A Feminist Critique of Gandhi’s Hind Swaraj

Gandhi is heralded for his principles of passive resistance and non-violence which have inspired

freedom struggles against imperialism. While there is an overwhelming appreciation for his non-

violent strategies, his beliefs in feminism and gender roles have engendered countless debates and

discussions on the philosophy of ‘swaraj’. Hind Swaraj, a book by Gandhi, is a discourse between

the reader and the editor on the idea of ‘swaraj’. In the book, Gandhi, the editor, attempts to convince

the reader to denounce Western ideas of civilisation and instead, adopt ‘swaraj’ and passive

resistance. However, the book also raises pertinent questions about women’s location in ‘swaraj’.

Since Gandhian philosophy is for the entire humankind, it is interesting to note the subtle and

obvious gender stereotypes and prejudices in Gandhi’s philosophy as discussed in Hind Swaraj.

Through a reading of Gandhi’s Hind Swaraj, this paper argues that Gandhi’s idea of ‘swaraj’ is

parochial and rigid in its understanding of gender roles and feminism as the society envisaged by

Gandhi in the book leaves no room for accommodating transformative ideas of gender and sex.

Firstly, the sexist terminologies used by Gandhi denies any possibility of challenging gender

stereotypes in ‘swaraj’. Secondly, rejection of all Western principles closes any avenue for debates

on adoption of non-conformist values of Western ideas of feminism and gender. Thirdly, Gandhi’s

notion of passive resistance is filled with discontinuities which make it more challenging for women

than men to adopt passive resistance.

The terminology used by Gandhi in Hind Swaraj to compare women with defunct and

plagued institutions suggests that the idea of ‘swaraj’ reinforces stereotypical and misogynistic ideas

of womanhood and femininity. Gandhi compares the British Parliament to a “sterile woman”

(Gandhi 29). The comparison is drawn to emphasise the ineffectiveness of the Parliament which has

not done “a single good thing” (Gandhi 29). He implies that because a sterile woman cannot

reproduce, she is as incapable as a dysfunctional Parliament. This abhorrent analogy divulges

Gandhi’s Puritanic ideas on womanhood. By reducing women’s identity to their child-bearing

space where women could step out of their traditional roles as mothers and wives to experiment with

their identity or sexuality. Moreover, Gandhi postulates that if lawyers considered their profession as

“degrading as prostitution”, they would abandon it (Gandhi 51). Today, many liberal feminists may

consider prostitution as degrading, but they still respect women’s decision to pursue this as a

profession (Robinson 28). Besides, many women voluntarily choose prostitution among other

alternatives because it offers higher pay and better working hours in developed nations (Robinson

28). Prostitutes are often discriminated and marginalised in the society due to the nature of their

work. The stigma attached to their work hinders any healthy discussion on their reintegration into the

society. When Gandhi encourages his readers to see prostitution as “degrading”, he attaches a

pejorative connotation to it without any further dialogue on the subject. This not only reinforces the

stigma attached to prostitutes but also closes any possibility of a discussion on perceiving sex work

as normal work in ‘swaraj’.

When Gandhi dismisses Western civilisation in its entirety for its innumerable structural and

political flaws, he also dismisses liberal ideas of feminism which originated in it. He writes, “If India

copies England, it is my firm conviction that she will be ruined” (Gandhi 31). Throughout the book,

he gives numerous instances to endorse his claim. However, he makes no exception for reflecting on

the ways in which adopting Western ideas of gender equality could emancipate Indian women from

exploitative customary traditions like child marriage and sati. The suffrage movement has its

provenance in the Western world. It was the result of the British suffrage movement that the Age of

Consent Bill was passed in India, even if it did very little to protect bodily autonomy of young Indian

girls (Chitnis and Wright 1328). While Victorian ideas of feminism were ladled with imperialist

motives, they were still more progressive and less draconian than Indian customary laws (Chitnis and

Wright 1319). Over the years, many western feminists have challenged the traditional ideas of

gender. Awareness regarding rights of gender minorities gained momentum for the first time in the
West. These values have kindled inspiration and awareness in Eastern cultures too. However, the

idea of ‘swaraj’ conceived by Gandhi in his book is inflexible to accommodate the evolving ideas of

gender and sex. He writes, “The tendency of the Indian civilization is to elevate the moral being…”

(Gandhi 56). However, by calling women “the queens of households” (Gandhi 34), he also

demarcates the arena for men and women within which they can be elevated. Men and women are

conditioned by society to believe in certain ideas. Even if Indian women decide to follow traditional

gender roles, they should at least be educated about Western ideas of feminism so they can make an

informed decision. Although Gandhi acknowledges the existence of draconian crimes against women

in the Indian society, he does not demonstrate how his idea of ‘swaraj’ could address and uproot such

deeply embedded discriminatory traditions against women in the rural India.

Lastly, Gandhi fails to address the specific problems of gender-based violence in his

discourse on passive resistance. He advocates passive resistance as an ideal philosophy of life.

Firstly, Gandhi argues that abandoning brute force and embracing passive resistance is the most

peaceful way of leading life. There is no greater force than “soul force” which requires “sacrifice of

self” (Gandhi 69). Leading a life of passive resistance means adopting chastity, poverty, truth and

fearlessness (Gandhi 74). But one wonders how these principles have played out in the context of

gender. For years, women have been the victims of violence, abuse, rape and humiliation not just in

the Indian society but across the world. Most women feel helpless in the face of violence. Usually,

the perpetrators are men who use religion and force to justify their treatment of women whereas

women are coerced into submitting to men’s will. But throughout history, women’s helplessness and

“sacrifice of self” (Gandhi 69) have failed to bring any structural or attitudinal change in the society.

More importantly, the philosophy of passive resistance makes one ponder whether women even have

the agency required to make a decision in their lives to adopt passive resistance. A passive resister

must avoid any kind of sexual indulgence to become chaste (Gandhi 74). Chastity, in that sense,

becomes a pre-requisite for passive resistance. But Gandhi assumes that men and women have the
same bodily autonomy over their bodies. How can women, who are at a constant risk of getting

raped and assaulted, observe “perfect chastity”? What if they have to employ brute force to preserve

their chastity? Would a woman lose her chastity if she gets raped or assaulted against her will?

Would abortion make a woman unchaste? These gender-specific problems faced by women make it

difficult for them to adopt passive resistance. Gandhi’s reticence on these questions raises serious

concerns about location of women in ‘swaraj’.

The contemporary world is hanging precariously on hinges of sanity. Even though women

have greater rights and more opportunities today, numerous global crises are compelling people to

look towards history for inspiration to battle violence, disease and discontent. Mahatma Gandhi’s

noble preaching on love, selflessness and non-violence in Hind Swaraj create a tempting picture of a

seemingly egalitarian society. However, a closer reading of the book divulges the conventional

stereotypes associated with women’s bodies. Hind Swaraj overlooks the positive influence of

Western feminist values over the entire world, including India. And passive resistance remains an

inadequate tool for women to fight age-old oppressions. Hence, looking at Gandhian philosophy in

Hind Swaraj through a critical eye gives insights into how the idea of ‘swaraj’ could be reformed to

create a level playing field for everyone.

Chitnis, Varsha and Danaya Wright. “The Legacy of Colonialism: Law and Women’s Rights in

India.” 64 Wash. & Lee L. Rev. 1315, 2007, pp. 1316-1348.

Gandhi, Mohandas. Hind Swaraj Or Indian Home Rule. CreateSpace Independent Publishing

Platform, 2009.

Robinson, Cynthia. “Feminist Theory and Prostitution.” Counterpoints, vol. 302, 2007, pp. 21–36.

This is an excellent essay that argues about Gandhi’s gender blindness and stereotypical ideas about

women.

However, we must also try to understand, as Partha Chatterjee and others have argued in the case of

Indian anti-colonial struggle, that Indian nationalists tried to create an autonomous domestic

sphere that was outside the control of the colonizers. Gandhi’s attempt to see women in a

particular light is also an attempt to preserve the autonomy of this space.

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