NCERT Book Class 10 History Differing Strands within the Movement

Differing Strands within the Movement

The Non-Cooperation-Khilafat Movement began in January 1921. Various social groups participated in this movement, each with its own specific aspiration. All of them responded to the call of Swaraj, but the term meant different things to different people.

2.1 The Movement in the Towns

The movement started with middle-class participation in the cities. Thousands of students left government-controlled schools and colleges, headmasters and teachers resigned, and lawyers gave up their legal practices. The council elections were boycotted in most provinces except Madras, where the Justice Party, the party of the non-Brahmans, felt that entering the council was one way of gaining some power – something that usually only Brahmans had access to. The effects of non-cooperation on the economic front were more dramatic. Foreign goods were boycotted, liquor shops picketed, and foreign cloth burnt in huge bonfires. The import of foreign cloth halved between 1921 and 1922, its value dropping from Rs 102 crore to Rs 57 crore. In many places merchants and traders refused to trade in foreign goods or finance foreign trade. As the boycott movement spread, and people began discarding imported clothes and wearing only Indian ones, production of Indian textile mills and handlooms went up.

But this movement in the cities gradually slowed down for a variety of reasons. Khadi cloth was often more expensive than massproduced mill cloth and poor people could not afford to buy it. How then could they boycott mill cloth for too long? Similarly the boycott of British institutions posed a problem. For the movement to be successful, alternative Indian institutions had to be set up so that they could be used in place of the British ones. These were slow to come up. So students and teachers began trickling back to government schools and lawyers joined back work in government courts.

2.2 Rebellion in the Countryside

From the cities, the Non-Cooperation Movement spread to the countryside. It drew into its fold the struggles of peasants and tribals which were developing in different parts of India in the years after the war. In Awadh, peasants were led by Baba Ramchandra – a sanyasi who had earlier been to Fiji as an indentured labourer. The movement here was against talukdars and landlords who demanded from peasants exorbitantly high rents and a variety of other cesses. Peasants had to do begar and work at landlords’ farms without any payment. As tenants they had no security of tenure, being regularly evicted so that they could acquire no right over the leased land. The peasant movement demanded reduction of revenue, abolition of begar, and social boycott of oppressive landlords. In many places nai – dhobi bandhs were organised by panchayats to deprive landlords of the services of even barbers and washermen.

In June 1920, Jawaharlal Nehru began going around the villages in Awadh, talking to the villagers, and trying to understand their grievances. By October, the Oudh Kisan Sabha was set up headed by Jawaharlal Nehru, Baba Ramchandra and a few others. Within a month, over 300 branches had been set up in the villages around the region. So when the Non- Cooperation Movement began the following year, the effort of the Congress was to integrate the Awadh peasant struggle into the wider struggle. The peasant movement, however, developed in forms that the Congress leadership was unhappy with. As the movement spread in 1921, the houses of talukdars and merchants were attacked, bazaars were looted, and grain hoards were taken over. In many places local leaders told peasants that Gandhiji had declared that no taxes were to be paid and land was to be redistributed among the poor. The name of the Mahatma was being invoked to sanction all action and aspirations.

Tribal peasants interpreted the message of Mahatma Gandhi and the idea of swaraj in yet another way. In the Gudem Hills of Andhra Pradesh, for instance, a militant guerrilla movement spread in the early 1920s – not a form of struggle that the Congress could approve. Here, as in other forest regions, the colonial government had closed large forest areas, preventing people from entering the forests to graze their cattle, or to collect fuelwood and fruits. This enraged the hill people. Not only were their livelihoods affected but they felt that their traditional rights were being denied. When the government began forcing them to contribute begar for road building, the hill people revolted. The person who came to lead them was an interesting figure.

Alluri Sitaram Raju claimed that he had a variety of special powers: he could make correct astrological predictions and heal people, and he could survive even bullet shots. Captivated by Raju, the rebels proclaimed that he was an incarnation of God. Raju talked of the greatness of Mahatma Gandhi, said he was inspired by the Non-Cooperation Movement, and persuaded people to wear khadi and give up drinking. But at the same time he asserted that India could be liberated only by the use of force, not non-violence. The Gudem rebels attacked police stations, attempted to kill British officials and carried onguerrilla warfare for achieving swaraj. Raju was captured and executed in 1924, and over time became a folk hero.

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