyer but also a social reformer, activist, and prolific writer who deeply engaged with the political and social questions of his time. Born on 2 October 1869 in Porbandar, Gujarat, he went on to leave an enduring mark on India and the world.

My association with Gandhi’s story began in childhood, as my home district is close to the site of his historic Champaran Satyagraha of 1917. This experiment, in which Gandhi championed the cause of indigo farmers oppressed by colonial policies, became the first major act of civil disobedience in India and laid the foundation for his philosophy of non-violent resistance. My grandfather often shared memories of Gandhi’s visit to a nearby village. Through his stories, I came to admire Gandhi’s ethics, his commitment to physical work, cleanliness, truth, and respect for others. These were qualities my grandfather cherished and tried to emulate, leaving a lasting impression on me.

As I began school, my understanding of Gandhi deepened. I learned more about his philosophies, especially Satyagraha (truth-force) and Ahimsa (non-violence), which became the foundation of his method of resisting colonial rule.

One incident that profoundly shaped the freedom movement in our region was the Chauri Chaura episode. On 5 February 1922, during the height of the Non-Cooperation Movement, protesters clashed with police in the Gorakhpur district of Uttar Pradesh. When police opened fire, demonstrators retaliated by attacking and burning down a police station, killing 22 policemen and three civilians. In response, Gandhi, firm in his commitment to non-violence—called off the Non-Cooperation Movement on 12 February 1922. Many within the Indian National Congress, including Jawaharlal Nehru, considered this decision a setback, as it demoralized Congress workers who were imprisoned at the time. Yet Gandhi remained steadfast: for him, violence could not be justified, even in pursuit of freedom. This reflected his unwavering belief that ethical means were as important as noble ends.

I also came across the term “Gandhian”, used to describe those who claimed to carry forward his ideals. However, as I grew older, I noticed a troubling pattern: many who identified as Gandhians came from privileged caste groups that had historically benefited from power and influence. Across India north, south, east, and west. These groups gained prestige by associating themselves with Gandhi’s legacy, while often remaining disconnected from the struggles of the most marginalized. Disappointingly, many self-proclaimed Gandhians later either fell silent or aligned with political ideologies that oppose Gandhi’s values, rejecting non-violence, fostering divisiveness, and undermining his principles of religious tolerance and social equity.

In today’s “New India,” Gandhi’s philosophy of Sarvodaya, the welfare of all, with a focus on the last and weakest person, seems largely forgotten. The political climate has shifted toward polarization, inequality, and majoritarianism. Gandhi’s belief that the moral progress of society is measured by how it treats its weakest members is absent from much of today’s discourse.

Later, when I began reading Dr. B.R. Ambedkar to understand caste in India, I realized that while both Gandhi and Ambedkar opposed caste oppression, their approaches differed sharply. Gandhi sought reform through moral persuasion and gradual social change, while Ambedkar called for the annihilation of caste through legal and structural transformation. He saw caste not only as a social issue but as an institutionalized system of discrimination. Ambedkar’s struggle for Dalit rights, his insistence on education, economic empowerment, and constitutional safeguards, made his vision radical and transformative. Personally, I find Ambedkar’s approach more compelling when it comes to addressing caste.

Gandhi’s life ended tragically when Nathuram Godse, a Hindu nationalist, assassinated him in January 1948. Godse resented Gandhi’s inclusive vision and his commitment to non-violence, which he believed weakened Hindu dominance.

Today, we are witnessing the global rise of far-right politics, in both the Global North and South. These movements thrive on nationalism, xenophobia, and scapegoating marginalized communities. In India, leaders aligned with such ideologies often target minorities in their rhetoric, promoting divisiveness. Shockingly, some even glorify Gandhi’s assassin as a “deshbhakt” (patriot), distorting history and undermining the values Gandhi championed.

For Gandhi, non-violence extended beyond physical action to speech and thought. He believed reckless words could perpetuate cycles of hatred and violence. Yet the pressing question today is how long societies can tolerate humiliation, discrimination, and polarization based on religion, caste, ethnicity, or color.

Far-right strategies deliberately foster fear and resentment, portraying minorities as threats. This cycle of demonization degrades the social fabric and normalizes exclusion and violence. In India’s diverse society, this is particularly troubling. Gandhi envisioned a nation built on unity in diversity, where justice and equality for the weakest were central. But today, intolerance and systemic discrimination threaten those very ideals.

Gandhi’s philosophy of non-violence was not only about resisting physical violence but also about opposing subtle forms of violence: hatred, prejudice, and humiliation. While oppressive systems may gain ground temporarily, history shows they collapse when resistance grows strong enough. Across the world, marginalized communities and their allies continue to fight for equality and justice, embodying the very ideals Gandhi stood for.

This context makes Gandhi’s message more relevant than ever. His commitment to dialogue, inclusivity, and ethical resistance offers a framework for addressing today’s challenges from social inequality and religious intolerance to caste oppression and even climate justice. The unanswered question is whether today’s leaders are willing to uphold these principles. Gandhi’s vision calls on us to act with courage, compassion, and integrity