Gandhian Principles of Non-Violent Conflict Resolution

GANDHIAN PRINCIPLES OF
NON-VIOLENT CONFLICT
RESOLUTION
FUNDAMENTAL PRINCIPLES
• There are two ways of resolving conflict – through violence or through

nonviolent means.
GANDHIAN APPROACH
Faith in human goodness Truth Non-violence
Creative self suffering Means and end
Rejection of coercion Fearlessness

1. FAITH IN HUMAN GOOD
Every one of us is a mixture of good and evil. The difference that there is
between human beings is a difference in degree. the twin beliefs in human
goodness and human rationality or reason lead to a belief in the possibility
of conversion. Opponents can therefore be influenced to change their
nature and their worldviews as well.
2. Truth
Gandhi classified truth into Absolute Truth and relative truth. He believed
that “God was an impersonal, all-pervading reality” – this is Absolute
Truth; “discoveries on the way to the realization of Truth” is referred to as
relative truth.
3. Non-violence- Passive and Physical
The practice of passive violence is a daily affair, consciously and
unconsciously. It is again the fuel that ignites the fire of physical violence.
Blessed is the man who can perceive the law of ahimsa (nonviolence) in the
midst of the raging fire of himsa all around him.
4. Creative Self-suffering
Self-suffering is a necessary part of Satyagraha. First of all, it appeals to the
reason of an opponent. Secondly, it transforms both the sufferer and the
opponent – the sufferer is morally enriched as s/he is not compromising
fundamental principles and the opponent is forced to confront his/her views on
the nature of the truth of the given situation, which may possibly end in
converting him/her. The willingness to suffer for the sake of others is also the
ultimate test of love in action, as well as a method of dramatizing the injustice
to be remedied.
5. Means and Ends
The relationship of means to ends is an essential principle of Gandhi’s
thought. It was a reflection of the Hindu belief in karma. The means may be
likened to a seed, the end to a tree. Gandhi therefore always devoted his
energies to looking after the purity of the means. For him, truth is the end
and non-violence is the means to that end.
6. Rejection of Coercion
Gandhi insisted on a principle of non-coercion and cautioned against the use
of coercion because perceptions vary from person to person and one can
never be certain that their perception is correct. However, Gandhi has been
criticized for not sticking to this principle as some scholars claim that his
method of Satyagraha contains an element of coercion.
7. Fearlessness
Satyagraha entails self-suffering, which in turn requires some courage on
the part of the satyagrahi as it is not easy to endure self-suffering.
Fearlessness is a great quality for it leads to the growth of other noble
qualities
INDIVIDUAL, CONFLICT AND VIOLENCE
• He viewed conflict as a positive and desirable thing. It is in fact an
opportunity to transform the self and society. Moreover, conflict “is an
important means to greater human unity”, for it reminds human beings
of the bonds that relate them to each other.
• Conflict, according to Gandhi, was built into social structures and not
into people. Therefore his approach to conflict resolution aimed to
preserve the individual while systematically targeting the structure.
Gandhi “saw conflict as a perennial condition” and was thus more
concerned about managing conflict and creating new social
arrangements free of structural violence.
• Gandhian approach to conflict (Robert J Burrowes)
willingness on the part of the

unity of means and end
satyagrahi to undergo suffering
unity of all life

“Universal Being, to which all
individuals and particulars are
subordinated. The essential unity
of humanity and for that matter of
all that lives.
CONFLICT RESOLUTION
• The Gandhian approach to conflict resolution is popularly known as
Satyagraha- nonviolent method
• Types of Nonviolent Action-
- accommodation
- nonviolent coercion- where the opponent wants to continue the struggle
but cannot because they have lost the sources of power and means of
control
- Conversion- where the opponent has changed inwardly to the degree that
they want to make the changes desired by the nonviolent activist
SATYAGRAHA
• Gandhi warns us to “Hate the sin and not the sinner.”
• The satyagrahi undergoes self-suffering in the belief that the opponent can be
converted to see the truth by touching his/her conscience or that a clearer
vision of the truth will emerge out of the dialectical process for both the
parties.
• TEN PRINCIPLES OF SATYAGRAHA
1) Opponents should not be humiliated or provoked; otherwise it invites
violence.
2) The satyagrahi should be clear about the essential elements of his case and
the purpose of the struggle. This is less likely to invite a violent attitude.
3) Honest dissemination of information is essential – opponents are less likely
to use violence if they are provided with a full understanding of one’s case
and conduct.
4) Essential interests, which opponents have in common, should be clearly
formulated and cooperation established on these lines.
5) A satyagrahi should not judge opponents harder than the self.
6) A satyagrahi should trust his/her opponents.
7) A satyagrahi should always be willing to compromise on non-essentials. In
fact, Satyagraha requires willingness on the part of the opponents to “make
large concessions on all points except where a principle is involved.”
8) Satyagraha requires a just cause; it cannot be used for an unjust cause.
Personal sincerity on the part of the satyagrahi is thus the key.
9)If a satyagrahi wants to convince his/her opponent of his/her sincerity, s/he
will have to make sacrifices for the given cause.
10) A satyagrahi should never exploit a position of weakness in an opponent.
PROCESS OF SATYAGRAHA
1) that there can always be found some elements of common interest to

all the contending parties;
2) that the parties are, or at least might be, amenable to an ‘appeal to the
heart and mind’; and
3) that those in a position to commence Satyagraha are also in a position
to carry it through to the end.”
WHERE TO APPLY SATAGRAHA
• Inter-personal Conflicts
In conflicts such as domestic quarrels, “non-cooperation, civil
disobedience of the orders of the offender if he happens to be in exercise
of authority, suffering of hardships that came as a result of this resistance,
fasting etc.” can be used.
• Legal Conflicts
Legal dispute settlement is seen as a major method of nonviolent
settlement of disputes. The lawyer can play the role of a catalyst – a
mediator – rather than just indulging in legal negotiations in the court and
bringing out points of law in favour of their clients
• Industrial Conflicts
Advocates mutual problem-solving, which will lead to the truth. Conflicts
within the industry are a result of economic and/or social causes such as
“changes in the social structure of the plant or changes in management
policies, frustrations that result from a lack of communication with the
management, a feeling of powerlessness resulting from the lack of
opportunity in having an effective voice in the running of the industry, and
basic conflicts of interests between workers and management.”
Labour should have the same status and dignity as capital. Gandhi leaves
out the option of negotiations between the management and the labour
because in Satyagraha one can never ask for more than is felt warranted.
This would mean that one cannot bargain here.
• Social Conflicts
Gandhi recommends ‘Mass Satyagraha’ as a method of resolving social
conflicts. The general rules of Satyagraha such as truth, non-violence,
self-suffering, coercion and means and ends will also be applicable in
‘Mass Satyagraha’.
• International Conflicts
Gandhi expounded the concept of civilian defence to solve international
conflicts instead of doing so through the means of war. Civilian defence
aims to defend the whole society, not just borders or some crucial
buildings.

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GANDHIAN PRINCIPLES OF

• There are two ways of resolving conflict – through violence or through

Faith in human goodness Truth Non-violence

Creative self suffering Means and end

Rejection of coercion Fearlessness

willingness on the part of the

unity of all life

1) that there can always be found some elements of common interest to

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