BPSE 141
GANDHI AND THE CONTEMPORARY WOLRD
IGNOU BPSE 141 Solved Free Assignment
IGNOU BPSE 141 Solved Free Assignment July 2024 & January 2025
Assignment – I
Q 1. Write a note on Gandhi’s struggles in India.
Ans. Gandhi’s struggles in India began when he returned from South Africa in 1915, bringing with him the experience of leading non-violent movements. He understood India’s rural heart and believed that true freedom could only come by uplifting the masses, not just the elite.
One of his first major struggles was the Champaran Satyagraha in 1917. Here, he stood with indigo farmers who were being exploited by British planters, marking his first success using non-violent resistance in India.
Soon after, in 1918, Gandhi led the Kheda Satyagraha in Gujarat. Poor farmers were unable to pay taxes due to a famine, and Gandhi demanded tax relief. His leadership forced the British to give in, showing the strength of peaceful protest.
In the same year, he supported textile workers in Ahmedabad who were demanding better wages. Gandhi’s use of fasting as a moral weapon became a powerful tool, and the workers’ demands were partially accepted.
Gandhi’s real nationwide impact began with the Non-Cooperation Movement in 1920. Triggered by the Jallianwala Bagh massacre and the Rowlatt Act, it called for boycotting British goods, schools, and services. It awakened political consciousness across India.
Though the movement was suspended in 1922 after the Chauri Chaura incident, where violence broke out, Gandhi stuck to his principle of non-violence. He believed freedom without ethics would be hollow.
During the Salt March in 1930, Gandhi walked 240 miles to Dandi to break the British salt law. This act of civil disobedience was simple yet powerful—it united Indians from all walks of life in a shared act of defiance.
The Salt March inspired protests across the country. Gandhi was jailed, but his message had reached villages and towns, making the freedom struggle a truly mass movement.
Even in prison, Gandhi’s moral strength shone. He used his time to write, think, and inspire people. His peaceful resistance challenged the moral foundation of British rule.
In 1931, he attended the Second Round Table Conference in London. Though the talks failed, Gandhi returned with greater resolve. He believed that India must chart its own course, not depend on British concessions.
In the 1930s, Gandhi continued grassroots work—promoting khadi, cleaning villages, removing untouchability, and empowering women. He saw social reform as vital to political freedom.
The Quit India Movement in 1942 marked Gandhi’s final large-scale national call. He urged the British to leave India immediately, knowing that WWII had weakened them. His slogan “Do or Die” stirred every Indian.
British repression was harsh, and Gandhi was again imprisoned. Despite failing health, he remained mentally strong, even fasting during communal riots to restore peace and sanity.
Gandhi’s struggles weren’t just political—they were deeply moral and personal. He often fasted, walked barefoot, and lived simply, believing that personal discipline was tied to national freedom.
He emphasized self-rule (Swaraj) not just from the British, but over one’s desires and prejudices. For Gandhi, the struggle was as much within as it was against foreign rule.
He believed in unity across religion, caste, and region. When communal tensions rose, Gandhi stood with the weak and appealed for harmony. His fight was not for power, but for justice.
Even when India achieved independence in 1947, Gandhi was pained by Partition. He travelled to riot-hit areas to calm people, refusing to celebrate while others rejoiced.
His final days were spent trying to heal a divided India. His assassination in 1948 by a Hindu extremist showed the very intolerance he fought against all his life.
Q 2. Trace Gandhi’s idea of civilisation.
Ans. Gandhi’s idea of civilisation was deeply rooted in simplicity, morality, and self-restraint. He rejected the Western model that prioritized material progress and industrial growth at the cost of human values and inner peace.
In his famous book Hind Swaraj (1909), Gandhi sharply criticized modern civilisation. He saw it as hollow and destructive because it encouraged endless desires, competition, and violence rather than peace and contentment.
For Gandhi, true civilisation was about the growth of the soul. It meant living in harmony with nature, practicing truth and non-violence, and respecting others—regardless of class, religion, or caste.
He believed that Western civilisation made people slaves to machines and luxury. It created artificial needs, distanced people from one another, and promoted greed, which he saw as morally dangerous.
In contrast, Gandhi praised Indian civilisation for its emphasis on inner development. He admired its spiritual depth, its message of tolerance, and the idea that happiness lies in controlling one’s wants.
He was particularly critical of blind imitation of the West. According to him, copying Western ways would make India lose its soul. He urged Indians to build a future that was rooted in their own values.
To Gandhi, civilisation was not about fast trains or big cities but about a way of life that promoted truth, compassion, and self-reliance. He often said, “There is more to life than increasing its speed.”
He opposed the idea that progress means multiplying wants. Gandhi believed that real progress comes when people reduce their wants and live in balance with their surroundings.
For him, civilisation meant service, not selfishness. He emphasized the importance of living for others—especially the poor. He often said, “The best way to find yourself is to lose yourself in the service of others.”
Gandhi’s idea of civilisation also had a deep moral foundation. He felt that morality must guide economic and political life, otherwise development would become dangerous and dehumanizing.
He saw villages as the heart of Indian civilisation. In his vision, self-sufficient rural communities based on love, cooperation, and dignity were the true symbols of a civilised life.
Gandhi’s emphasis on khadi, manual labour, and local production were not just economic ideas but expressions of a civilised society that valued dignity of work and equality.
He warned that modern civilisation could lead to violence, both physical and spiritual. Wars, exploitation, and environmental destruction were, for him, symptoms of a sick civilisation.
Gandhi also believed that education should reflect civilisational values. He wanted an education system that built character, respect, and responsibility rather than just technical or bookish knowledge.
His idea of civilisation was also inclusive. He respected other religions and cultures, and believed that a civilised person is one who embraces diversity with love, not fear or hatred.
He often said that a civilised society does not depend on power or wealth but on how it treats its weakest members. For Gandhi, civilisation was judged by how we behave, not what we own.
He saw the individual as the starting point of civilisation. If each person lived truthfully and non-violently, society would automatically become civilised and peaceful.
Even in politics, Gandhi applied his idea of civilisation. He promoted non-violent resistance and believed that means were as important as ends—unethical methods could never bring true freedom.
He rejected the idea of development that crushed the soul of people. For Gandhi, a factory that destroyed a village or displaced families could never be a sign of civilisation.
Though he was aware that industrial progress was happening globally, he challenged the world to pause and ask: at what cost is this progress coming?
To him, civilisation was not measured by GDP or infrastructure, but by values, ethics, and human relationships. It was a vision based on simplicity, restraint, and self-awareness.
In the end, Gandhi’s idea of civilisation offers a reminder to modern society—that real development is not just about comfort or wealth but about peace, justice, and moral responsibility.
His vision still speaks powerfully in a world facing ecological, ethical, and emotional crises.
Assignment – II
Q 1. Discuss Gandhi vision and critique of development.
Ans. Gandhi’s vision of development was radically different from the industrial model promoted by the West. He believed development should not be measured by wealth or machines, but by how it uplifted the human spirit and served the poorest.
For Gandhi, true development was about self-reliance, simplicity, and moral living. He argued that real progress lies not in increasing wants, but in mastering them. A developed society, in his eyes, is one where people live ethically and harmoniously.
He strongly opposed the blind imitation of Western industrialisation. Gandhi felt that modern development promoted greed, competition, and materialism, which led to inequality, exploitation, and violence.
Gandhi critiqued large-scale industries because they displaced traditional artisans and harmed rural life. He saw machines as tools that, if misused, dehumanised labour and widened the gap between the rich and the poor.
His idea of development was rooted in villages. He believed that self-sufficient village communities, based on cooperation, local resources, and dignity of labour, were the backbone of a healthy nation.
He promoted khadi and handicrafts not just as economic tools, but as symbols of self-respect and local empowerment. Gandhi wanted every person to contribute meaningfully, especially through manual work.
Gandhi’s development model focused on need, not greed. He famously said, “The Earth has enough for everyone’s need, but not for everyone’s greed.” This highlights his belief in balance and sustainability.
He warned that modern development could destroy nature. He believed humans are part of nature, not its masters, and exploiting the environment for endless growth would lead to disaster.
In his critique, Gandhi also pointed out that industrialisation led to moral decay. People began chasing wealth, forgetting values like compassion, simplicity, and truthfulness, which he considered vital to real civilisation.
He also criticized urbanisation, arguing that crowding people into cities created social and mental imbalance. Gandhi wanted people to remain close to the land, the soil, and their communities.
Gandhi’s vision was holistic—combining economics, ethics, and spirituality. He didn’t separate development from moral growth. For him, building good humans was more important than building factories.
His critique of development was not a rejection of progress, but a call for meaningful, people-centric growth. He wanted development that served the last person, not just the privileged few.
He insisted that ends do not justify the means. If development is achieved by exploiting others or nature, then it cannot be called true progress. The path must be as pure as the goal.
Gandhi’s ideas were often misunderstood as anti-modern. But he wasn’t against technology; he only wanted it to serve humanity, not dominate it. He supported tools that enhanced, not harmed, life.
In today’s world, his thoughts on development are more relevant than ever. With rising inequality, climate change, and social unrest, Gandhi’s emphasis on ethics, sustainability, and decentralisation offers meaningful direction.
Gandhi’s vision teaches us that development must have a human face. It must respect people, nature, and values. Without that, even the most advanced economy becomes soulless and hollow.
Q 2. Examine Gandhi’s concept of political Swaraj.
Ans. Gandhi’s concept of political Swaraj was not limited to freedom from British rule; it was much deeper and rooted in self-governance, moral responsibility, and participatory democracy.
He believed that true Swaraj begins with self-control and individual awakening.
For Gandhi, political Swaraj was inseparable from spiritual and ethical self-rule. He believed that unless individuals learned to govern themselves with discipline, India as a nation could not achieve meaningful freedom.
He did not see Swaraj as just the transfer of power from British hands to Indian leaders. He warned that replacing one set of rulers with another would not bring real change unless people themselves became active and morally upright citizens.
Gandhi envisioned a decentralised political system where power resided in villages and communities. He wanted Panchayati Raj to be the foundation of self-rule, ensuring that even the weakest had a voice in governance.
His idea of Swaraj also involved non-violence and truth as guiding principles. For Gandhi, political decisions should be based on moral reasoning, not just political gain or manipulation.
He believed that political freedom without social and economic justice was incomplete. Thus, he linked political Swaraj with social reforms like the abolition of untouchability and empowerment of women and the poor.
Gandhi placed great importance on the means used to attain political Swaraj. He was clear that unethical or violent methods would never lead to a just and free society.
He also emphasized the role of individual duty in political life. Citizens, according to Gandhi, must act responsibly, with awareness and courage, to protect and participate in Swaraj.
In Gandhi’s vision, democracy was not just about elections or governments—it was about building a culture of participation, respect, and service at every level of society.
He was critical of blind party politics and power struggles. Gandhi believed that political Swaraj required sacrifice, service, and a commitment to the common good rather than personal ambition.
Education played a key role in his political thought. He believed that a literate, morally strong population was necessary for sustaining true Swaraj, and not just a government chosen by ballots.
Gandhi also promoted the idea of trusteeship, where the wealthy would act as caretakers of their wealth for the benefit of society. This was a political principle aimed at reducing class conflict and inequality.
His political vision was people-centric, not state-centric. Gandhi feared that a powerful central state could become authoritarian if citizens were passive or morally weak.
Even during the freedom struggle, Gandhi urged people to take responsibility through constructive programmes like spinning khadi, promoting hygiene, and education—actions he saw as political acts of self-reliance.
He believed that a truly free India should be built from the ground up, not imposed from the top. His ideal was Ram Rajya—a state based on justice, fairness, and truth, not on coercion or control.
Gandhi’s concept of political Swaraj continues to inspire thinkers, especially in today’s world where democratic values are often reduced to formalities. His idea reminds us that freedom must come with responsibility.
Q 3. Elaborate upon Gandhi’s views on the village economy.
Ans. Gandhi’s views on the village economy were deeply rooted in his vision of self-reliance, simplicity, and decentralisation. He believed that India’s soul lived in its villages, and real progress had to begin from there.
He viewed the village not as a backward space, but as a potential hub of moral, economic, and social strength. For Gandhi, rebuilding the village economy was essential for achieving true Swaraj and national dignity.
He believed that the British rule had destroyed India’s rural economy by dismantling local industries and making villages dependent on imported goods. This, according to him, led to poverty, unemployment, and moral decline.
Gandhi stressed the importance of self-sufficiency at the village level. He wanted villages to produce their own food, clothing, and basic necessities so that they did not rely heavily on cities or foreign imports.
He saw handicrafts, especially khadi, as central to village regeneration. Gandhi promoted hand-spinning and hand-weaving not just as economic activities but as symbols of self-reliance and national pride.
The use of local resources and local labour was crucial in his economic thinking. He believed that each village should utilise its own skills and natural resources to sustain itself and provide employment to all.
He opposed large-scale industrialisation, fearing it would uproot villagers and increase dependence. Instead, he favoured small-scale industries and cottage enterprises that were people-friendly and eco-friendly.
For Gandhi, the village economy had to be aligned with moral values. He believed in the dignity of labour and wanted every villager to contribute meaningfully, especially through manual work.
He also rejected the notion of progress based on mass production and consumerism. Gandhi wanted production by the masses, not mass production, to ensure that work and income reached everyone.
Land reforms and equitable distribution of resources were vital parts of his village economy plan. He believed that land should belong to those who till it, and exploitation by landlords should end.
He stressed the importance of community ownership and cooperative structures. Gandhi believed villages should manage their own affairs through collective effort and mutual support, not through state control.
In Gandhi’s model, education and health care were also integrated into village life. He believed that basic education should be linked with productive work to make learning relevant and grounded.
He was deeply concerned about the growing rural-urban divide. Gandhi felt that true development would be one where villages were not ignored or sacrificed for the prosperity of cities.
His economic model was closely tied to social justice. He aimed to eliminate untouchability, promote gender equality, and ensure that even the poorest villagers had dignity and opportunity.
He saw the revival of the village economy as a way to restore India’s cultural and spiritual identity. For Gandhi, economic strength was not separate from ethics, tradition, and human connection.
Though some critics saw his model as outdated, Gandhi believed that small, sustainable village economies offered real answers to poverty, inequality, and environmental degradation.
Even today, Gandhi’s ideas on the village economy resonate in discussions on sustainable development, localisation, and grassroots empowerment. His vision reminds us of the value of simplicity and community.
Assignment – III
Q 1. Satyagrahis code of conduct
Ans. Gandhi laid down a strict moral code for Satyagrahis, emphasizing truth, non-violence, self-discipline, and fearlessness.
They had to remain calm even in the face of provocation and accept suffering without retaliation.
The code also required respect for opponents, commitment to honesty, and readiness for self-sacrifice.
It was a test of inner strength and personal integrity in the fight for justice.
Q 2. Silent Valley Movement
Ans.The Silent Valley Movement began in Kerala during the 1970s to stop a proposed hydroelectric project in a rich, untouched rainforest.
The area was home to rare species and complex ecosystems, making it a natural treasure.
Scientists, environmentalists, students, and local communities came together to raise awareness about its ecological value.
Their peaceful, united effort led to the project’s cancellation in 1983.
This movement became a landmark in India’s environmental history.
It showed how informed citizens, using non-violent means, could protect nature and influence government policy for sustainable development.
Q 3. Concept of Trusteeship
Ans. The concept of Trusteeship was developed by Mahatma Gandhi as a moral response to economic inequality.
He believed that the wealthy should not be owners in the true sense but trustees of their wealth.
According to Gandhi, surplus wealth should be used for the welfare of society, especially the poor.
He opposed forced redistribution and instead encouraged voluntary sharing based on conscience.
Trusteeship aimed to bridge the gap between the rich and poor without violence or class conflict.
It was a way to humanise capitalism by placing ethics and social responsibility at its core.
Q 4. New Farmers’ Movements -1980
Ans. The New Farmers’ Movements of the 1980s emerged in different parts of India as a response to rural distress and economic inequalities.
These movements were largely non-political and led by farmers themselves.
They focused on issues like fair crop prices, electricity subsidies, loan waivers, and protection from market exploitation.
Unlike earlier class-based protests, they stressed identity, dignity, and self-reliance.
Leaders like Sharad Joshi and Mahendra Singh Tikait mobilised farmers using peaceful means, rallies, and negotiations.
These movements gave a strong voice to rural India and challenged state policies that favoured industrial and urban sectors.
Q 5. Pacifism
Ans. Pacifism is the belief that violence is never a justifiable means of resolving conflict. It promotes peace, dialogue, and non-violent resistance, even in the face of injustice or aggression.
Gandhi was a strong advocate of pacifism, grounding it in the principle of ahimsa (non-violence).
He believed that true strength lies in moral courage, not physical force, and that peace brings lasting change.
Pacifism respects human life and dignity, rejecting war and revenge. It appeals to conscience and seeks justice through compassion, understanding, and truth rather than through weapons or hate.
BPSE 144 Solved Free Assignment July 2024 & January 2025