The central problem in this research essay is whether, and to what extent, Mohandas Gandhi represents an inspirational figure for modern society. As with most great figures of history, Gandhi presents enough personal and political contradictions to warrant a serious examination of his legacy, much of which has been ossified by the myth-making of historians, journalists, politicians and spiritual leaders. It should always be remembered that Gandhi’s primary goal was the liberation of India from British rule, and that the achievement of that objective required the creation of a persona around which Indians could rally, a persona that was not an entirely accurate representation of Gandhi the political realist. The history of Gandhi’s life shows a man who was just as vulnerable to the prejudices of time (the Victorian era) and place (his two decades in South Africa, for example) as those whose religious chauvinism later stood in the way of Indian sovereignty. It is from this complex picture of a man who had to gain the support and marshal the energy of a massive and culturally diverse population that this study seeks to derive the legitimacy of Gandhi as a politically and spiritually inspirational figure.
The man whom Winston Churchill called a “half-naked fakir” was many things, the culmination of many experiences and influences, including the great Victorian British cultural and educational edifice. This was, after all, a man trained to be a barrister in the English
tradition, right down to his mode of conservative English dress and social conservatism. During Gandhi’s legal career in South Africa he actually exhibited, at least superficially, the oppressively racist attitudes of that country toward its native black population. Gandhi was part of an Indian diaspora that sought to make a good living abroad, and which was generally willing to assume the value system in which they operated as a matter of expediency. It is entirely acceptable to theorize that Gandhi the young lawyer adopted a “when in Rome” philosophy in order to gain acceptance (not to mention legal clients), and that his distaste for the racist system to which he had firsthand exposure was entirely genuine. And yet the fact that he had, at one time, taken part in the kind of tyranny he would later criticize so eloquently and battle so courageously was a little too practical, a little too expedient, to allow for the kind of unqualified praise that has made Gandhi such an inspirational figure to so many.
There is little doubt that Gandhi’s finely tuned legal mind served him well in his long campaign to turn world opinion against the British Raj. That being said, it must be asked to what extent his moralistic/spiritual philosophizing was part of a cleverly conceived public relations gambit aimed at helping the Indian national liberation movement gain the moral high ground. However, it must also be borne in mind that, in Gandhi’s case, the ends very much justified the means – even if those means were somewhat feckless and self-serving. College students may benefit from this lesson, just as they stand to benefit from the unquestioned personal moral courage that Gandhi exhibited.
A Lesson in Objectivity: Nair’s ‘A Higher Standard of Leadership’
A key resource for this research project is Keshavan Nair’s A Higher Standard of Leadership: Lessons from the Life of Gandhi. This broad, interpretive survey of Gandhi’s life and his writings offers more than the standard laudatory narrative that has contributed so much to the myth of Gandhi as secular saint. An important aspect of this research project is to take an objective direction that contemplates Gandhi’s political pragmatism as much as it considers the personal prestige that his highly spiritual convictions brought to his cause. As the book’s title indicates, Nair displays the road that Gandhi’s life took and the lessons he derived along the way in becoming a spiritual and temporal leader. Nair is willing to examine Gandhi’s political tactics within their own context, distinct from the persona of the “Mahatma,” the great high priest of Indian nationhood.
Nair uses the great salt strike of 1930 as an example of Gandhi’s political (and public relations) acumen. His aim was to draw international attention to the injustice and immorality of the British salt monopoly, under which no Indian could make salt even for private purposes, even though few Indians could afford the high cost of the government-imposed tax on salt. Nair explains that Gandhi’s decision to conduct civil disobedience on a grand scale, in which Indians would manufacture salt, was intended to position the Indian cause as morally superior and the British position as morally indefensible. Here again, one sees the lawyer in Gandhi, the clever
political strategist organizing a demonstration that could stand on at least theoretical legal grounds while undermining the British position in the great court of world opinion.
Nair reminds the reader that the physical image of Gandhi as a frail, crudely garbed native was purposely disarming to his political opponents, many of whom did not expect to be met with such an intellect, one whose moral code was willing to accommodate deception and political maneuvering to achieve his ends. In so doing, the book raises the question of moral relativity. By being deceitful, by using others to accomplish a carefully planned and premeditated campaign, did Gandhi act immorally, and if so does he automatically deserve to be considered a figure worthy of having inspired men like Martin Luther King, Jr., and Nelson Mandela? Nair does not specifically pose this kind of question. However, Gandhi’s life, doings and writings, which he chronicles, are presented in a detailed and straightforward manner, which facilitates the kind of discussion that this research project must undertake in order to arrive at conclusions that support the position that Gandhi was indeed an inspiring figure.
Toward a More Objective Understanding of Gandhi the Leader
The aim of this research process is subjective in nature and presents certain problems in terms of objective quantification. As such, there is a considerable amount of interpretation and presumption involved in this project. Thus, what is required is to build a case using as much evidence/historical fact as possible. The objective, then, is to demonstrate as clearly as possible that Gandhi was, a) an inspirational figure in spite of the fact that his modus operandi was often highly pragmatic in nature and, in some cases, morally questionable; and, b) that Gandhi’s own vulnerability to prejudice was part of a personal evolution and should not undermine his personal prestige as an inspirational spiritual and political leader. This project developed, at least in part, as a reaction to the modern-day tendency to dig for perceived weaknesses in, and to tear down, prestigious figures, in so doing “proving” that they are somehow unworthy of admiration and should not be emulated. It is as though the cheap scandals that dominate the news have been translated into a kind of revisionist history. There is a scurrilous, inaccurate and unfair element to this phenomenon, one that should not detract from the great contributions of men like Gandhi to the cause of peace and justice.
Most of the histories written about Gandhi have concentrated on the historic impact of his personal philosophy and resistance to systemic oppression. There has been relatively little discussion of his early life and its effect on the ethos that guided his actions during the struggle for Indian independence. Consequently, it is difficult to judge (albeit subjectively) the precise
nature of Gandhi’s convictions and the actions that they inspired. In other words, an examination of Gandhi’s background and the effect that his personal experiences with prejudice
and oppression is needed to assess the nature of his leadership. For example, did his time in
South Africa truly inspire him to work against tyranny and intolerance as global problems, or was he so concerned with Indian sovereignty that his espousal of universal brotherhood could be considered little more than personal propaganda, a “P.R. tool” for his campaign against British rule.
Assessing the Relevance of this Project
This project bears significant relevance in current times, not only in its attempt to assess Gandhi’s motivations and actions but in its aim to examine a well-known figure fairly and objectively without rushing to summary judgment. This is an all-too-familiar phenomenon in the 21st century, and its more nefarious effects have bled into many areas of inquiry, not excepting historic research. Influential and inspirational historic figures, from Jesus to Abraham Lincoln, have been made the subjects of revisionist reassessment in recent years. While it is always worthwhile to examine objectively the actions and personal motivations of history’s leading figures, such examinations should always embrace credible historical research and emphasize fact, not fiction. Thus, Gandhi was chosen as a subject for this project because his life was both inspirational and featured experiences and influences that could be interpreted as questionable, even unsavory. As such, he presents a perfect subject for a thorough examination of an individual whose life should be considered objectively in order to avoid both unjust condemnation and undue praise.
Ultimately, one must recognize that Gandhi has influenced and inspired generations of individuals in all walks of life, including some of the most important figures of the 20th century. Seen in this light, Gandhi remains an undeniably inspirational model regardless of how he manifested his personal beliefs, how he subordinated others to his aims or what his personal motivations might have been. It is this conception of the historical Gandhi that led to his
selection as the subject of this project. There is surely value in demonstrating, objectively and methodically, that Gandhi is worthy of the moral status he earned during his life and which has
grown exponentially since his death. It is this that offers value for college students, not just as an affirmation of Gandhi the man but as a demonstration of how logic, reason and methodology should always guide one’s research.
There is a tongue-in-cheek maxim among journalists that says, “Don’t let the facts get in the way of a good story.” In some ways, this describes much of the historical work done on Gandhi’s life and career. Every life, every historical figure, embodies contradictions and conflicts. These should not be brushed aside and ignored based on a burnished image that may or may not present an accurate picture. The greatest figures are those who can stand up to the negative aspects of their personalities, whose achievements allow them to survive close scrutiny. Gandhi is certainly one such figure. On a personal level, this research study has confirmed a strongly held belief that just because a great man proves “human,” that he had faults, does not diminish the greatness of his accomplishments and their lasting effect on the world at large. Mohandas Gandhi remains an inspirational figure because his achievements in life far surpassed those shortcomings that might call into question his moral standing. That he does not warrant a tacit sanctification in no way diminishes his personal greatness, nor make him any the less inspirational.
