Where did gandhiji launch his first movement after coming to india?
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The Champaran Satyagraha of 1917, in the Champaran district of Bihar, India during the period of the British Raj, was the first Satyagraha movement inspired by Mohandas Gandhi and a major revolt in the Indian Independence Movement. Another important Satyagraha just after this revolt was Kheda Satyagraha.
Quick facts: Date, Location …
Champaran Satyagraha was the first to be started, but the word Satyagraha was used for the first time in Anti Rowlatt Act agitation.
Champaran is a district which comes under the state Bihar. Under Colonial era laws, many tenant farmers were forced to grow some indigo on a portion of their land as a condition of their tenancy. This indigo was used to make dye. The Germans had invented a cheaper artificial dye so the demand for indigo fell. Some tenants paid more rent in return for being let off having to grow indigo. However, during the First World War the German dye ceased to be available and so indigo became profitable again. Thus many tenants were once again forced to grow it on a portion of their land- as was required by their lease. Naturally, this created much anger and resentment.
The crisis
Many tenants alleged that Landlords had used strong-arm tactics to exact illegal cesses and to extort them in other ways. This issue had been highlighted by a number of lawyer/politicians and there had also been a Commission of Inquiry. Raj Kumar Shukla, and Sant raut a money lender who also owned some land, persuaded Gandhi to go to Champaran and thus, the Champaran Satyagraha began. Gandhi arrived in Champaran 10 April 1917 and stay on house the house of Sant raut in Amolwa village with a team of eminent lawyers: Brajkishore Prasad, Rajendra Prasad, Anugrah Narayan Sinha Ramnavmi Prasad, and others including J. B. Kripalani.
Gandhi established the first-ever basic school at Barharwa Lakhansen village, 30 km east from the district headquarters at Dhaka, East Champaran, on November 13, 1917, organising scores of his veteran supporters and fresh volunteers from the region. His handpicked team of eminent lawyers comprising Dr.Rajendra Prasad, Dr. Anugrah Narayan Sinha & Babu Brajkishore Prasad organised a detailed study and survey of the villages, accounting the atrocities and terrible episodes of suffering, including the general state of degenerate living.
Building on the confidence of villagers, he began leading the clean-up of villages, building of schools and hospitals and encouraging the village leadership to undo purdah, untouchability and the suppression of women. Gandhi set up two more basic schools at Bhitiharwa with the help of Sant raut in West Champaran and Madhuban in this district on November 30, 1917 and January 17, 1918. The purpose behind setting up these schools was to fight illiteracy and generate awareness among the rural people. He was joined by many young nationalists from all over India, including Brajkishore Prasad,Rajendra Prasad, Anugrah Narayan Sinha, Acharya Kriplani, Ram Navami Prasad and later Jawaharlal Nehru.
But his main assault came as he was arrested by police on the charge of creating unrest and was ordered to leave the province. Hundreds of thousands of people protested and rallied outside the jail, police stations and courts demanding his release, which the court unwillingly did. Gandhi led organised protests and strike against the landlords, who with the guidance of the British government, signed an agreement granting more compensation and control over farming for the poor farmers of the region, and cancellation of revenue hikes and collection until the famine ended. It was during this agitation, that first time Gandhi called Bapu (Father) by Sant raut and Mahatma (Great Soul).
Centenary Celebrations
The series of celebration began on 10 April 2017 with a National Conclave or Rashtritya Vimarsh where eminent Gandhian thinkers, philosophers and scholars participated. The Conclave facilities was inaugurated for this purpose. The event was organised by Education Department and Directorate of Mass Education being the nodal office
Quick facts: Date, Location …
Champaran Satyagraha was the first to be started, but the word Satyagraha was used for the first time in Anti Rowlatt Act agitation.
Champaran is a district which comes under the state Bihar. Under Colonial era laws, many tenant farmers were forced to grow some indigo on a portion of their land as a condition of their tenancy. This indigo was used to make dye. The Germans had invented a cheaper artificial dye so the demand for indigo fell. Some tenants paid more rent in return for being let off having to grow indigo. However, during the First World War the German dye ceased to be available and so indigo became profitable again. Thus many tenants were once again forced to grow it on a portion of their land- as was required by their lease. Naturally, this created much anger and resentment.
The crisis
Many tenants alleged that Landlords had used strong-arm tactics to exact illegal cesses and to extort them in other ways. This issue had been highlighted by a number of lawyer/politicians and there had also been a Commission of Inquiry. Raj Kumar Shukla, and Sant raut a money lender who also owned some land, persuaded Gandhi to go to Champaran and thus, the Champaran Satyagraha began. Gandhi arrived in Champaran 10 April 1917 and stay on house the house of Sant raut in Amolwa village with a team of eminent lawyers: Brajkishore Prasad, Rajendra Prasad, Anugrah Narayan Sinha Ramnavmi Prasad, and others including J. B. Kripalani.
Gandhi established the first-ever basic school at Barharwa Lakhansen village, 30 km east from the district headquarters at Dhaka, East Champaran, on November 13, 1917, organising scores of his veteran supporters and fresh volunteers from the region. His handpicked team of eminent lawyers comprising Dr.Rajendra Prasad, Dr. Anugrah Narayan Sinha & Babu Brajkishore Prasad organised a detailed study and survey of the villages, accounting the atrocities and terrible episodes of suffering, including the general state of degenerate living.
Building on the confidence of villagers, he began leading the clean-up of villages, building of schools and hospitals and encouraging the village leadership to undo purdah, untouchability and the suppression of women. Gandhi set up two more basic schools at Bhitiharwa with the help of Sant raut in West Champaran and Madhuban in this district on November 30, 1917 and January 17, 1918. The purpose behind setting up these schools was to fight illiteracy and generate awareness among the rural people. He was joined by many young nationalists from all over India, including Brajkishore Prasad,Rajendra Prasad, Anugrah Narayan Sinha, Acharya Kriplani, Ram Navami Prasad and later Jawaharlal Nehru.
But his main assault came as he was arrested by police on the charge of creating unrest and was ordered to leave the province. Hundreds of thousands of people protested and rallied outside the jail, police stations and courts demanding his release, which the court unwillingly did. Gandhi led organised protests and strike against the landlords, who with the guidance of the British government, signed an agreement granting more compensation and control over farming for the poor farmers of the region, and cancellation of revenue hikes and collection until the famine ended. It was during this agitation, that first time Gandhi called Bapu (Father) by Sant raut and Mahatma (Great Soul).
Centenary Celebrations
The series of celebration began on 10 April 2017 with a National Conclave or Rashtritya Vimarsh where eminent Gandhian thinkers, philosophers and scholars participated. The Conclave facilities was inaugurated for this purpose. The event was organised by Education Department and Directorate of Mass Education being the nodal office
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Satyagraha by Gandhiji
Mahatma Gandhi adopted the Satyagraha Movement as a real and active weapon of winning violence. He believed that Satyagraha is a particular form of struggle where there is no question of victory or defeat. It is beyond doubt that his study of the Hindu tradition and his experience of passive resistance against racial discrimination in South Africa helped a lot in developing and concretizing his idea of Satyagraha.
Meaning of Satyagraha
The root meaning of Satyagraha is holding on to truth. Gandhi called it ‘truth force’, life-force’ or ‘soul-force’. Many people consider it a method of the political movement carried on against the British Raj.
According to Krishnalal Shridharani, “Satyagraha is a direct non-violent struggle.”
According to Dr. Buddhadeb Bhattacharya, Satyagraha is a method of struggle against the evil and a way of settlement of disputes.
M.N. Jha defined Satyagraha as ‘ethical self realization process of dialectics.’
Nature of Satyagraha
This theory of Satyagraha is based upon two ideas: (i) satya or truth and (ii) ahimsa or non-violence. The essence of Satyagraha Movement is to fight against injustice with the utmost might, courting all sorts of sacrifice and sufferings. Satyagraha is resistance without any acrimony or hatred or injury to the opponent. The sum and substance of Satyagraha is to awaken in the mind of the opponent the sense of justice and win his heart without hurting him.
Satyagraha and non-violence
The Satyagrahi must always shun violence. He must be a worshipper of non-violence in thoughts, words and deeds. To him, non-violence was truth and truth was God. Austere devotion is required for the realization of truth, and even God. To Gandhi, self-torture was the austere devotion. A Satyagrahi is not at all afraid of sacrificing his own blood or life for the sake of resisting injustice. Gandhi believed that, if a Satyagrahi works in this way, the mind of the opponent will be struck with wonder, and, ultimately there will be a change of heart in him.
Techniques of Satyagraha:
Among the techniques of Satyagraha suggested by Gandhi, the following deserve particular mention:
The Satyagrahi must be willing to court sufferings unto death.
Without making the people prepared for the supreme sacrifice for Satyagraha, the Satyagrahis must not increase their number just to frighten the opponents.
The Satyagrahi must always believe the opponent and must be ready to make compromise with him.
There is no place for indiscipline in civil disobedience or Satyagraha.
During the Satyagraha he must not put forward any unjust demand.
As the Satyagrahis have to fight mainly on the basis of their self-power, it is essential for them to have their own newspaper in order to educate the people about the Satyagraha Movement.
Different forms of Satyagraha:
Gandhi has mentioned four types of Satyagraha in resisting tyranny and vindicating justice. There are:
1. Non-cooperation: Strike, hartal, boycott, resignation from different offices, rejection of honorary degrees etc. are different aspects of non-cooperation. Gandhi compared non-cooperative form of Satyagraha with the science of homeopathic treatment because this is the low dose of movement against the wrong-doer.
2. Civil disobedience: The most powerful and extreme form of Satyagraha is civil disobedience. Among the most recognized and popular techniques of civil disobedience movement, the most important ones are non-payment of taxes, disobedience to the state authority in its day-today activities, violation of laws and ordinances of the state. But in doing that a Satyagrahi should never use force.
3. Fasting: Resort to fasting produces deep repercussion in the minds of the people. As a result, the goals and objectives of the civil disobedience get wide publicity. The extreme form of fasting is fasting unto death. But, proper care must be taken before resorting to it. Steinberg has identified this type of fasting as the “sharpest weapon in the arsenal of the disarmed”.
4. Constructive programs: According to Gandhi, civil disobedience movement is like to be powerless without the proper adoption and implementation of constructive programs taken at a particular point of time. To Gandhi, the programme of constructive activities is the positive aspect of Satyagraha.
Evaluation of Satyagraha:
According to Narahari Kabiraj, Gandhi thought it sufficiently safe to conduct movements with the help of the elites known as Satyagrahis nominated by him. But despite all such criticisms, the positive aspect of Gandhi’s concept of Satyagraha can by no means be denied. For, the new weapon of Satyagraha gave a new direction to the freedom struggle
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Satyagraha by Gandhiji
Mahatma Gandhi adopted the Satyagraha Movement as a real and active weapon of winning violence. He believed that Satyagraha is a particular form of struggle where there is no question of victory or defeat. It is beyond doubt that his study of the Hindu tradition and his experience of passive resistance against racial discrimination in South Africa helped a lot in developing and concretizing his idea of Satyagraha.
Meaning of Satyagraha
The root meaning of Satyagraha is holding on to truth. Gandhi called it ‘truth force’, life-force’ or ‘soul-force’. Many people consider it a method of the political movement carried on against the British Raj.
According to Krishnalal Shridharani, “Satyagraha is a direct non-violent struggle.”
According to Dr. Buddhadeb Bhattacharya, Satyagraha is a method of struggle against the evil and a way of settlement of disputes.
M.N. Jha defined Satyagraha as ‘ethical self realization process of dialectics.’
Nature of Satyagraha
This theory of Satyagraha is based upon two ideas: (i) satya or truth and (ii) ahimsa or non-violence. The essence of Satyagraha Movement is to fight against injustice with the utmost might, courting all sorts of sacrifice and sufferings. Satyagraha is resistance without any acrimony or hatred or injury to the opponent. The sum and substance of Satyagraha is to awaken in the mind of the opponent the sense of justice and win his heart without hurting him.
Satyagraha and non-violence
The Satyagrahi must always shun violence. He must be a worshipper of non-violence in thoughts, words and deeds. To him, non-violence was truth and truth was God. Austere devotion is required for the realization of truth, and even God. To Gandhi, self-torture was the austere devotion. A Satyagrahi is not at all afraid of sacrificing his own blood or life for the sake of resisting injustice. Gandhi believed that, if a Satyagrahi works in this way, the mind of the opponent will be struck with wonder, and, ultimately there will be a change of heart in him.
Techniques of Satyagraha:
Among the techniques of Satyagraha suggested by Gandhi, the following deserve particular mention:
The Satyagrahi must be willing to court sufferings unto death.
Without making the people prepared for the supreme sacrifice for Satyagraha, the Satyagrahis must not increase their number just to frighten the opponents.
The Satyagrahi must always believe the opponent and must be ready to make compromise with him.
There is no place for indiscipline in civil disobedience or Satyagraha.
During the Satyagraha he must not put forward any unjust demand.
As the Satyagrahis have to fight mainly on the basis of their self-power, it is essential for them to have their own newspaper in order to educate the people about the Satyagraha Movement.
Different forms of Satyagraha:
Gandhi has mentioned four types of Satyagraha in resisting tyranny and vindicating justice. There are:
1. Non-cooperation: Strike, hartal, boycott, resignation from different offices, rejection of honorary degrees etc. are different aspects of non-cooperation. Gandhi compared non-cooperative form of Satyagraha with the science of homeopathic treatment because this is the low dose of movement against the wrong-doer.
2. Civil disobedience: The most powerful and extreme form of Satyagraha is civil disobedience. Among the most recognized and popular techniques of civil disobedience movement, the most important ones are non-payment of taxes, disobedience to the state authority in its day-today activities, violation of laws and ordinances of the state. But in doing that a Satyagrahi should never use force.
3. Fasting: Resort to fasting produces deep repercussion in the minds of the people. As a result, the goals and objectives of the civil disobedience get wide publicity. The extreme form of fasting is fasting unto death. But, proper care must be taken before resorting to it. Steinberg has identified this type of fasting as the “sharpest weapon in the arsenal of the disarmed”.
4. Constructive programs: According to Gandhi, civil disobedience movement is like to be powerless without the proper adoption and implementation of constructive programs taken at a particular point of time. To Gandhi, the programme of constructive activities is the positive aspect of Satyagraha.
Evaluation of Satyagraha:
According to Narahari Kabiraj, Gandhi thought it sufficiently safe to conduct movements with the help of the elites known as Satyagrahis nominated by him. But despite all such criticisms, the positive aspect of Gandhi’s concept of Satyagraha can by no means be denied. For, the new weapon of Satyagraha gave a new direction to the freedom struggle
Plzzzzz...mark it as a brainlist...
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