SATYAGRAHA

(A Note for consideration)

As far as the theoretical part of the proposed Satyagraha is concerned there is no doubt that we possess an excellent blue print. It can be suitably changed or amended whenever the need arises. But the real thing is to put it into practice. The question is how we are going to implement our plan.

It is evident that the satyagraha is an ardous endeavour and it implies a long drawn struggle which may go on for years or even decades. Its path will be full of hazards, ups and downs. Before its actual launching it is imperative to give serious consideration to a variety of factors and conditions. Unless we give thorough attention to these factors the whole exercice may end up in a fiasco and may be counter-productive. Some of the important conditions or factors are as follows:

1. Situation Inside Tibet

The first and foremost question to be considered is the present situation inside Tibet. The four decades of the totalitarian communist rule has changed the entire face of Tibet. Two or three generations of Tibetans have been reared under a regime which controls everything from birth to death, from bread to education. Chinese settlers now outnumber the Tibetans. Individual freedom, as is known throughout the democratic world, is unknown and no one can raise one's voice against the militaristic authority. Tibetan culture and civilization faces total extinction. In short, that Tibet is no more there which was known to us, i.e. the Tibet before the Chinese occupation. All these facts are so well known that we cannot go on repeating them. As a matter of fact it is the situation in Tibet that impels us to take some decisive action. But at the same time in the context of the proposed satyagraha we must face and answer the following questions.

a) What support we expect from Tibetans living inside Tibet under Chinese dictatorial regime ? What support can we get in the form of

i) actual participation in the satyagraha

ii) material support

iii) moral support and sympathy

b) How would we make a beginning there ? How the satyagrahis will be scouted, found out, recruited and trained inside Tibet ?

c) Which groups of Tibetans in Tibet will be coming forth ? (generation wise, area wise, class or occupation wise and religion wise)

d) How far the satyagrahis in Tibet will be able to come out in open, take great risks and be ready to undergo all sorts of hardships and suffering ?

2. Supreme guiding authority of the movement

If Gandhiji's experience is any guide then the proposed satyagraha movement must have a supreme authority. In the Indian case Gandhiji was the unchallenged leader of the movement. As well all know he was the originator, propagator, planner, guide and supreme dictator of the satyagraha. Without the supreme authority the satyagraha struggle cannot be waged. A command structure, howewer non-regimented, informal and humane it may be, is an imperative for any struggle. Hence, the proposed Tibetan nonviolent freedom movement will also need an authority structure with a supreme leader/body at the apex. The supreme authority will be responsible for conducting the movement. All its aspects - preparation, recruitment, training, planning, laying down priorities, determining methods, taking decisions, harnessing ressources etc - will be looked after by that authority. In his context some important questions arise:

a) Will His Holiness the Dalai Lama be available to lead the satyagraha ?

b) Will it be proper for him at this juncture to directly take up the reins of the satyagraha ?

If our answers to these questions are in "Yes" then the question of supreme authority is solved in the best imaginable manner.

But if our answers are in "No" then we have three options before us:

a) His Holiness nominates the supreme leader.

b) His Holiness forms a supreme body consisting of five or six leaders who will arrive at decisions on the basis of consensus (not on the basis of majority)

c) If it is found out that it would be better if His Holiness keeps aloof from the satyagraha (and only gives his blessings) then important Tibetan leaders and influential persons drawn from different sections of the community can hold a conclave to constitute the supreme body of five or six leaders. Such a conclave need to be attended by a large number of people. If this conclave is attended by the elected representatives of the Tibetan People it would be most desirable.

3. Creation of a strong public opinion

A strong and favourable public opinion in favour of the satyagraha is one of the most important prerequisites of any nonviolent movement. If a satyagraha is launched and there no strong public opinion to back it then it is bound to face serious problems. A strong base for a wide moral and material support depends on a favourable opinion in the society at large. Although there is a large fund of goodwill and sympathy for the Tibetan cause throughout the world the launching of a nonviolent action programme needs specific support from public. Therefore the question is: how we are going to create favourable and strong public opinion both inside and outside Tibet ? Can we do something about it inside China itself ? What strategies will have to be adopted for this purpose ? What means and methods shall we employ - bulletins, pamphlets, booklets, broadcasts, personal networks etc ? All such questions need to be attended on a priority basis.

4. Methods, priorities and strategies.

One of the most important task is to find out the form of satyagraha that will be most suitable and quite feasible at the initial stage. It will be no less important to determine the priorities as well as strategies regarding the launching and carrying on the movement. All this will need a lot of thinking and planning at the very outset.

5. Selection and Training

Every liberation movement require a dedicated bands of workers and volunteers. As the satyagraha movement is based on the highest ethical principles therefore it is very important to select and recruit such persons who under all circumstances will stick to their declared principles. Hence, utmost care will have to be taken in the matter of recruitment of satyagrahi volunteers. No doubt, the majority should consist of people from relatively younger age group (between 20 to 40 years) but it will be fruitful to have volunteers also from older age group (between 40 to 65 years). Similarly, the satyagrahis must be drawn from various regional, economic, social, religious and cultural or ethnic, groups of Tibetan society. Special efforts will have to be made to enlist women volunteers. In short, the army of nonviolent fighters for freedom should represent all sections of society.

Even more important then the recruitment is the training of the satyagrahis. As they have to remain truthful, peaceful and nonviolent under all eventualities they will have to undergo a rigorous training and proper education. Moreover, as the life of a satyagrahi is a life of dedication and renunciation for a higher cause the volunteers will have to be trained to lead a life of communality, austerity, self-sufficiency and simplicity. They will also need training in constructive work, community work and social uplift programmes. In brief, the training of satyagrahi volunteers is an arduous task that will require proper planning, suitable resources and a select group of devoted and able teachers and instructors.

R.C. (Prof. Ramesh Chandra Tiwari)