BPSE-141 Solved Assignment 2025
Assignment – I
Answer the following in about 500 words each.
Question:-1
Write a note on Gandhi's struggles in India.
Answer:
1. Introduction: Gandhi’s Return to India and Early Activism
Mohandas Karamchand Gandhi, later revered as Mahatma Gandhi, returned to India from South Africa in 1915, armed with the philosophy of Satyagraha (devotion to truth) and nonviolent resistance. His early years in India were marked by a deliberate effort to understand the socio-political landscape, guided by his mentor, Gopal Krishna Gokhale. Gandhi’s first major interventions—Champaran (1917), Ahmedabad Mill Strike (1918), and Kheda Satyagraha (1918)—established him as a leader who could mobilize peasants, workers, and farmers against colonial exploitation. These movements were not just protests but strategic demonstrations of civil disobedience that highlighted the power of collective nonviolent action.
2. The Non-Cooperation Movement and Mass Mobilization
By 1920, Gandhi had transformed the Indian National Congress into a mass movement. The Non-Cooperation Movement (1920-1922) marked a turning point, as it called for Indians to withdraw from British institutions, boycott foreign goods, and revive indigenous industries like hand-spinning. The movement gained unprecedented momentum, but Gandhi’s commitment to nonviolence led him to suspend it following the Chauri Chaura incident, where protesters turned violent. This decision, though controversial, reinforced his unwavering principle that means must be as pure as the ends.
3. The Salt Satyagraha and Civil Disobedience
The Salt March of 1930 epitomized Gandhi’s genius in symbolic resistance. By defying the British salt tax—a seemingly trivial but deeply oppressive law—he galvanized millions. The 240-mile march to Dandi, where he illegally produced salt, became a defining moment in India’s freedom struggle. The subsequent Civil Disobedience Movement saw widespread participation, including women and marginalized communities, though it also exposed the limits of British tolerance, resulting in mass arrests. The Gandhi-Irwin Pact (1931) temporarily halted the movement but failed to secure concrete concessions, revealing the complexities of negotiating with colonial power.
4. The Quit India Movement and Final Push for Independence
The Quit India Movement (1942) was Gandhi’s most radical call yet, demanding immediate British withdrawal amid World War II. The British responded with harsh repression, imprisoning Congress leaders and cracking down on protests. Though the movement lacked the coordination of earlier campaigns, it irrevocably shifted the narrative, making it clear that British rule was untenable. Gandhi’s imprisonment during this period did little to dampen his resolve; instead, it underscored his moral authority as the voice of India’s demand for self-rule.
5. Challenges and Legacy: Partition and Assassination
Gandhi’s vision of a united India was shattered by the violent partition of 1947, which created India and Pakistan. He tirelessly worked to quell communal riots, fasting and appealing for peace, but the scars of division ran deep. His assassination in 1948 by a Hindu nationalist underscored the lingering tensions in post-colonial India. Yet, his legacy endured—inspiring global movements for civil rights, freedom, and justice through nonviolence.
Conclusion
Gandhi’s struggles in India were not merely political campaigns but a profound reimagining of resistance itself. From Champaran to Quit India, his methods combined moral clarity with strategic brilliance, empowering ordinary Indians to challenge an empire. While his dream of a harmonious, unified India remained unfulfilled, his principles of truth, nonviolence, and self-reliance continue to resonate as timeless tools for justice and human dignity.
Question:-2
Trace Gandhi's idea of civilisation.
Answer:
1. Introduction: Gandhi’s Civilizational Critique
Gandhi’s conception of civilization was a radical departure from Western modernity. He viewed civilization not as a measure of technological advancement or material prosperity but as a moral and spiritual framework guiding human conduct. His ideas were deeply rooted in ancient Indian traditions, yet they were also a response to the destructive forces of industrialization and colonialism. For Gandhi, true civilization was synonymous with self-restraint, ethical living, and the prioritization of spiritual well-being over bodily comforts.
2. The Dichotomy Between Ancient and Modern Civilization
Gandhi sharply contrasted ancient Indian civilization with modern Western civilization. He believed that pre-colonial India embodied a harmonious way of life where self-sufficiency, village economies, and moral governance prevailed. In his view, ancient civilizations like India’s survived millennia because they were anchored in spiritual values such as Brahmacharya (self-discipline) and Ahimsa (non-violence). Modern civilization, however, was a "curse" that reduced human existence to ceaseless materialism, competition, and exploitation. He argued that Western industrialization fostered greed, environmental degradation, and social fragmentation, making it inherently unsustainable.
3. The Moral Foundations of True Civilization
For Gandhi, civilization was defined by its moral compass. He asserted that a truly civilized society directs individuals toward their dharma (duty) rather than indulging their desires. This meant mastering one’s mind and passions, practicing honesty, and living in harmony with nature. He criticized modern institutions—such as railways, hospitals, and legal systems—for perpetuating dependency, inequality, and moral decay. Railways, for instance, were not symbols of progress but tools of colonial exploitation that disrupted traditional economies and spread famine. Similarly, he saw Western medicine and law as professions that profited from human suffering rather than alleviating it.
4. The Village as the Ideal Civilizational Unit
Gandhi’s vision of an ideal civilization centered on self-reliant villages. He believed urbanization and industrialization eroded community bonds and created exploitative hierarchies. In contrast, village life fostered simplicity, cooperation, and dignity of labor. He championed the revival of cottage industries like spinning (charkha) to empower rural economies and resist the dehumanizing effects of factory labor. His advocacy for Swadeshi (local self-sufficiency) was not just an economic policy but a civilizational imperative to preserve India’s ethical and cultural fabric.
5. The Spiritual Rejection of Modernity
Gandhi’s critique extended beyond politics to the philosophical underpinnings of modernity. He rejected the Western notions of "survival of the fittest" and "might is right," arguing that they justified violence and oppression. Instead, he proposed a civilization grounded in Satyagraha (truth-force) and Sarvodaya (welfare for all). His ideal society was one where technology served humanity rather than enslaving it, where wealth was measured in moral currency, and where progress was defined by collective upliftment rather than individual accumulation.
Conclusion
Gandhi’s idea of civilization was a profound moral and cultural alternative to the dominant paradigms of his time. It was a call to reclaim India’s spiritual heritage while resisting the corrosive influences of industrialization and colonialism. His vision—though often deemed utopian—remains a compelling critique of modernity’s excesses and a timeless reminder that true progress must harmonize material needs with ethical imperatives. In an era of ecological crises and social fragmentation, Gandhi’s civilizational ideals continue to offer a roadmap for sustainable and just living.
Assignment – II
Answer the following questions in about 250 words each.
Question:-1
Discuss Gandhi's vision and critique of development.
Answer:
Gandhi's Vision and Critique of Development
Mahatma Gandhi’s vision of development stood in stark contrast to the dominant Western model of industrialization and economic growth. He rejected the idea that progress should be measured solely by material wealth, technological advancement, or urbanization. Instead, his philosophy centered on moral and ethical principles, sustainability, and the well-being of all individuals—especially the poorest.
Gandhi’s critique of modern development was rooted in his belief that industrialization and capitalism created exploitation, inequality, and environmental destruction. He saw machinery and large-scale factories as dehumanizing forces that alienated workers from their labor and concentrated wealth in the hands of a few. His famous remark, "The world has enough for everyone's need, but not enough for everyone's greed," encapsulated his opposition to unrestrained consumerism and resource depletion.
At the heart of Gandhi’s vision was the concept of Sarvodaya (welfare for all) and Swadeshi (self-reliance). He advocated for decentralized economies where villages would be self-sufficient, producing their own food, clothing, and basic necessities. The spinning wheel (charkha) became a symbol of this alternative development model—a tool that empowered rural communities, preserved traditional crafts, and resisted colonial economic domination.
Gandhi also emphasized the importance of trusteeship, arguing that the wealthy should act as custodians rather than owners of wealth, using their resources for societal good. He envisioned a society where technology served human needs without displacing labor or disrupting ecological balance. His ideal development model prioritized simplicity, manual labor, and moral discipline over mechanization and luxury.
While some dismissed Gandhi’s ideas as impractical or regressive, his critique remains relevant today. Rising inequality, environmental crises, and the erosion of community ties validate his warnings about unchecked industrialization. His vision challenges contemporary notions of progress, urging a shift toward sustainable, equitable, and spiritually fulfilling development. In an age of climate change and social fragmentation, Gandhi’s alternative model offers a path toward a more just and harmonious world.
Question:-2
Examine Gandhi's concept of political Swaraj.
Answer:
Gandhi's Concept of Political Swaraj
Mahatma Gandhi's notion of Swaraj (self-rule) was far more profound than mere political independence from British rule. For Gandhi, Swaraj represented both an external freedom from colonial domination and an internal transformation of Indian society based on self-discipline, moral governance, and decentralized power.
At its core, Gandhi's Swaraj rejected the Western model of centralized state power, which he saw as inherently oppressive. Instead, he envisioned a system of Gram Swaraj (village self-governance), where each village would function as a self-sufficient republic, managing its own affairs through participatory democracy. This decentralized structure aimed to empower local communities, prevent bureaucratic corruption, and ensure that governance remained ethical and accountable.
Gandhi argued that true Swaraj could not be achieved through mere transfer of power from British to Indian hands if the exploitative structures of governance remained unchanged. He cautioned against replacing foreign rulers with an equally oppressive native elite. For him, political freedom had to be accompanied by economic self-reliance (Swadeshi) and moral self-rule (Atma-Shakti). The spinning wheel (charkha) symbolized this vision—economic independence at the grassroots level, resisting both colonial exploitation and modern industrial capitalism.
His concept of Swaraj also emphasized nonviolence (Ahimsa) and truth (Satya) as the foundations of political life. He believed that a society built on coercion and greed could never be truly free. Instead, Swaraj required self-restraint, voluntary cooperation, and the rejection of militarized state power.
Gandhi's Swaraj remains a radical critique of modern governance. While India adopted a centralized democratic system post-independence, his ideas continue to inspire movements for local self-governance, sustainable development, and ethical politics. In an era of growing state surveillance and corporate dominance, Gandhi's vision challenges us to rethink freedom not just as legal independence, but as the empowerment of every individual and community to shape their own destiny.
Question:-3
Elaborate upon Gandhi's views on the village economy.
Answer:
Gandhi's Vision of the Village Economy
Mahatma Gandhi viewed India's villages as the foundation of a just and sustainable economic system. His concept of village economy was radically different from Western industrialization, emphasizing self-sufficiency, dignity of labor, and moral economics over profit-driven growth. For Gandhi, villages represented India's authentic civilizational ethos, where communities could thrive without exploitation or environmental destruction.
At the heart of Gandhi's village economy was the principle of Swadeshi—local production and consumption. He promoted cottage industries like spinning (khadi), weaving, and handicrafts to ensure employment and economic independence for rural populations. The spinning wheel (charkha) became a powerful symbol of this vision, enabling villagers to produce their own cloth and resist dependence on British-manufactured textiles. Gandhi believed such decentralized production would prevent wealth concentration and preserve traditional skills.
Gandhi's model rejected large-scale industrialization, which he saw as dehumanizing and ecologically destructive. Instead, he advocated for small-scale, labor-intensive technologies that empowered individuals rather than displacing them. He argued that villages should meet their basic needs—food, clothing, and shelter—through cooperative efforts, minimizing reliance on external markets. This approach would reduce inequality, as wealth would be distributed more evenly among community members.
Another key aspect was trusteeship, where landowners and wealthy individuals would act as custodians rather than exploiters of resources. Gandhi envisioned a non-violent economic order where surplus wealth was voluntarily shared for communal welfare. His ideal village was self-governing (Gram Swaraj), with decisions made through consensus rather than coercion, ensuring both economic and political autonomy.
Though critics dismissed Gandhi's vision as impractical or romantic, his ideas remain relevant today. As globalization creates economic disparities and ecological crises, his emphasis on sustainability, equitable distribution, and community resilience offers an alternative paradigm. Gandhi's village economy challenges modern notions of development, reminding us that true progress must prioritize human dignity and ecological balance over unchecked growth.
Assignment – III
Answer the following questions in about 100 words each.
Question:-1
Satyagrahi's code of conduct.
Answer:
Satyagrahi's Code of Conduct
Gandhi outlined strict ethical principles for Satyagrahis (practitioners of nonviolent resistance) to ensure moral integrity in their struggle.
- Nonviolence (Ahimsa): Absolute rejection of physical and verbal violence, even under provocation.
- Truth (Satya): Unwavering commitment to honesty in thought, speech, and action.
- Fearlessness: Courage to face oppression, imprisonment, or violence without hatred.
- Self-Discipline: Mastery over desires, including celibacy (Brahmacharya) and minimal materialism.
- Non-Stealing (Asteya): Rejecting exploitation of people or resources.
- Swadeshi: Prioritizing local goods over foreign products to resist economic exploitation.
- Respect for Opponents: Viewing adversaries as potential allies, never demeaning them.
- Voluntary Suffering: Willingness to endure hardship without retaliation.
- Constructive Work: Engaging in community service (e.g., sanitation, education) alongside protest.
This code transformed political resistance into a moral force, ensuring means aligned with just ends. Gandhi believed only those adhering to these principles could authentically challenge oppression.
Question:-2
Silent Valley Movement.
Answer:
Silent Valley Movement (1973-1985)
The Silent Valley Movement was a landmark environmental campaign in Kerala, India, to protect the pristine Silent Valley rainforest from a proposed hydroelectric dam on the Kunthipuzha River. Initiated in 1973 by the Kerala Sastra Sahitya Parishad (KSSP), the movement gained momentum with support from scientists, poets like Sugathakumari, and conservationists like Salim Ali, who highlighted the valley's rich biodiversity, including endangered species like the lion-tailed macaque .
Public protests, scientific studies, and media advocacy pressured the government to reconsider. Prime Minister Indira Gandhi intervened, leading to the project's cancellation in 1983. In 1985, Silent Valley was declared a national park, preserving its unique ecosystem . The movement set a precedent for environmental activism in India, influencing policies like the Environmental Protection Act (1986) and inspiring future conservation efforts .
Question:-3
Concept of Trusteeship.
Answer:
Concept of Trusteeship
Gandhi's trusteeship philosophy proposed a moral alternative to capitalism and communism, advocating that wealth should be held as a trust for societal welfare rather than private ownership. He argued that the wealthy should act as "trustees" of their surplus resources, using them to uplift the disadvantaged while meeting their own reasonable needs.
Rooted in ancient Indian principles and influenced by Ruskin's "Unto This Last," trusteeship rejected both exploitative profit-making and forced redistribution. Gandhi believed voluntary sharing of wealth would create a self-regulated, equitable economy without class conflict.
Though criticized as idealistic, the concept influenced corporate social responsibility and cooperative movements. It remains relevant today in discussions about ethical capitalism, sustainable development, and reducing inequality through moral responsibility rather than state coercion. Trusteeship reflects Gandhi's vision of an economic system based on conscience rather than compulsion.
Question:-4
New Farmers' Movements – 1980.
Answer:
New Farmers' Movements (1980s)
The New Farmers' Movements emerged in the 1980s as a response to agrarian distress caused by declining farm incomes, rising input costs, and unfavorable government policies. Led primarily by prosperous landowners from Green Revolution regions, these movements mobilized mass protests across states like Maharashtra (Shetkari Sangathana), Uttar Pradesh (Bharatiya Kisan Union), and Karnataka (Rajya Ryothu Sangha) .
Key demands included remunerative crop prices, reduced electricity/water tariffs, and loan waivers. Unlike earlier leftist peasant struggles, these movements adopted Gandhian methods—road blockades (rasta roko), sit-ins, and symbolic protests—while avoiding class-based radicalism . Sharad Joshi framed the movement as "India vs. Bharat," highlighting urban-rural economic disparities .
Though criticized for representing wealthy farmers, the movements reshaped agrarian politics, forcing policy concessions and influencing later protests like the 2020-21 farm laws agitation . Their legacy lies in institutionalizing farmers as a potent pressure group in Indian democracy.
Question:-5
Pacifism.
Answer:
Pacifism
Pacifism is the ethical opposition to war and violence as means of resolving conflicts. Rooted in moral, religious, or philosophical convictions, it advocates peaceful alternatives like diplomacy, nonviolent resistance, and dialogue.
Types of Pacifism:
- Absolute Pacifism: Unconditional rejection of all violence (e.g., Quakers, Gandhi).
- Conditional Pacifism: Opposition to war but acceptance of minimal force in extreme cases (e.g., self-defense).
- Anti-War Pacifism: Specific opposition to militarism and unjust wars.
Principles:
- Nonviolence (Ahimsa) as a moral imperative.
- Conflict resolution through compassion and cooperation.
- Rejection of militarization and arms proliferation.
Impact:
Pacifism has inspired movements like Gandhi’s Satyagraha, Martin Luther King Jr.’s civil rights campaigns, and global disarmament efforts. Critics argue it may be impractical against aggression, yet its emphasis on peacebuilding remains vital in a conflict-ridden world.
