Mahatma Gandhi’s Role in Championing Human Rights and Human Dignity

PAPER OF THE WEEK, 15 Dec 2025

Prof N. Radhakrishnan - TRANSCEND Media Service

Human Rights Day 10 Dec 2025

Two incidents — one in 1893 in South Africa, the second in 1956 in USA—that changed the course of history of human rights movement and campaigns to enhance the awareness of Dignity of life and individual in the world are (1) the eviction of Mohandas Gandhi from the train at Pietermaritzburg in South Africa for having dared to travel in a first-class compartment and (2) Mrs. Rosa Parks’ stout refusal to vacate a seat she had occupied in a public bus in Montgomery in Alabama, USA and her readiness to be fined for this ‘crime’ she had committed.

Strangely, few human rights activists and champions of civil rights have cared to study the enormous impact of these two identical incidents during the course of humanity’s march to ensure dignity and respect to citizens and the strong urge of human spirit to rise in revolt when basic rights or freedom are violated or denied. A quick glance at these two incidents will reveal amazing similarity of nonviolent assertion of the individual’s right to life and dignity of human beings not to be denied his /her basic freedom and rights on any basis.

Gandhi: Face to face with the cruelty of enforced prejudices

Besides the train incident which offered Gandhi a fore-taste of what awaited him in South India, there were a series of incidents which unmasked the dehumanizing face of apartheid, as practiced by the white rulers in South Africa. The first shock was in the court when he was asked to take off his turban. Shortly thereafter he was sent out to work in a neighboring area, the Transvaal. A coloured man travelling first class in Transvaal in 1893 was a crime and the young barrister, was asked to move to lower class. Gandhi said, “I was permitted to travel in this compartment at Durban, and I insist on going on in it.”

“No, you won’t. You must leave this compartment, else I shall have to call a police constable to push you out”, said the railway official.

Gandhi remained firm, and said, “Yes, you may. I refuse to get out voluntarily.”

Gandhi was forced out from the train, and his baggage was thrown out on the platform. He went to the waiting room, where he thought as to what he should do. The night was cold and Gandhi’s overcoat was in his baggage, but he feared to ask for it lest he be insulted again. He considered whether he should throw up his work and go back to India. But it came to his mind that the insult that had been done was only a thing of the surface, and that underneath there lay the deep disease of prejudice against colour; and he decided that he should not only goon with his work but make himself ready to suffer hardship so that the disease itself might be rooted out.

Gandhi had been put off the train in the town of Mauritzburg, and in the morning the Indian merchants of that place came to console him. They consoled him with stories of their own hardship. In the evening Gandhi took the train again and went on without trouble. But he had to travel a distance by stage-coach, and the conductor of the coach would not let him sit inside. After a time he would not even let him sit any longer on the coach box outside. The conductor pointed to the dirty footboard of the coach and said: “Sammy, you sit on this: I want to sit near the driver.” Gandhi trembled with shame and with fear, but he would not come down from the box. The man swore and used strength trying to pull Gandhi down, but Gandhi clung to the brass rails of the box and would not let go. Then the people inside the coach cried out against the conductor and insisted that Gandhi be seated inside among them.

Rosa Parks emerges as the mother of Human Rights and protector of Dignity of life.

The second incident relates to Mrs. Rosa Parks, who is today hailed as the ‘Mother of Human Rights’. It took place in 1956 in Montgomery in USA. Mrs. Parks, a Negro woman in her thirties boarded a city bus and sat on a seat and she had no intention to break the law of segregation which was in vogue in the state of Alabama. She was promptly ordered to vacate the seat and move to the back of the bus. She was neither a member of any group of civil rights activists nor was it a premeditated or political strategy. She preferred to be arrested and fined for her defiance rather than meekly submitting to a revolting practice that perpetrated violation of basic human rights. The now famous Montgomery bus strike and the subsequent massive non-violent civil rights movement under the leadership of Martin Luther King opened up immense possibilities of the potential of every human being to stand up and fight for his or her freedom and rights:

The city of Mauritzburg, a hundred years later in 1994, posthumously conferred on Gandhi a Gold Medal and citation in recognition of Gandhi’s fight for human rights and freedom and Gandhi’s grandson Gopalkrishna Gandhi received the honour which was later handed over to the Indian Prime Minister Sri. I.K. Gujral at a special function held at the same railway station where Gandhi was thrown out of the compartment. The High Commissioner of South. Africa to India, Dr.Matsila speaking at a dedication ceremony later at the Gandhi Smriti,New Delhi/ pointed out the immense significance of the incident in humanity’s ‘transition to just and human social and political order based on respect for individual freedom’.

My discussion with Rosa Parks

I remember with excitement a chance meeting I had with Mrs.Rosa Parks at Los Angeles in 1996 when both of us were to address a conference on Nonviolent Strategies to a non-killing social order to a group of trainers of nonviolence. Reminiscing on the harrowing experience she as a young woman had to face in those days when she had no idea to foresee what her next day would be, Mrs. Parks said that the life of a Negro woman was anybody’s guess in those days. Humiliation and denial of all basic freedoms and utter lack of direction made the life of every black American in those days to lose hope on life. They felt they were in a tunnel and there was no hope of getting out of it and no ray of hope anywhere. The thing that kept her going was her faith in God and courage of conviction that she would stand up declaring her identity. She was not afraid though she was not ready for any showdown.

To a specific question whether what happened in the bus that day was premeditated, she replied that right from her childhood and in every second of her existence as a human being she was made to realize that to have been born as a black American had been a mistake and curse. Yet her sub-human existence did not make her hate her tormentors.

The personality of a person, it is said, is shaped in the crucible of the various experiences he/she encounters. After the various mortifying humiliations when Gandhi finally reached Transvaal he was the same Gandhi but yet a new Gandhi for the idea of serving others had come into his mind. Shortly after his arrival he called a meeting of Indians of all faith—Hindus, Muslims, Parsis and Christians—to discuss ways by which they could better their lot. He had then seen more closely into conditions of the countrymen, and he was moved by their hardships. They had been brought into South Africa by Europeans under a system of indenture, whereby they slaved five years at the plantations and mines and then became free. But the Europeans objected to free Indians and levied taxes and passed laws against them.

In Natal, a charge was made against the Indians that they are slovenly in their habits and do not keep house and surroundings clean. Gandhi tried to educate his countrymen. He played an active role when plague was reported in Durban. Just as untouchables are relegated to remote quarters of a town or a village in India/ similarly, Indians were given coolie locations or ghettoes. There was a criminal negligence of the municipality. Plague broke out in one of the gold mine and not in the coolie locations. Gandhi plunged in the relief work. Later, municipality wanted to evict Indians and burn the ghettoes. Gandhi fought legal cases and got the municipality to pay compensations. Thus, he fought for “untouchables”, both Indians and other blacks in Africa.

Gandhi believed that untouchables and outcastes are in every society. Hence the early days of his campaign for civil liberties and human rights are marked by a pronounced and committed yearning for solving the injustices affecting the untouchables or pariahs or outcasts who were and are starkly present in Indian society. But they are also present with us. There are the political refugees the minorities and others who are poor and homeless in every major city. There are blacks living in ghettoes while whites live in a different kind of ghetto in another part of town. By and large, Hispanics and other minorities do not intermingle with the mainstream of me population. There are other categories of vulnerable ‘marginal’ human whom many of us tend to overlook or reject as the terminally ill, the retarded, the advanced in age who are no longer integrated in the mainstream of society.

There is an amazing confluence of views between Gandhi and Dr.King on the tendency of human nature to create outcastes. What King said about the practice of racism is significant:“Racism is a philosophy based on a contempt for life. It is the arrogant assertion that one race is the center of everything and object of devotion, before which other races must knee in submission- It is an absurd dogma that one race is responsible for all the progress of the future. Racism is total estrangement. It separates not only bodies but minds and spirits. Inevitably it descends to inflicting spiritual or physical homicide upon the out groups.”

Both Gandhi and King believed that Racism or the proneness to create outcastes is contrary to the ethics of love. Rejecting members of any human group is a form of violence. Love requires that we do not practice such rejection but rather reach out to members of other cultural, social and ethnic groups.

The twenty years Gandhi spent in South Africa offered valuable insights to Gandhi in familiarizing himself with the inhuman and highly deplorable situations that existed outside as well as helped him develop appropriate concepts and techniques of non-violent defense. His decision to defy the most humiliating Asiatic Ordinance with nonviolent strategies included suffering and readiness to atone the mistakes committed by others- Like a master craftsman he developed the various instruments of nonviolent resistance to evil. The struggle initiated by Gandhi for human dignity and freedom had not only lasting impact on South Africa and India but it left its imprints on human psyche and influenced freedom Fighters and human rights activists all over the world.

The Gandhian initiative to respect human dignity and promote human rights and justice stands out for the fresh set of strategies and attitudes which Gandhi brought in.

Many could not understand what he meant when he asserted: “A clear victory of satyagraha is impossible so long as there is ill will. But those who believe themselves every morning in it have to make the following resolve for the day: I shall not fear anyone on earth. I shall fear God only: I shall not bear ill will towards any one on earth. I shall fear no injustice from anyone. I shall conquer untruth by truth and in resisting untruth shall put up with all suffering.”’

Gandhi brought in a new era of nonviolent defense based on the ability of each human being to free /herself from fear. He believed that fearlessness becomes a major pillar on which to build together with love and the capacity to resist when necessary. It is interesting to see that Gandhi conceives fearlessness as a condition for love.

“My mission is to teach by example and percept under severe restraint the use of the matchless weapon of satyagraha, which is a direct corollary of nonviolence and truth. I am anxious, indeed I am impatient, to demonstrate that there is no remedy for many ills of life save that of nonviolence. When I have become incapable of evil and when nothing harsh or naughty occupies/ be it momentarily, my thought- world, then, and not till then, my nonviolence will move all the nearest of the world. I have placed before me and the reader no impossible ideal or ordeal. It is man’s prerogative and birthright.”

Rabindranath Tagore who explained movingly how Gandhi identified himself with the poorest of the poor wrote,

“He stopped at threshold of the huts of the thousands of dispossessed, dressed like one of their own. He spoke to them in their own language. Here was living truth at last, and not only quotation from books. For this reason the Mahatma, the name given to him by the people of India, is his real name, who have felt like him that all Indians are his own flesh and blood. When love came to the door of India that door was opened wide. At Gandhiji’s call India blossomed forth to new greatness, just as once/ before, in earlier times; when the Buddha proclaimed the truth of fellow- feeling and compassion among all living creatures.”

The good of one and the good of all and vice versa as Gandhi advanced in his Sarvodaya is in essence the spirit of humanism recast and remodeled along the Indian saying: Vasudhaiva Kutumbakam (global human family). It also echoes Ruskin’s Unto This Last from which Gandhi drew the humanistic spirit of Sarvodaya:

1. That the good of the individual is contained in the good of
2. That a lawyer’s work has the same value as the barber’s in as much as all have the same right of earning livelihood from their
3. That life of a labour, i.e., the life of the tiller of the soil and the handicraftsman is the life worth living. Gandhi demonstrated all aspects of both individual and collective initiatives for the liberation of people from colonial rule through emphasis on the soul-force as against the brute force of violence. The eternal warfare between truth and untruth, between good and evil in individuals, groups, communities and in nations is what Gandhiji’s life-long struggle symbolized. Freedom to Gandhiji was a process of continuing quest rather than a final consumption. Independence to him was not an end but a means to freedom and self-rule. His concept of swaraj went far beyond mere political independence.

In his struggle against colonial rule, Gandhi marshaled the allegiance of the hapless indentured and fear-stricken labourers in South Africa and the common people of India to a common cause: it was Swaraj, which meant “not the acquisition of authority by a few, but the acquisition of the capacity in the many to regulate authority when abused.” Gandhiji was thus a living embodiment of democracy in action. He knew more than anyone else living then or now, that political democracy is indivisible from economic and social democracy. He thus followed the logical corollaries to his approach the struggle for the emancipation of the masses from the grind of hunger and unemployment and the tyrannies of castes and religions which made bond slave of the oppressors and the oppressed alike. He revolted against the pattern of technology that enslaved man and made him helpless robot. He crusaded against untouchability because it epitomized the cancer that ate into the social life of India. Even before the Karachi Congress/ Gandhi wrote in Young India:“The Swaraj of my dream recognizes no race or religious distinctions. Nor is it to be the monopoly of lettered persons nor yet of moneyed men. Swaraj is to be for all, including the farmer, but emphatically including the maimed, me blind, the starving toiling millions”. This assertion was followed by an emphatic statement:

“The Swaraj of my dream is the poor man’s Swaraj. The necessities of life should be enjoyed by you in common with those enjoyed by the princes and the moneyed men. But you ought to get all the ordinary amenities of life that a rich man enjoyed. I have not the slightest doubt that Swaraj is not Poorna Swaraj until these amenities are guaranteed to you under it”.

A few days later he clarified his concept of “Poorna Swaraj”or complete independence as follows:

“Poorna Swaraj because it is as much for the prince as for the peasant, as much as for the rich land owners as for the landless tiller of the soil, as much for the Hindus as for the Mussalmans, as much for Parsis and Christians as for the Jains, Jews and Sikhs, irrespective of any distinction of caste or creed or status in life. The very connotation of the world and the means of its attainment to which we are pledged-truth and nonviolence—precludes all possibility of that Swaraj being more for someone than for the other, being partial to some or prejudicial to others”.

Denial is an act of violation of dignity–

Gandhi argued that there was no bigger crime against humanity and denial of human rights to fellow citizens than disregarding their dignity and treating them as sub-human beings for whatever reasons. Denial of dignity itself was an act of violation of what constitutes the core and the mirror of universal life.

In Gandhiji’s concept of democracy obligations took precedence over rights. Rights according to him followed as a corollary to obligations properly discharged. According to him every individual was to act as a trustee for himself and to his obligations to all around him whether in matters of political, economic or social rights in the community, Gandhiji knew violence could lead to greater violence and therefore a poor remedy for the abuse of rights and obligation by individuals or groups in the community. An enlightened, organized and determined public opinion was according to him the ultimate force to act as correctives to the maladjustment in the forces at play in a community and satyagraha was the strongest weapon.

Gandhi’s influence on the Articles of Universal Declaration of Human Rights

One can see considerable influence of Gandhi in the various articles of the Universal Declaration of Human Rights. In its 30 Articles, the Universal Declaration of Human Rights defines that those principles are intended to offer a common standard of achievement for all peoples’ and all nations.

The first three articles proclaim that all human beings are born free and equal in dignity and rights, are endowed with reason and conscience, should act toward one another in a spirit of brotherhood, and are entitled to all rights and freedoms without any kind of distinction. Everyone has the right to life liberty and security of person.

Article 4 to 21 spell out various civil and political rights, including those to freedom from slavery; from torture to cruel, inhuman or degrading treatment or punishment; the right to recognition as person before the law and to equal protection by the law against abuse of rights to freedom from arbitrary arrest/ detention, or exile; die right to fair public hearing before an independent impartial tribunal and the right to be presumed innocent until proved guilty. Other civil rights include freedom from arbitrary interference with privacy, family, or correspondence; freedom of movement and residence; the right to nationality and asylum; right to marry and found a family; to own property; to freedom of thought, conscience, religion, opinion and expression; the right to peaceful assembly and association but equally that of not belonging to an association; and me right to take part in the government of one’s country and of equal access to its public service- Finally, “the will of the people shall be the basis of the authority of Government”, which shall be expressed in periodic elections by universal suffrage and secret of free voting procedures.

Article 22-introduces a second group of articles defining various economic, social and cultural rights those to which everyone is entitled by virtue of his or her membership of society. Such rights though indispensable for human dignity and free development of personality, rest on national and international effort within the limits of the organization and resources of each state. The rights, comprised in articles 22 to 27, thus include the right to social security; to work, under just and equitable conditions; to equal pay for equal work; to rest and leisure; to standard of life adequate for health and well-being; and the right to education, under defined conditions and to participate in the cultural life of the community. The concluding articles (28 to 30) proclaim that everyone is entitled to social and international order in which the declarations and rights and freedoms may be fully realized. Conversely, since everyone has duties to the community, the exercise of such rights and freedoms shall be limited only to laws designed solely to secure recognition and respect of the rights of others and to meet requirements of public order and the general welfare in a democratic society. No state, group or individual may claim the right to destroy any right contained m the Declaration.

It could be seen thus Mahatma Gandhi opened up a new chapter in human history by offering a new set of thoughts and strategies steeped in human dignity. He also taught that any attempt to violate human rights is abominable and against natural justice, hence should be fought tooth and nail. His life and work in South Africa for twenty years and thirty three years in India championing the cause of the downtrodden and oppressed who were segregated and ill-treated in the name of the dreaded apartheid inspired millions of freedom-loving citizens all over the world including the poet and social reformer Tolstoy. Gandhi demonstrated the work through his novel methods that what the weak and the suppressed need is courage of conviction to stand up and fight any unjust system. He clarified with telling effect that the weapon of the weak in this noble fight for social justice and equal rights is not any weapon but soul-force which is more powerful than even the atom bomb, and which in turn, will arm a nation or a person with the requisite courage to fight the forces which deny fellow human beings their right to live in dignity.

In his fifty years of public life in three continents, Gandhi demonstrated the efficacy of the Buddhist teachings of respect for all living beings and human dignity which is impossible without compassion. Gandhi emerged as the voice of the voiceless, and inspired social reformers, political thinkers and fighters for individual liberty all over the world.

From Martin Luther King and KhanAbdul Ghaffar Khan to Julius Neyrere, Hochi Min, Bishop Desmond Tutu/ Petra Kelley and Nelson Mandela, there is a galaxy of men and women in different parts of the world who took a leaf from Gandhi to fashion their initiative for ensuring justice and fight discrimination in the name of colour and race. And with Gandhi the fight against Human Rights took a new turn. From violent methods the movement turned to nonviolent tactics which Gandhi believed would be the weapon of the strong and not that of the weak. An allied thought that would come to anybody’s mind is the inter connection between the structures of society, the order that is superimposed in our efforts to ensure human rights and the emerging scenario in the context of the dominant streams of violence killing perversity revenge motives that by and large influence and shape the sociopolitical frame of the state and its people. Are we moving towards a less violent and more human social order and will it be attainable so long as we are indifferent to the indifferent to the inherent violence that has unfortunately become all pervasive? It is in this context the initiatives taken by Prof. Glenn D. Paige otherwise known as the prophet of Nonviolent Political Science assumes significance. He strives to convince that the need of the hour is the emergence of non- killing society. Is a non-killing society possible? Are not killing and violence essential aspects of human life? These doubts arise because nonviolence is not part of the mainstream way of thinking in today’s society. Many societies have been brought up and socialized from childhood idealizing violence so much so that now this monster has grown bigger than the master and is demanding his pound of flesh. Disagreeing strongly with the upholders of the theory that it is impossible to think of a nonviolent society since it is part of human nature to kill.

Professor Paige says: If the roots of violence are in human biology then we must understand and change them. If they are in the psycho-dynamics of family socialization we must alter them. If they are in inequitable economic structure we must rectify them if in prevalent cultures we must create nonviolent alternatives if in prevalent political institutions we must transform them. Since violence is the production of multiple causation a multi-causal theory on nonviolent transformation is to be expected. Thus according to Professor Paige the nonviolent liberation of global humanity is not a class monopoly, nor should it be the monopoly or any special elite or nation. It is a task in which all can and must share.

Prof. Anoop Swarup, a distinguished academic who has succeeded Prof.Paige as the Chairman of the Centre for Global Non killing (CGNK) in Honolulu has taken up the challenging task of organizing Global campaigns, training programs to sensitize the Global community on the urgent need to spread the brilliance of Nonkilling society.

Human Dignity and Abolition of Capital Punishment

Serious thoughts need to go into the vexed question of abolition of death penalty which in simplest terms is nothing other than state killing- a violation of individual’s right to life and dignity. This is serious question which somehow or other did not receive attention of the civilized world in the all pervading atmosphere of Human Rights violations/ human protection etc. Without going into the ethical, moral or spiritual of the question one may ask whether anyone has the right to take another person’s life under whatever circumstances. What Lenin in a different context said about life will be useful to remember in this context:“Man’s dearest possession is life and since it is given to him to live but once he must so live as not to be scared with the shame of a cowardly and trivial past… so live that dying he may say: “All my life and my strength were given to the first cause in the worlds—the liberation of mankind”.

Whatever be the justification or otherwise of death penalty when one looks at the emerging scenario, it is gratifying to note that there are more and more people convinced that death penalty is barbarous and hence may be dispensed with. It might be of interest to note there are 57 countries and territories without death penalty. They are:“Andorra/ Honduras, Nicaragua; Angola, Hong Kong, Norway,Australia, Hungary, Palau, Austria, Iceland, Panama, Cambodia, Ireland,Portugal, Cape Verde, Italy, Romania, Columbia, Kiribati, San Marino,Costa Rica, Liechtenstein, Sao Tome and Principe, Croatia, Luxembourg,Slovak Republic, Czech Republic, Macedonia, Slovenia, Denmark,Marshall Islands, Solomon Islands, Dominican   Republic,   Mauritius,Spain,   Ecuador, Micronesia, Sweden, Finland, Moldova, Switzerland, France, Monaco, Tuvalu, Germany, Mozambique, Uruguay, Greece,Namibia, Vanuatu, Guinea-Bussau, Betherlands, Vatican City, Hati,New Zealand, Venezuela.

Gandhi said: “I do regard death sentence as contrary to ahimsa. Only he takes life who gives it. All punishment is repugnant to ahimsa. Under a State government according to the principles of ahimsa, therefore, a murder would be sent to a penitentiary and there given every chance of reforming himself. All crime is a kind of disease and should be treated as such.

The one question that goes to one’s mind is whether death penalty could be viewed as an isolated phenomenon which no doubt, is to be fought with tooth and nail since it violates the basic right of every human being to live his full life with dignity and honour. Life being a precious gift of Almighty could not be extinguished by another human being, hence would it not be proper that attention goes to stop all forms of killing which will include death penalty?

There is no doubt that capital punishment is an extreme form of State inflicted violence. It is still open to question whether one human being has the right to take another’s. The theory of crime deterrence of the death penalty still remains unproven. We do not have enough statistics to show that in societies where death penalty is in vogue, crime rate has come down because of the existence of death penalty. It is a revenge motive for which that guides those who argue for retention of death penalty and precious little do they realize the poverty and the misery the surviving family of a person executed face. Gandhi realized this when he argued vehemently against death sentence. His contention was that it is brave to forgive than to punish an enemy. The barbaric of the death penalty should be repugnant to any civilized society. One may have to approach this problem within the general context of the theory of crime and punishment.

Most of the champions of peace all over the world expressed themselves unequivocally against Death Sentence. The most articulate among them is Dr. Daisaku Ikeda, the President of Soka Gakkai International, a committed Buddhist Group that strives for social justice and peace. He says, “Still another point against capital punishment is the finality of death. An executed criminal can never repent or try to make restitution in some way for the wrong he has done.

From a violent social and political order we have to move towards a nonviolent, non-killing and forgiving society or community which will honor dignity of every individual. The question that would stare at is “What kind of justice is at work in the process of upholding dignity.”

This question would in effect take care of the first option in that it seeks to problem arise the concept while allowing us to approach dignity in a more dynamic context that would promote human values and nourish the glory of life itself.

The leadership of Mairead Maguire, Wangari Maathai and Ela Gandhi in ensuring human dignity

The dedicated efforts of three illustrious women leaders, namely, Nobel laureates Mairead Maguire, Wangari Maathai and Gandhi’s granddaughter Ela Gandhi to whom equality, dignity and freedom are prime values, have inspired and encouraged human rights activists in several parts of the world to stand up and fight nonviolently for undertaking social, legal and political measures that will ensure emergence of a healthy culture of treating and respecting all human beings equal.

Gandhi’s Talisman

The now famous Talisman of Gandhi profoundly reflects Gandhi’s concern for the lost and lowest whose right to live, right to dignity, rights to be treated equal without any discrimination. It may be appropriate to remember Gandhi’s own words in this context.

“I will give you a talisman. Whenever you are in a doubt, or when the self becomes too much with you, apply the following test. Recall the face of the poorest and the weakest man(woman) whom you may have seen, and ask yourself, if the step you contemplate is going to be if any use to him (her). Will he (she) gain anything by it ? Will it restore him (her) to a control over his (her) own life and destiny? In other words, will it lead to swaraj (freedom) for the hungry and spiritually starving millions? Then you will find your doubts and yourself melt away.”

References:

1. Young India, 10..1927
2. Young India, 7.1925
3. Young India, 3.1931
4. Young India, 9,1931
5. Harijan, 3,1937

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This article originally appeared on Transcend Media Service (TMS) on 15 Dec 2025.

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