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The Tuticorin Victory
THE success of passive resistance at Tuticorin ought to be an encouragement to those who have begun to distrust the power of the new weapon which is so eminently suited to the Asiatic temperament. When the Boycott was declared in Bengal, the whole of the energy of the people was thrown into the attempt to get the Partition repealed and if that concentration of effort had been continued, the Partition would by this time have become an unsettled fact; but for two different reasons the attempt to unsettle the Partition was unstrung and the energy diverted to a different goal. In the first place, a great thought entered into the heart of the people and displaced the petty indignation against an administrative measure which was the immediate cause of the Boycott. Swaraj displaced the idea of a mere administrative unity and Swaraj is too mighty an object to be effected by a single and limited means. Secondly, the first magnificent unity of the movement was lost. The Mahomedans, lured by specious promises, broke away from the ranks and within the circle of the leaders themselves a division arose between those who believed in Swaraj pure and unadulterated and those whom policy or caution dissuaded from so mighty an aspiration. For passive resistance to succeed unity, perseverance and thoroughness are the first requisites. Because this unity, perseverance and thoroughness existed in Tuticorin, the great battle fought over the Coral Mill has ended in a great and indeed absolutely sweeping victory for the people. Every claim made by the strikers has been conceded and British capital has had to submit to the humiliation of an unconditional surrender. Nationalism may well take pride in the gallant leaders who have by their cool and unflinching courage brought about this splendid vindication of Nationalist teaching. When men like Chidambaram, Padmanabha and Shiva are ready to undergo exile or imprisonment so that a handful of mill coolies may get justice and easier conditions of livelihood, a bond has been created between
Page-752 the educated class and the masses, which is the first great step towards Swaraj. There has been only one other instance of a victory as complete for passive resistance against the might of a great Government. We refer to the struggle in the Transvaal which was carried on with equal unity, perseverance and thoroughness to a success less absolutely unconditional but even more striking from the strength and stubbornness of the enemy it had to overcome. We publish in another column a letter from a brother in the Transvaal on the subject. The conditions of political struggle in the Transvaal are different, the objects less vast than those of the movement in India. The Transvaal Indians demand only the ordinary rights of human beings in modern civilised society, the right to live, the right to trade, to be treated like human beings and not like cattle. In India which is our own country, our aspirations have a larger sweep and our methods must be more varied and strenuous. Moreover, in the Transvaal the Asiatics form a small and distinct community in a foreign and hostile environment and can more easily rise above petty differences of creed and caste, opinion and interest; but in this vast continent with its huge population of thirty crores and its complex tangle of diversities the task is more difficult, even as the prize of success is more splendid. The unity will be longer in coming, the perseverance more difficult to maintain, the thoroughness less perfect; but the might of three hundred millions welded into a single force will be a potency so gigantic that the imagination fails to put a limit to the final results of the movement now in its infancy. Meanwhile, the lesson of Tuticorin, the lesson of the Transvaal is one which needs to be learnt and put frequently into practice. We should lose no opportunity of letting our strength grow by practice. There have been many labour struggles in Bengal, but with the exception pf the Printers’ strike none has ended in a victory for Indian labour against British capital. Either the unity among the operatives was defective or the support of the public was absent or the perseverance and thoroughness of the strike was marred by hesitations, individual submissions, partial concessions. The Tuticorin strike is a perfect example of what an isolated labour revolt should be. The opera-
Page-753 tives must act with one will and speak with one voice, never letting the temptation of individual interest or individual relief get the better of the corporate aim in which lies the whole strength of a labour combination, and the educated community must give both moral and financial support with an ungrudging and untiring enthusiasm till the victory is won, realising that every victory for Indian labour is a victory for the nation and every defeat a defeat to the movement. The Tuticorin leaders must be given the whole credit for the unequalled skill and courage with which the fight was conducted and sill more for the complete realisation of the true inwardness of the Nationalist gospel which made them identify the interests of the whole Indian nation with the wrongs and grievances of the labourers in the Coral Mill.
Bande Mataram, March 13, 1908
The Mehtaist Press in Western India seems to be unable to make up its mind for a compromise or against a compromise. It cannot conceal its repugnance to the idea of giving up its darling scheme of excluding the Nationalists from the Congress or the creed which Mr. Gokhale had so skilfully drawn up for that purpose. On the other hand, the Pabna Conference has filled it with dismay, for it perceives a force in Bengal which may prove strong enough to separate the Bengal Moderate leaders from the ranks of pure Moderatism in this crucial matter. It is curious that while trying to throw the whole blame of the Surat fiasco on the Nationalists, the Bombay Moderates have never concealed the fact that it was their intention to jockey the Nationalists out of the Congress. Their chief organ openly declared that it had been the Moderate plan to get rid of passive resistance and other Extremist heresies which had been read into the Calcutta resolution by the Extremists. The Gujerati is equally plain about the creed, its object is to get rid of the spectre of Swaraj by exorcism and the creed is the magic formula which is to drive Swaraj and Swa-
Page-754 rajists out of the National Assembly. Mr. R. C. Dutt has declared that the split was a consummation much to be desired and must be perpetuated and the Gujerati heartily endorses the sentiment. The Pabna Conference, it contends, was a got-up affair arranged by Mr. Tilak, and so its opinion has no value. The Mahomedans and Parsis will join the movement if the Nationalists are driven out and the British Public and British Government are, according to Babu Bhupendranath Bose, an excellent authority, deeply interested in seeing the creed preserved. For all these reasons let the creed be preserved. We wonder whether these cogent reasons will confirm the wavering allegiance of Srijut Surendranath Banerji and his followers and keep them in the Mehtaist fold! They ought at least to show unprejudiced people all over the country who were really desirous of the split and with what motives it was engineered.
The action of the Bharat Dharma Mandal in presenting themselves before the Viceroy as representatives of Hindu Society and offering their loyalty and the post of defender of the Hindu faith has been so severely criticised by the vernacular Press in Calcutta that it would be unkindness to add a final stroke. We cannot refrain, however, from reminding the Mahamandal that the foundations of Hinduism are truth and manhood, esa dharmah sanātanah. Hinduism is no sect or dogmatic creed, no bundle of formulas, no set of social rules, but a mighty, eternal and universal truth. It has learned the secret of preparing man’s soul for the divine consummation of identity with the infinite existence of God; rules of life and formulas of belief are only sacred and useful when they help that great preparation. And the first rule of life is that man must live the highest life of which he is capable, overcoming selfishness, overcoming fear, overcoming the temptation to palter with truth in order to earn earthly favours. The first formula of belief is satyānnāsti paro dharmah, there is no higher law of conduct than truth. We leave it to the
Page-755 conscience of the Mahamandal to decide how much of truth and manhood there was in their demonstration of loyalty and their ridiculous appeal to a representative of Western materialism and practical atheism to defend Hinduism and its institutions.
Bande Mataram, March 14, 1908
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