Mathur and His Reasoning on Gandhi

D.B. Mathur's Gandhi, Congress & Apartheid is a well-presented analysis of the practice of apartheid in South Africa. Mathur chronicles the story of Gandhi's struggle for the indentured labor is presented in full continuum. Mathur's writing is a timely example of a contemporary indication to Gandhi's incomparable philosophy and activism and provides a detailed context about the Indian National Congress during what was considered a peaceful time.

Divided into six sections, Mathur tackles the onset of apartheid; Gandhi’s impact; Congressional Realization of apartheid and their subsequent reaction; what Mathur considers to be Gokhale’s mission and a chapter on Janus of Apartheid. The chapter on the onset of apartheid seeks to present that apartheid in South Africa is still very much alive to a certain extent. “The despair and frustration suffered by the Congress and Gandhi need more comprehensive analysis if only to discern the entrenched roots of the policy and tactics of apartheid. What is significant, however, is that it was left to Gandhi to coax and cajole Congress to action, sharing his personal experiences and resolve to resist discrimination” (Mathur). Mathur begins a dissertation on how South Africa and apartheid are synonyms to a certain degree. There are a multifarious amount of contradictions associated with the countries’ crude vulgarization of human rights and justice. Mathur begins what is noted as a catalog of events that would lead to the emergence of the racist and sinister attitudes associated with South Africa. There is a mention of the Dutch, who settled at the Cape of Good Hope in 1652 and their treatment of slaves and their overall intentions to augment the workforce. Here, Mathur notes that they were hungry for land and were willing to do whatever it took to deprive the rightful habitation of tribes that were there currently and how this contributed to the prevailing racism in the country. 

From here, Mathur moves through several different events in the history of South Africa. From the Great Trek, to what is known as Kimberley Diamonds, which was a clash of economic interests and colonial forces, Mathur, leaves no stone unturned in the discussion. There are certain areas in the first chapter where Mathur makes explicit are the phases that show forth a "lurid picture of barbarism by the white minority" (Mathur). Mathur outlines the statutory measures that were "aimed to justify" (Mathur) the creed of apartheid. The eleven presented measures continue to uphold the epiphany that Mathur hopes the reader will gain in reading this illuminating discourse.

Chapter 2 moves into a discussion on Gandhi and his so-called dilemma, as Mathur notes it to be. Mathur seems intent to remove Gandhi from all inferences that he was a part of an “insensate spread of basically unchristian dogma which was an extension of contrived predilections bearing upon racial superiority, arrogance emanating from colonial plunders and misplaced notion of divine sanction for segregation. There is little evidence to show that Gandhi has even remote information about the humiliations inflicted upon non-whites per se and Indian labor specifically,” (Mathur). Anyone with a modicum of knowledge of Gandhi would take kind to what Mathur states as truth given Gandhi’s thought-provoking viewpoints and rather philosophical perspectives on life, people and humanity itself.

It was Gandhi who wanted to inform himself on the travesties that were plaguing non-whites and sought to resolve to stand up against the injustices that were prevalent in the country of South Africa. This Mathur describes was Gandhi’s dilemma. Gandhi had to brief himself on the atrocities having at the time of the cacophony of racist autocracy, been studying in England to qualify as a “barrister” (Mathur). Mathur stresses that Gandhi was intent on ensuring that a movement would begin to revolt against the so-called “inevitability and agitation [associated with the] humiliating inflictions” (Mathur). This Mathur states was the Matrix of Gandhi’s inciting of Congress to do something and pave the way for awakening of a sense of obligation and service for larger contributions to the Indian community, as well as non-whites in understanding their own self-interests as it related to complete emancipation. 

Mathur intently describes Gandhi’s unwavering resolve to bring a change within the structure of South Africa by first getting Congress to understand the hardships and then sparking protests and strikes through a subtle self-help provocation that would “correct the wrongs done to the Indians” (Mathur). It is a common difference of opinion, because Gandhi in certain texts and discussions separate from Mathur’s; has been presented as calm and mild-mannered in his struggle to thwart injustice. Mathur offers a very convincing case of Gandhi’s thought processes and convincing political identity in affecting the attitudes of non-whites in South Africa. Gandhi understood that the non-white people needed to understand who was for and against them. “Gandhi cultivated the concepts of constructive propaganda for informing, uniting and galvanizing for action such people as normally would prefer to stay neutral in any case” (Mathur).  It is as if Mathur is seemingly brightening our understanding of Gandhi’s internal motivation to break up the crude aberration of social interaction among those in South Africa. Mathur expresses this in order to provide the reader a glimpse of Gandhi’s anger towards how non-whites were interacting as a consequence of the racial inequalities in South Africa.

 Mathur in Chapter 3 moves to a discourse on Congress and their subsequent delayed reaction to the injustices of non-whites. Mathur writes, “even as the first session of the Congress (1885) witnessed references of India’s poverty and need for deposing of the oligarchy of fossilized Indian administrators, there was no perception about the inevitable catastrophes of perpetuation  of poverty” that Congress failed to understand (Mathur). Mathur essentially paints Congress as dimwits in their understanding of how the political outlooks prevailed. Mathur is quick to point out however for those readers who may take vehemence with Congress, that there were constraints that Congress did in fact encounter as a result of their ambivalence.  Mathur seems to be angry with Congress or somewhat discontented with their long process of realization of what was happening. Congress held the thought that those in the wrong would eventually write theirs. They were optimistic. “Congress, even when gradually awakening to the obnoxious nexus between the political consequences of British rule in early India and its socio-economic fallout, was occupied more with gaining the right to access to legislatures and with the perception of the British rule as a trust and possessing a moral purpose” (Mathur). Mathur then explores the varying pronouncements from 1894-1915 that took place in the Congress in order for them to move toward a closer comprehension of what was occurring. 

Chapter 4 reveals Gandhi’s recognition of Gokhale as a student of the struggle in South Africa and how he was “committed to involve the Congress and the people in India in Gandhi’s struggle in South Africa. The conviction that racial relations had to be put on a footing of justice, fair play, and reciprocal benefit impelled Gokhale to extend his efforts to the problem in South Africa” (Mathur). Mathur takes the reader into the psychology of western colonialism in this chapter, pointing out that it was a prevailing illusion of questionable tactics for the purpose of self-indulgence and self-interest. Mathur exhibits that Gokhale was the prime mover to get Congress to react and “convert the problem in South Africa into one affecting the interests of the Indian people as well as of the government in India” (Mathur). It is not as if Mathur is likening Gandhi to Gokhale or vice versa but is presenting an extensive discourse for the purposes of genuine concern for non-whites at this time to remove their psychological aversions of themselves as a result of the pressure tactics from westerners. Mathur writes, “Gandhi could not find a better, more involved and illustrious person than Gokhale to visit South Africa, which was where Gandhi evolved into eminence” (Mathur). Here, Mathur is presenting Gokhale as a formative savior in changing the political climate in South Africa and in India. Mathur is quick to point out however, that Gokhale in his commitment; “emerged out of his experience in South Africa as a much-chastened leader. South Africa was in many ways, a shattering experience. Not that Gokhale lost faith in the ultimate goodness of humanity, but he got to know for the first time such elements as guardians of state authority who had no scruples for accountability and responsibility” (Mathur). Mathur also pens on the realization to Gokhale that Gandhi needed to join him in India and quit his tackling of the issues associated with South Africa. 

Chapter 5 speaks to the Janus of Apartheid and Sage of Satyagraha. It is in this chapter that Mathur presents Gandhi as a savior and Gokhale as a reconciler. There appeared in his chapter to be a deliberate attempt to assess their contributions to both South Africa and India, while subtlety deliberating upon the problems that still frustrated both countries. Many people at the time believed that Gokhale and Gandhi were succumbing to the perspectives of others rather than sticking to their original reactions to absolute power and oppression. “Gokhale’s role and Gandhi’s policies [that bore down] upon Indians in South Africa [were seen as surrender]. Gokhale expressed astonishment that some critics believed the stand taken by Gandhi and him was a surrender of India’s right. He informed that [it] was policy of open door [which] meant making the cause of the Indian community, if anything, more implacable” (Mathur).  Mathur continues to note the assessment of the white minority government by Gokhale and the following concerns that were done in “keeping up the struggle ceaselessly” (Mathur). The reader gains insights into the fight until results happen mentality that both Gokhale and Gandhi portrayed. 

“The white government in South Africa lacked courage to diffuse the worsening situation. Al demands of the [Indian people] were considered evil ploys and the ultimate objective of the Indians was to acquire full rights Mathur notes the fanaticism that was keeping the racial oppression alive in South Africa.  Here, Mathur adds that the people in South Africa had become lax in trying to change the course of the country from the white minority rule. It was “so bad that passive resistance [became] a necessity” (Mathur). The context in which Mathur writes was that Gandhi felt many had given up the proverbial struggle in his communication with Congress. This feeling “did not dampen Gandhi’s resolution and religious commitment to the cause of Indians” (Mathur). 

Chapter 6 unfolds as a conclusion to what Mathur has presented in prior chapters and speaks to the struggle in South Africa as being more of “insensitive dispensation of warped conscience” (Mathur). Mathur presents a manifesto in Chapter 6 that is heavy in evidentiary data about the deprivation of civic rights of South Africa and the irrational reasoning of those in charge and their declaration of ruling over anyone and anything. To Mathur, “Apartheid owes it origin and strength to the unprincipled colonial scramble in South Africa” (Mathur). “The whole story of Gandhi’s experiences and experiments is a conscious endeavor to identify and consolidate alternatives to violence, coercion and repression. Gandhi brought out the preeminence of dauntless activism, self-effacing suffering and self-discipline” (Mathur). One can glean from Mathur that the battle of Gandhi and Gokhale to a certain extent was a well-meaning phenomenon to most when it is examined on both the surface and in-depth. 

D.B. Mathur's Gandhi, Congress & Apartheid is a gripping read summing up the totality of Gandhi’s efforts to uphold ethical imperatives regarding all people, more emphatically being the Indians and South Africans. Gandhi’s approach to the heat of confrontation is one to be admired and Mathur’s communication in six chapters regarding his endeavor is a remarkable read for both seekers of enlightenment about Gandhi’s constructive strands of human nature and those who want to understand how consistency in effort gets results.  

Work Cited

Mathur, D B. Gandhi, Congress & Apartheid . India: Aalekh Publishers, 1986.