The Salt Satyagraha was a campaign of non-violent protest against the British salt tax in colonial India which began with the Salt March to Dandi on March 12, 1930. It was the first act of organized opposition to British rule after Purna Swaraj, the declaration of independence by the Indian National Congress. Mahatma Gandhi led the Dandi march from his Sabarmati Ashram to Dandi, Gujarat to make salt, with growing numbers of Indians joining him along the way. When Gandhi broke the salt laws in Dandi at the conclusion of the march on April 6, 1930, it sparked large scale acts of civil disobedience against the British Raj salt laws by millions of Indians.
Gandhi was arrested on May 5, 1930, just days before his planned raid on the Dharasana Salt Works. The Dandi March and the ensuing Dharasana Satyagraha drew worldwide attention to the Indian independence movement through extensive newspaper and newsreel coverage. The satyagraha against the salt tax continued for almost a year, ending with Gandhi's release from jail and negotiations with Viceroy Lord Irwin at the Second Round Table Conference. Over 80,000 Indians were jailed as a result of the Salt Satyagraha. The campaign had a significant effect on changing world and British attitudes toward Indian independence, and caused large numbers of Indians to actively join the fight for the first time, but failed to win major concessions from the British.
The Salt Satyagraha campaign was based upon Gandhi's principles of non-violent protest called satyagraha, which he loosely translated as "truth-force. In early 1930 the Indian National Congress chose satyagraha as their main tactic for winning Indian independence from British rule and appointed Gandhi to organize the campaign. Gandhi chose the 1882 British Salt Act as the first target of satyagraha. The Salt March to Dandi, and the beating of hundreds of non-violent protesters in Dharasana, demonstrated the effective use of civil disobedience as a technique for fighting social and political injustice. The satyagraha teachings of Gandhi and the March to Dandi had a significant influence on American civil rights activist Martin Luther King, Jr., and his fight for civil rights for blacks and other minority groups in the 1960's.
At midnight on December 31, 1929, the Indian National Congress raised the tricolour flag of India on the banks of the Ravi at Lahore. The Indian National Congress, led by Gandhi and Jawaharlal Nehru, publicly issued the Declaration of Independence, or Purna Swaraj, on January 26, 1930. The declaration included the readiness to withhold taxes, and the statement:
We believe that it is the inalienable right of the Indian people, as of any other people, to have freedom and to enjoy the fruits of their toil and have the necessities of life, so that they may have full opportunities of growth. We believe also that if any government deprives a people of these rights and oppresses them the people have a further right to alter it or abolish it. The British government in India has not only deprived the Indian people of their freedom but has based itself on the exploitation of the masses, and has ruined India economically, politically, culturally and spiritually. We believe therefore, that India must sever the British connection and attain Purna Swaraj or complete independence.
The Congress Working Committee gave Gandhi the responsibility for organizing the first act of civil disobedience, with Congress itself ready to take charge after Gandhi's expected arrest. Gandhi's plan was to begin civil disobedience with a satyagraha aimed at the British salt tax. The 1882 Salt Act gave the British a monopoly on the collection and manufacture of salt, limiting its handling to government salt depots and levying a salt tax. Violation of the Salt Act was a criminal offense. Even though salt was freely available to those living on the coast, Indians were forced to purchase it from the colonial government.
Gandhi's choice of the salt tax was met with incredulity by the Working Committee of the Congress, though Gandhi had his reasons for choosing the salt tax. The salt tax was a deeply symbolic choice, since salt was used by nearly everyone in India. It represented 8.2% of the British Raj tax revenue, and most significantly hurt the poorest Indians the most. Gandhi felt that this protest would dramatize Purna Swaraj in a way that was meaningful to the lowliest Indians. He also reasoned that it would build unity between Hindus and Muslims by fighting a wrong that touched them equally.
Mahatma Gandhi, along with many members of the Congress Party, had a long-standing commitment to non-violent civil disobedience, which he termed satyagraha, as the basis for achieving Indian independence. Referring to the relationship between satyagraha and Purna Swaraj, Gandhi saw "an inviolable connection between the means and the end as there is between the seed and the tree. He wrote, "If the means employed are impure, the change will not be in the direction of progress but very likely in the opposite. Only a change brought about in our political condition by pure means can lead to real progress.
Satyagraha is a synthesis of the Sanskrit words Satya (truth) and Agraha (holding firmly to). For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practicing non-violent methods. In his words:
Truth (satya) implies love, and firmness (agraha) engenders and therefore serves as a synonym for force. I thus began to call the Indian movement Satyagraha, that is to say, the Force which is born of Truth and Love or non-violence, and gave up the use of the phrase “passive resistance”, in connection with it, so much so that even in English writing we often avoided it and used instead the word “satyagraha”....
His first significant attempt in India at leading mass satyagraha was the Non-cooperation movement from 1920-1922. Even though it succeeded in raising millions of Indians in protest against the British created Rowlatt Acts, violence broke out at Chauri Chaura, where a mob killed 22 unarmed policemen. Gandhi suspended the protest, against the opposition of other Congress members. He decided that Indians were not yet ready for successful non-violent resistance. The Bardoli Satyagraha in 1928 was much more successful. It succeeded in paralysing the British government and winning significant concessions. More importantly, due to extensive press coverage, it scored a propaganda victory out of all proportion to its size. Gandhi later claimed that success at Bardoli confirmed his belief in Satyagraha and Swaraj: "It is only gradually that we shall come to know the importance of the victory gained at Bardoli...Bardoli has shown the way and cleared it. Swaraj lies on that route, and that alone is the cure... Gandhi recruited heavily from the Bardoli Satyagraha participants for the Dandi march, which passed through many of the same villages that took part in the Bardoli protests.
Gandhi prepared the worldwide media for the march by issuing regular statements from Sabarmati, at his regular prayer meetings and through direct contact with the press. Expectations were heightened by his repeated statements anticipating arrest, and his increasingly dramatic language as the hour approached: "We are entering upon a life and death struggle, a holy war; we are performing an all-embracing sacrifice in which we wish to offer ourselves as oblation. Correspondents from dozens of Indian, European, and American newspapers, along with film companies, responded to the drama and began actively covering the event.
For the march itself, Gandhi wanted the strictest discipline and adherence to satyagraha and ahimsa. For that reason, he recruited the marchers not from Congress Party members, but from the residents of his own ashram, who were trained in Gandhi's strict standards of discipline. The 23 day march would pass through 4 districts and 48 villages. The route of the march, along with each evening's stopping place, was planned ahead of time based on recruitment potential, past contacts, and timing. Gandhi sent scouts to each village ahead of the march so he could plan his talks at each resting place, based on the needs of the local residents. Events at each village were scheduled and publicized in Indian and foreign press. On March 2, 1930 Gandhi wrote to the Viceroy, Lord Irwin, offering to stop the march if Irwin met eleven demands, including reduction of land revenue assessments, cutting military spending, imposing a tariff on foreign cloth, and abolishing the salt tax. His strongest appeal to Irwin regarded the salt tax:
If my letter makes no appeal to your heart, on the eleventh day of this month I shall proceed with such co-workers of the Ashram as I can take, to disregard the provisions of the Salt Laws. I regard this tax to be the most iniquitous of all from the poor man's standpoint. As the Independence movement is essentially for the poorest in the land, the beginning will be made with this evil.Irwin did not take the threat of a salt protest seriously, writing to London, "At present the prospect of a salt campaign does not keep me awake at night. After the Viceroy ignored the letter and refused to meet with Gandhi, the march was set in motion. The eve of the march brought thousands of Indians to Sabarmati to hear Gandhi speak at the regular evening prayer. An American academic writing for The Nation reported that "60,000 persons gathered on the bank of the river to hear Gandhi's call to arms. This call to arms was perhaps the most remarkable call to war that has ever been made.
On March 12, 1930, Gandhi and 78 male satyagrahis set out on foot for the coastal village of Dandi, Gujarat, from their starting point at Sabarmati Ashram. According to The Statesman, the official government newspaper which usually played down the size of crowds at Gandhi's functions, 100,000 people crowded the road that separated Sabarmati from Ahmedabad. The first day's march of ended in the village of Aslali, where Gandhi spoke to a crowd of about 4,000. At Aslali, and the other villages that the march passed through, volunteers collected donations, registered new satyagrahis, and received resignations from village officials who chose to end cooperation with British rule.
As they entered each village, crowds greeted the marchers, beating drums and cymbals. Gandhi gave speeches attacking the salt tax as inhuman, and the salt satyagraha as a "poor man's battle." Each night they slept in the open, asking of the villagers nothing more than simple food and a place to rest and wash. Gandhi felt that this would bring the poor into the battle for independence, necessary for eventual victory.
Thousands of satyagrahis and leaders like Sarojini Naidu joined him. Every day, more and more people joined the march. At Surat, they were greeted by 30,000 people. When they reached the railhead at Dandi, more than 50,000 were gathered. Gandhi gave interviews and wrote articles along the way. Foreign journalists made him a household name in Europe and America. The New York Times wrote almost daily about the Salt March, including two front page articles on April 6 and April 7. Near the end of the march, Gandhi declared, "I want world sympathy in this battle of Right against Might.
Upon arriving at the seashore on April 5, Gandhi was interviewed by an Associated Press reporter. He stated:
I cannot withhold my compliments from the government for the policy of complete non interference adopted by them throughout the march .... I wish I could believe this non-interference was due to any real change of heart or policy. The wanton disregard shown by them to popular feeling in the Legislative Assembly and their high-handed action leave no room for doubt that the policy of heartless exploitation of India is to be persisted in at any cost, and so the only interpretation I can put upon this non-interference is that the British Government, powerful though it is, is sensitive to world opinion which will not tolerate repression of extreme political agitation which civil disobedience undoubtedly is, so long as disobedience remains civil and therefore necessarily non-violent .... It remains to be seen whether the Government will tolerate as they have tolerated the march, the actual breach of the salt laws by countless people from tomorrow.
The following morning, after a prayer, Gandhi raised a lump of salty mud and declared, "With this, I am shaking the foundations of the British Empire. He then boiled it in seawater, producing illegal salt. He implored his thousands of followers to likewise begin making salt along the seashore, "wherever it is convenient" and to instruct villagers in making illegal salt.
Mass civil disobedience spread throughout India as millions broke the salt laws by making salt or buying illegal salt. Salt was sold illegally all over the coast of India. A pinch of salt made by Gandhi himself sold for 1,600 rupees (equivalent to $750 dollars at the time). In reaction, the British government incarcerated over sixty thousand people by the end of the month.
What had begun as a Salt Satyagraha quickly grew into a mass Satyagraha. British cloth and goods were boycotted. Unpopular forest laws were defied in Maharashtra, Karnataka, and Central Provinces. Gujarati peasants refused to pay tax, under threat of losing their crops and land. In Midnapore, Bengalis took part by refusing to pay the chowkidar tax. The British responded with more laws, including censorship of correspondence and declaring the Congress and its associate organizations illegal. None of those measures slowed the civil disobedience movement.
In Peshawar, satyagraha was led by a Muslim Pashto disciple of Gandhi, Ghaffar Khan, who had trained a 50,000 member army of non-violent activists called Khudai Khidmatgar. On April 23, 1930, Ghaffar Khan was arrested. A crowd of Khudai Khidmatgar gathered in Peshawar's Kissa Khani (Storytellers) Bazaar. The British ordered troops to open fire with machine guns on the unarmed crowd, killing an estimated 200-250. The Pashtun satyagrahis acted in accord with their training in non-violence, willingly facing bullets as the troops fired on them. One British Indian Army regiment, troops of the renowned Royal Garhwal Rifles, refused to fire at the crowds. The entire platoon was arrested and many received heavy penalties, including life imprisonment.
The civil disobedience in 1930 marked the first time women became mass participants in the struggle for freedom. Thousands of women, from large cities to small villages, became active participants in satyagraha. Gandhi had asked that only men take part in the salt march, but eventually women began manufacturing and selling salt throughout India. Usha Mehta, an early Gandhian activist, remarked that "Even our old aunts and great-aunts and grandmothers used to bring pitchers of salt water to their houses and manufacture illegal salt. And then they would shout at the top of their voices: 'We have broken the salt law!' The growing number of women in the fight for independence was a "new and serious feature" according to Lord Irwin. A government report on the involvement of women stated "thousands of them emerged....from the seclusion of their homes...in order to join Congress demonstrations and assist in picketing: and their presence on these occasions made the work the police was required to perform particularly unpleasant.
There were outbreaks of violence in Kolkata, Karachi, and Gujarat. Unlike his suspension of satyagraha after violence broke out during the Non-cooperation movement, this time Gandhi was "unmoved". Appealing for violence to end, at the same time Gandhi honoured those killed in Chittagong and congratulated their parents "for the finished sacrifices of their sons.... A warrior's death is never a matter for sorrow.
British documents show that the British government was shaken by satyagraha. Non-violent protest left the British confused about whether or not to jail Gandhi. John Court Curry, a British police officer stationed in India, wrote in his memoirs that he felt nausea every time he dealt with Congress demonstrations in 1930. Curry and others in British government, including Wedgwood Benn, Secretary of State for India, preferred fighting violent rather than non-violent opponents.
For his next major action, Gandhi decided on a raid of the Dharasana Salt Works in Gujarat. He wrote to Lord Irwin, again telling him of his plans. Around midnight of May 4, as Gandhi was sleeping on a cot in a mango grove, the District Magistrate of Surat drove up with two Indian officers and thirty heavily-armed constables. He was arrested under an 1827 regulation calling for the jailing of people engaged in unlawful activities, and held without trial near Pune.
The Dharasana Satyagraha went ahead as planned, with Abbas Tyabji, a seventy-six year old retired judge, leading the march with Gandhi's wife Kasturba at his side. Both were arrested before reaching Dharasana and sentenced to three months in prison. After their arrests, the march continued under the leadership of Sarojini Naidu, a woman poet and freedom fighter, who warned the satyagrahis, "You must not use any violence under any circumstances. You will be beaten, but you must not resist: you must not even raise a hand to ward off blows." Soldiers began clubbing the satyagrahis with steel tipped lathis in an incident that attracted international attention. United Press correspondent Webb Miller reported that:
Not one of the marchers even raised an arm to fend off the blows. They went down like ten-pins. From where I stood I heard the sickening whacks of the clubs on unprotected skulls. The waiting crowd of watchers groaned and sucked in their breaths in sympathetic pain at every blow. Those struck down fell sprawling, unconscious or writhing in pain with fractured skulls or broken shoulders. In two or three minutes the ground was quilted with bodies. Great patches of blood widened on their white clothes. The survivors without breaking ranks silently and doggedly marched on until struck down.
Vithalbhai Patel, former Speaker of the Assembly, watched the beatings and remarked, "All hope of reconciling India with the British Empire is lost forever. Following attempts by the British to censor Miller's story, it eventually appeared in 1,350 newspapers throughout the world, and was read into the official record of the United States Senate. Salt Satyagraha succeeded in drawing the attention of the world. Millions saw the newsreels showing the march. Time magazine declared Gandhi its 1930 Man of the Year, comparing Gandhi's march to the sea "to defy Britain's salt tax as some New Englanders once defied a British tea tax. Civil disobedience continued until early 1931, when Gandhi was finally released from prison to hold talks with Irwin. It was the first time the two held talks on equal terms. The talks would lead to the Second Round Table Conference at the end of 1931.
Nehru considered Salt Satyagraha the high water mark of his association with Gandhiji, and felt that its lasting importance was in changing the attitudes of Indians:
Of course these movements exercised tremendous pressure on the British Government and shook the government machinery. But the real importance, to my mind, lay in the effect they had on our own people, and especially the village masses....Non-cooperation dragged them out of the mire and gave them self-respect and self-reliance....They acted courageously and did not submit so easily to unjust oppression; their outlook widened and they began to think a little in terms of India as a whole....It was a remarkable transformation and the Congress, under Gandhiji's leadership, must have the credit for it.
More than thirty years later, Satyagraha and the March to Dandi exercised a strong influence on American civil rights activist Martin Luther King, Jr., and his fight for civil rights for blacks in the 1960's:
Like most people, I had heard of Gandhiji, but I had never studied him seriously. As I read I became deeply fascinated by his campaigns of nonviolent resistance. I was particularly moved by his Salt March to the Sea and his numerous fasts. The whole concept of Satyagraha (Satya is truth which equals love, and agraha is force; Satyagraha, therefore, means truth force or love force) was profoundly significant to me. As I delved deeper into the philosophy of Gandhiji, my skepticism concerning the power of love gradually diminished, and I came to see for the first time its potency in the area of social reform.
A series of commemorative stamps were issued on the centenary of the Dandi March—denomination INR 5, Date of Issue: April 5, 2005.