Uma kunesimangalo esisodwa esingamanga somzabalazo “ongenabudlova” esithathe umcabango womhlaba ngamandla amakhulu, isimangalo sokuthi i-India, ngaphansi kobuholi bukaGandhi, yanqoba uMbuso WaseBrithani onamandla futhi yazuza ukuzimela kwayo ngendlela engenabudlova.
Umzabalazo wenkululeko waseNdiya wawuyinqubo egcwele udlame. Inganekwane engenabudlova yabekwa kamuva. Sekuyisikhathi sokubuyela eqinisweni. Ngokusebenzisa imisebenzi yakamuva mayelana neqhaza lodlame emzabalazweni wenkululeko waseNdiya, kuyenzeka ukuthi kuhlanganiswe ukulandelana kwezikhathi kwenhlangano yenkululeko lapho umzabalazo wezikhali udlale indima ebalulekile. Eminye yale mithombo: I-Palagummi Sainath's Amaqhawe Okugcina, Kama Maclean's Umlando Wezinguquko we-Interwar India, Durba Ghosh's Amaphekula Amnene, Pramod Kapoor's 1946 I-Royal Indian Navy Mutiny: Impi Yokugcina Yenkululeko, incwadi ehleliwe kaVijay Prashad, Ukuvukela kwango-1921 eMalabar, kanye neka-Anita Anand Umbulali Ogulayo.
Ukungabi nodlame akusoze kwanqoba umbuso wamakholoni owawunqobe i-subcontinent ngokusebenzisa amazinga odlame acishe abe ngenakucatshangwa. I-India yanqotshwa isinyathelo ngesinyathelo yiNkampani yaseBrithani East India ochungechungeni lwezimpi. Ngenkathi iBritish East India Company yayisungule ngo-1599, isimo sashintsha ngokumelene nokuzimela kweNdiya ngo-1757 empini yasePlassey. Kwalandela ikhulu leminyaka lomthetho weNkampani—ohlanganiswe encwadini kaWilliam Dalrymple I-Anarchy-ngenqubomgomo yeNkampani kanye nendlala ephoqelelwe ebulala amashumi ezigidi zabantu.
Ngo-1857, amasosha amaNdiya asebenzela iNkampani asukuma nabanye bababusi abambalwa abazimele baseNdiya ababesele bengakaphucwa umhlaba—ukuzama ukuxosha amaNgisi. Ephendula, abaseBrithani babulala okulinganiselwa (ngu-Amaresh Mishra, encwadini Impi Yezimpucuko) Abantu abayizigidi ezingu-10.
Uhulumeni waseBrithani wathatha izintambo eNkampanini futhi waqhubeka nokubusa iNdiya ngokuqondile eminye iminyaka engama-90.
Kusukela ngo-1757 kuya ku-1947, ngaphezu kwezigidi eziyishumi ezabulawa empini yango-1857 kuphela, abanye abayizigidi ezingama-30 babulawa indlala ephoqelelwe, ngokwezibalo ezethulwe usopolitiki waseNdiya uShashi Tharoor encwadini ka-2016. I-Inglorious Empire: Lokho AbaseBrithani Abakwenza ENdiya.
Ucwaningo lwe-2022 Kulinganiselwa ukuthi okunye ukufa okweqile kwezigidi eziyi-100 eNdiya ngenxa ye-imperialism yaseBrithani kusukela ngo-1880 kuya ku-1920 kuphela. Odokotela njengoMubin Syed bakholelwa ukuthi lezi ndlala zazinkulu kakhulu futhi isikhathi eside kangangokuthi zafaka ingcindezi ekhethiwe ezakhini zofuzo zabantu baseNingizimu Asia, zandisa ingozi yesifo sikashukela, isifo senhliziyo, nezinye izifo eziphakama lapho ama-calories amaningi etholakala ngenxa yokuthi imizimba yaseNingizimu Asia sebejwayelene nendlala.
Ekugcineni, umzabalazo wenkululeko ngokumelene namaNgisi wawuhlanganisa zonke izindlela eziwuphawu lomzabalazo wezikhali: inhlangano yomshoshaphansi, ukujeziswa kwabahlanganyeli, ukubulawa, ukucekelwa phansi, ukuhlaselwa kweziteshi zamaphoyisa, ukuvukela umbuso, ngisho nokuthuthukiswa kwezindawo ezizimele kanye nohulumeni ofanayo. amathuluzi.
Uhlu Lwezikhathi Zomzabalazo Wokuzimela Onodlame waseNdiya
Esihlokweni sakhe sango-2006, "India, Armed Struggle in the Independence Movement," isazi uKunal Chattopadhyay sahlukanisa umzabalazo waba uchungechunge lwezigaba:
1905-1911: Ubushokobezi Bezinguquko. Isikhathi "sobuphekula obuvukela umbuso" saqala ngokubulawa kwesikhulu saseBrithani sikamongameli waseBombay ngo-1897 nguDamodar noBalkrishna Chapekar, abalengiswa bobabili. Kusukela ngo-1905 kuya ku-1907, ama-Independence fighters (ama-British) ahlasela amahhovisi amathikithi esitimela, amahhovisi eposi, namabhange, futhi aphonsa amabhomu, konke ukulwa nokuhlukaniswa kweBangal ngo-1905. Ngo-1908, uKhudiram Bose wabulawa yiqembu ama-imperialists for "terrorism."
Lawa “maphekula” aseBengal ayewumthombo wokukhathazeka okukhulu kwabaseBrithani. Ngo-1911, abaseBrithani basusa ukuhlukaniswa kweBangal, basusa isikhalazo esikhulu sabashokobezi. Baphinde baphasisa uMthetho Wezizwe Zobugebengu, uhlanganisa ukukhathazeka kwabo ngokuqhubeka kwabo nokubusa kanye nokukhathazeka kwabo okuhlala kugcwele ngokobuhlanga. UNobhala Wezasekhaya kaHulumeni waseNdiya ucashunwe encwadini kaDurba Ghosh Amaphekula Amnene:
“Kunengozi engathi sína, ngaphandle uma kubhekwa ukunyakaza kwe-Bengal, ukuthi ama-dacoits ezepolitiki kanye nama-dacoit angochwepheshe kwezinye izifundazwe bangabambana ngezandla nokuthi isibonelo esibi esabekwa yila madoda esifundazweni esingenazimpi njenge-Bengal, uma siqhubeka, singaholela ukulingisa ezifundazweni ezihlala imijaho yokulwa lapho imiphumela izoba yinhlekelele nakakhulu.”
U-Ghosh uchaza ezinye zalezi zimo:
“E-Bengal, i-Alipore Conspiracy Case, i-Midnapore Conspiracy Case, i-Howrah Gang Case, namanye amacala okwakha uzungu avumela uhulumeni ukuthi abophe labo abathinteka emaqenjini ezombusazwe ayimfihlo nayimfihlo. Ngokuthembela kumthetho wezokuphepha oseneminyaka eyikhulu ubudala ohlanganisa i-Regulation III ka-1818, uhulumeni uphinde waphasisa uMthetho Wokuchibiyela uMthetho Wobugebengu wase-India wango-1908 kanye noMthetho Wezokuvikela e-India ngo-1915 ukuze ulawule udlame lwezepolitiki olubhekiswe kuhulumeni.
Kodwa, njengoba uGhosh ephikisa, impendulo yama-impiriyali kwakungekona nje ukudlulisa imithetho ecindezelayo. Ngokuphambene nalokho, benza izimvume—izivumelwano ezikhulayo—ezibheke ekuzimeleni nakwezinye izimfuno “zamaphekula,” futhi bazama ukuklomelisa ngokungafanele abaxhumanisi babo “abangenabudlova” beCongress. I-Bengal yaphinde yahlanganiswa; amaNgisi athutha inhloko-dolobha yawo esuka eCalcutta aya eDelhi ukuze abaleke eqenjini lamaphekula kuleso sifundazwe.
I-Revolutionary Struggles 1914-1918: Lapho kuphela ukunyakaza kweSwadeshi ka-1905 kuya ku-1907 kwaqala lokho okwakubizwa ngokuthi, ngokumane, "I-Terrorist Movement" kusukela ngo-1907 kuya ku-1917. Amaphekula avula ngokuhlaselwa kwe-Bengal Lieutenant Governor Andrew Fraser eMidnapore ngo-1907. Phakathi ne-WWI, i-Ghadar inhlangano yazama ukuketula umbuso waseBrithani izikhathi eziningi—ukuhlubuka (okuye kwavinjwa) ngo-February 1915 okwakuholwa uRash Behari Bose kanye nokunye (okubhuntshisiwe) ukuhlasela eCalcutta okwakuhlelelwe uSuku lukaKhisimusi ka-1915. Abavukeli baseBengal bagasela emadepho ezikhali, bathola usizo lwezempi eJalimane, balwa. Impi eyalwa nabaseBrithani ngoSepthemba ka-1915 e-Chasakhand, yaze yasebenza nakwamanye amazwe ezindaweni ezifana ne-US ne-Japan. Abaholi bezinguquko uChittapriya Ray Chaudhuri noJatindranath Mukherjee bobabili bafa kule mpi.
Impendulo yabaseBrithani emizamweni yamaphekula ezindaweni zabo zamakoloni kwaba ukuphasisa imithetho yesikhathi sempi: Umthetho Wokuvikela Umbuso e-Ireland, kanye Nomthetho Wokuvikela I-India. Kodwa futhi ukwenza izivumelwano.
Ushintsho ngo-1919: Isibhicongo sika-Amritsar sango-1919 sasiwukubulala kwamakhulu ababhikishi ababephikisana nesifiso seBrithani sokwelula izinyathelo zesikhathi sempi unomphela ngoMthetho we-1919 Rowlatt. Ngemva kokubulawa, abaseBrithani bahlanganyela esenzweni sobudlova bobuhlanga kanye nokululazeka okungokwesiko, okwenza amaNdiya akhase ngamadolo emigwaqweni, isibonelo. Ngemuva kuka-1919, uGandhi uphinde wahola umkhankaso ongenalo udlame, inhlangano engabambisani. Okungaziwa kakhulu, okubhalwe nguDurba Ghosh, ukuthi umbutho wamaphekula wawulokhu uthintana noGandhi kanye noNehrus (bobabili uMotilal kanye noJawaharlal) phakathi nalesi sikhathi. AbaseBrithani baphasisa uMthetho we-Rowlatt wengcindezelo wango-1919, kodwa baphinde baphasisa uMthetho wokuqala kaHulumeni waseNdiya kanye ne-Montagu Chelmsford Reforms, bethembisa ukuzibusa esikhathini esizayo esikude.
Futhi, khumbula ukuthi ngo-1919 amaBrithani nawo alwa impi engaphumelelanga ne-Afghanistan futhi ayiphumelelanga ukuhlasela iSoviet Union entsha. Lezi zingxabano ezinodlame, zempi zibeka umongo wezinguquko ama-imperialists aphoqeleka ukuba azenze eNdiya.
I-Interwar Revolutionary Struggle
Emlandweni wama-1920s, ubuso obubonakala kakhulu bomzabalazo wamaNdiya kwakuyinhlangano kaGandhi yokungasebenzisani. Kodwa kwaba khona ukuvukela umbuso naseNingizimu ye-India, eMalabar ngo-1921, lapho amaNgisi azama ukuyiqondisa endaweni yomphakathi futhi agcina echobozekile ngenkani.
Iminyaka yawo-1920 kanye no-1930 kwakuyinkathi yezenzo eziqhubekayo zomzabalazo wezikhali. Ngawo-1920, i-Hindustan Republican Association yahileleka “ezenzweni zokuphanga zokushisekela izwe” njengaseKakori, okwathi ngemva kwalokho abaholi abane balengiswa futhi abanye abathathu bagwetshwa udilikajele. Ngo-1929, u-Bhagat Singh no-Batukeswar Dutt bajikijela ibhomu e-Central Legislative Assembly.
Ngo-1925 no-1930, abaseBrithani baphasisa Imithetho Yokuchibiyela Umthetho Wobugebengu Bezingal ezimbili. Isichibiyelo sango-1930 saqala ukusebenza ngoMashi 25. Ngo-April 18, i-Indian Republican Army no-Surya Sen namaphekula angama-60 bahola ukuhlasela e-Chittagong Armory:
“Lokhu kugasela bekuwukuhlasela okuhlelwe kahle lapho abavukeli bezwe bakwazi ukuthatha izindawo ezinkulu zamakoloni, okuhlanganisa iklabhu yaseYurophu, indawo yokugcina izikhali amaphoyisa, nehhovisi lezingcingo kanye nefoni. Abahlaseli banqamule konke ukuxhumana nezikhulu kwezinye izingxenye zeNdiya, baqoqa izikhali, futhi benethemba lokuthi bazosabisa abaseBrithani ngenkathi bejabulela ngoLwesihlanu kusihlwa ekilabhini yabo. "
Futhi ngo-1930, u-Odisha wabona ukuvukela kwezizwe ngokumelene nabaseBrithani lapho izakhamuzi zilwa namaphoyisa - uSainath wakhuluma nabanye omakadebona balokhu kuvukela umbuso. Amaqhawe Okugcina, isahluko 2.
Ngo-1931, abaseBrithani balengiswa uBhagat Singh, uShivaram Rajguru, noSukhdev Thapar. Babulale uChandra Sekhar Azad epaki e-Allahabad. Baphasisa i-Bengal Suppression of Terrorist Outrages Act ngo-1932, kodwa ubuphekula baqhubeka.
Ngo-1935, abaseBrithani benza isivumelwano esikhulu, esinye uMthetho kaHulumeni waseNdiya, owanweba i-franchise futhi wathembisa abaholi beCongress ukuthi ekugcineni bazoba ababusi (emugqeni wesikhathi wama-imperialist waseBrithani). I quid pro quo kwakuwukuthi laba baholi baseNdiya bazocindezela amaphekula. Phakathi kwezikhali zaseBrithani kwakukhona ukungabi nabudlova, kuhlanganise nenhlangano ye-Civil Disobedience. Abaholi beCongress babazi, nokho, ukuthi ngaphandle kobuphekula obuthile, amandla abo namaBritish azoba ngu-zero. Ngakho-ke badlala umdlalo wabo, besekela buthule amaphekula ngezinye izikhathi, bebagxeka obala kwabanye, kuyilapho beqhuba ukungalaleli komphakathi ngaphakathi kohlaka lwemithetho ehilela ukuboshwa kwabadlali abangenalo udlame kanye nokubulawa kwamaNgisi kanye nokulengiswa kwamaphekula angeke adlale umphakathi. umdlalo wokungalaleli. Umzabalazo wodlame wawuyinani elakhokhwa “amaphekula” ukuze labo abangenalo udlame bahlale etafuleni baxoxisane nama-imperialists.
Esahlukweni se-4 Amaqhawe Alahlekile, uSainath ukhulume nomkhiqizi wamabhomu uShobharam Gaharwar, owayesebenza e-Rajasthan nakwezinye izindawo ngeminyaka yawo-1930 kanye nawo-1940, owaqinisekisa ukubakhona yonke indawo komsebenzi wokwenza amabhomu ngesikhathi somzabalazo wenkululeko:
“Sasifunwa kakhulu ngaleso sikhathi! Ngike ngaya e-Karnataka. Ku-Mysore, Bengaluru, zonke izinhlobo zezindawo. Bheka, u-Ajmer wayeyisikhungo esivelele senhlangano ye-Quit India, emzabalazweni. Kwakunjalo noBenares [Varanasi]. Kwakukhona ezinye izindawo ezifana neBaroda eGujarat naseDamoh eMadhya Pradesh. Abantu babukela ku-Ajmer, bethi inhlangano iqinile kuleli dolobha futhi bazolandela ezinyathelweni zabalweli benkululeko lapha. Yebo, babebaningi nabanye.”
Yeka i-India 1942 kanye Nokudumazeka: Ukuze Amaqhawe Alahlekile, uSainath ukhulume nomakadebona bomzabalazo wezikhali ePunjab kanye naseningizimu eMzabalazweni Wabantu waseTelangana, oholwa nguSundarayya. Eyaziwa ngokuthi i-Telangana Uprising yango-1946, bekuwumzabalazo weminyaka eminingi endaweni enkulu, futhi ngaphezu kwezimpi nabanikazi bezindlu abangabambi, amaphoyisa kanye nabaqashi. goondas, uyabika:
“Ekuphakameni kwayo, iVeera Telangana Porattam yasabalala cishe ezigodini ezingama-5,000. Ithinte izimpilo ezingaphezu kwezigidi ezintathu endaweni engamakhilomitha-skwele angama-25,000. Ezigodini ezingaphansi kwabo, le nhlangano yabantu yamisa uhulumeni ofanayo. Lokho kuhlanganisa ukwakhiwa kwamakomidi egrama swaraj noma amadolobhana. Cishe amahektha ayisigidi omhlaba aphinde abelwa abantu abampofu. Imilando eminingi esemthethweni iveza ukuthi ukuvukelwa okuholwa ngamaKhomanisi kwenzeka kusukela ngo-1946-51. Kodwa iziyaluyalu ezinkulu nokuvukela kwase kuqhubeka lapho kusukela ngasekupheleni kuka-1943.”
Esinye isifunda esiseningizimu, i-Tamil Nadu, kwakuyisizinda somzabalazo omkhulu wokulwa ne-feudal ngesikhathi esifanayo nenhlangano ye-Quit India ka-1942. USinath ukhulume nomakadebona u-R. Nallakannu:
“Sasilwa nabo ebusuku, sijikijele ngamatshe—lezo kwakuyizikhali esasinazo—futhi sizixoshe. Ngezinye izikhathi, kwakuzoba nezimpi. Lokhu kwenzeka izikhathi eziningana phakathi nemibhikisho eyafika ngawo-1940. Sasisengabafana, kodwa sasilwa. Imini nobusuku, ngohlobo lwethu lwezikhali!”
Kwelinye idolobhana lase-Odisha ngo-August 1942, izishoshovu zathatha izintambo futhi zazibiza ngokuthi izimantshi, ziqala ukuphatha ubulungisa. Baboshwa ngokushesha, kodwa lapho sebevalelwe baqala ngokushesha ukuhlela iziboshwa, njengoba batshela uSainath:
“Basifaka ejele lezigebengu. Sakwenza konke okusemandleni… Ngalezo zinsuku, amaNgisi ayezama ukunxenxa amasosha ukuba afele empini yawo neJalimane. Ngakho bathembisa labo ababedonsa izigwebo ezinde njengezigebengu. Bathembise ukuthi noma ngubani ozobhalisela impi uzonikezwa ikhulu lama-rupees. Umndeni wabo ngamunye ubuzothola ama-rupees angama-100. Futhi babezokhululeka ngemva kwempi.
Sakhankasa neziboshwa eziyizigebengu. Ingabe kufanelekile ukufela ama-Rs 500 kulaba bantu nezimpi zabo? Impela nizoba phakathi kwabokuqala abafayo, sabatshela. Awubalulekile kubo. Kungani kufanele ube yinganono yabo ifolishi?
Ngemva kwesikhashana, baqala ukusilalela. Babevame ukusibiza ngokuthi Gandhi, noma kalula, Congress. Abaningi babo baphumile esikimini. Bahlubuka benqaba ukuhamba.”
ENtshonalanga Bengal, u-Bhabani Mahato wahlelela amasosha angaphansi komhlaba asebenza ngaphansi komzabalazo we-Quit India. Isishoshovu u-Partha Sarati Mahato utshele uSainath ukuthi kuhambe kanjani:
“Imikhaya embalwa kuphela ephila kangcono endaweni eyayizolungiselela ukudla kodwa izishoshovu eziningi ezazicashe lapho [ehlathini] zazikhona ngosuku oluthile. Futhi abesifazane abenza lokhu bacelwa ukuba bashiye ukudla okuphekiwe ekhishini labo.
Babengazi ukuthi ngubani ofike wathatha ukudla. Futhi babengazi ukuthi bangobani laba ababebaphekela. Ukuphikiswa akuzange kusebenzise abantu basesigodini ukwenza izinto zokuhamba. AmaNgisi ayenezinhloli nezimpimpi kulowo muzi. Kanjalo nama-zamindars angama-feudal ayengabahlanganyeli bawo. Lezi zimpimpi zazikwazi ukubona abantu bendawo abathwele imithwalo ehlathini. Lokho kungafaka engozini kokubili abesifazane nabangaphansi komhlaba. Futhi ayengenamuntu oyosho ukuthi obani ayebathumele—mhlawumbe ebusuku—ukuzolanda ukudla. Abesifazane abazange babone ukuthi ubani owayephakamisa izidlo.
Ngaleyo ndlela, bobabili babevikelekile ekuchayekeni. Kodwa abesifazane babekwazi okwakwenzeka. Iningi labesifazane basemaphandleni lalibuthana njalo ekuseni emachibini nasemifudlaneni, emathangini—futhi labo abahilelekile babeshintshana ngamanothi nolwazi. Babazi ukuthi kungani futhi bekwenzelani—kodwa abakaze bakwenzele obani ngokuqondile.”
The Toofan Sena
Ngo-1943, i-Toofan Sena, uphiko oluhlomile lwe- prati sarkar (noma uhulumeni wesikhashana) we-Satara, umemezele inkululeko kumbuso wamaNgisi esifundazweni saseNdiya i-Maharashtra. I-Sainath ichaza ukufinyelela kwale ndawo ezimele:
“Njengoba ikomkhulu layo liseKundal, i-prati sarkar—inhlanganisela yabalimi nabasebenzi—empeleni yasebenza njengohulumeni ezigodini ezicishe zibe ngu-600 ngaphansi kokulawula kwayo, lapho yaketula khona umbuso wamaNgisi. Ubaba kaHausabai, uNana Patil wodumo, uhola i-prati sarkar. Bobabili u-sarkar no-sena base bekhule njengamahlumela adumele enhlangano ye-Quit India ka-1942.
UNana Patil, kanye nabanye abaholi, kuhlanganise noKaputeni Bhau, bahola isibindi sokuphanga isitimela ngoJuni 7, 1943. “Akunabulungiswa ukusho ukuthi siphange isitimela,” ukaputeni etshela uSainath. "Kwakuyimali eyebiwe ababusi baseBrithani kubantu baseNdiya esayithatha." UCaptain Bhau uphinde waphikisana nombono wokuthi prati sarkar “kwakuwumnyakazo ongaphansi komhlaba.”
“'Usho ukuthini uhulumeni womshoshaphansi?' kubhodla uKapteni uBhau ecasulwa ukusebenzisa kwami leli gama. 'Besinguhulumeni lapha. I-Raj ayikwazanga ukungena. Ngisho namaphoyisa ayeyesaba iToofan Sena.'… Yayihlela ukuhlinzekwa nokusatshalaliswa [kokudla okusanhlamvu], yakha isakhiwo semakethe esivumelanayo, futhi yaphatha uhlelo lokwahlulela. Iphinde yajezisa ababolekisi bemali, abadayisi bempahla, nabahlanganyeli babanikazi bezindlu be-Raj.”
Elinye ilungu leToofan Sena wabika kuSainath bahambe kanjani bejezisa izimpimpi:
“Lapho sithola elinye lala maphoyisa, sazungeza umuzi walo ebusuku. Sasikhipha impimpi nozakwabo ngaphandle kwedolobhana.
Sasibopha amaqakala empimpi ngemva kokubeka induku yokhuni phakathi kwawo. Wabe esebanjelwa phezulu washaywa ngezinduku ematheni ezinyawo. Asizange sithinte enye ingxenye yomzimba wakhe. Amathe nje.' Azikho izimpawu ezibonakalayo emzimbeni kusukela ezinyaweni kuya phezulu. Kodwa 'wayengakwazi ukuhamba ngokujwayelekile izinsuku eziningi'. Ukungakhuthazi okunamandla. Kwaba njalo negama izwe sarkar [inothi: ngesiMarati, igama elithi 'patri' lisho 'induku yokhuni']. 'Ngemva kwalokho sasimlayisha ngemuva kozakwabo owayezomthwala ekhaya.
I-Indian National Army
Ngo-1938, i-Indian National Congress yabona u-Subhas Chandra Bose eba umongameli. Wayedume kakhulu, enesizinda samandla esizimele. Nakuba ehlonipha uGandhi, akazange azibophezele ekungabini nodlame. Waxoshwa eqenjini ngo-1939. Ngo-1941, phakathi neMpi Yezwe II, uBose wasungula i-Indian National Army, esekelwa i-Imperial Japan, inhloso yayo kwakuwukukhulula i-India ngenkani. Ngawo lowo nyaka, uNehru wadluliselwa ejele laseLucknow lapho achitha khona isikhathi namaphekula amaningi ayeboshiwe. Ngenkathi ukunyakaza kukaGandhi's Quit India kuchotshozwa ngo-1942 ezinyangeni ezimbalwa, uBose kanye ne-INA balwa, futhi uBose wabulawa ngo-1945.
Eboshelwe ubuntatheli, u-HS Doreswamy ozinze e-Bengaluru uchaze ukuhlangana kwakhe neziboshwa ze-Indian National Army akubona ukubulawa kwabantu ngo-1943:
“Ngesinye isikhathi, lapho sisejele eBengaluru (1942-43), kwakuphakathi kwamabili, kwangeniswa iqembu lezithunjwa. Langena limemeza iziqubulo, futhi sacabanga ukuthi lingaphezu kwabantu bakithi. Kodwa babengekho. Babengamasosha angamaNdiya. Satshelwa ukuthi bangamaphoyisa kodwa sasingazi kahle. Besingawazi amazinga abo.
Babeyishumi nane kubo—bevela ezifundeni ezihlukahlukene. Babethathe isinqumo sokushiya amasosha aseBritish Indian futhi bajoyine i-Indian National Army (INA) kaNetaji Bose. Bazama ukulishiya izwe. Futhi babesendleleni eya eBurma [manje eyiMyanmar] lapho beboshwa. Bonke abayishumi nane. Balethwa e-Bengaluru futhi baquliswa enkantolo yezempi. Futhi ugwetshwe intambo ngokulengiswa.
Saxoxisana nabo. Babhala phansi, ngegazi labo, incwadi eya kithi sonke. Lalithi, 'Sijabula kakhulu ngokuthi ningama-500 lapha. Leli zwe, leli Bharat Mata, lidinga igazi labantu abaningi. Siphinde sibe ingxenye nengxenye yalowo mzamo. Sizibophezele futhi ukuthi sizonikela ngezimpilo zethu kulelizwe.' Yilokho abakubhala… 'Sizwile ukuthi bonke babekleliswe ngokulandelana futhi badutshulwa bafa—bonke—ngesikhathi esisodwa… Babekwazi. Ukuthi babezofa. Kodwa babejabule kakhulu. Yingakho basinika leyo ncwadi ebhalwe ngegazi ibhekiswe kithi sonke.’”
Lapho abaseBrithani bezama ukubulala izikhulu ze-INA ngokuvukela umbuso e-Red Fort engokomfanekiso eDelhi, bagcina ngokuvukela umbuso. Ngo-1946, i-Naval Mutiny eyayizinze eMumbai yacindezelwa ngezindleko ezinkulu kumaBrithani: Umbuso Wabo WaseNdiya wawusuphelile. Encwadini yakhe ekhuluma ngempi yasolwandle, uPramod Kapoor uphawula ukuthi ngenkathi i-Quit India ibizwa ngo-1942, i-Independence yalandela ngokushesha ngemuva kwe-1946 Naval Mutiny. Ukubheka ukulandelana kwezikhathi kusikisela ukuthi ukuvukela umbuso kwaba nesinqumo esiwujuqu kunomkhankaso ongenalo ubudlova ekuletheni Inkululeko.
AbaseBrithani bashesha bahlukanisa izwekazi elingaphansi, bafaka ubuthi ku-chalice, base bedlulisela kubakhulumeli babo abakhethiwe base-Indian Congress.
Njengoba uHS Doreswamy akubeka: “Lapho abaseBrithani bephuma ezweni, benza kanjalo ngemithetho emithathu. Eyodwa, ukwakha iPakistan neHindustan. Okwesibili, ukugcina abantu kuwo womabili la mazwe behlukene ngemigqa yomphakathi. Futhi ezintathu: lezo zifunda ezingama-562 - zazikhululekile ukujoyina noma ukuphuma kule Nyunyana YaseNdiya. " Itulo lombuso wenkosana laphazanyiswa uhulumeni wangemva kwenkululeko, kodwa itulo lomphakathi kanye netulo lokuhlukanisa kokubili kwaphumelela. Kanjalo nokuxhaswa kwenganekwane yokuthi ukuzimela kwamaNdiya kwavela ochungechungeni lwemikhankaso engenalo udlame, hhayi ezinqubweni ezifanayo zomzabalazo wenkululeko kazwelonke ohlomile ezenzeka eNdiya njengazo zonke ezinye izindawo emhlabeni ezazibhekene nesimo esifanayo.
Ukulimala Okubangelwa Inganekwane Yokungabi Nobudlova
Inganekwane yokungabi nabudlova yasiza ekulondolozeni i-feudalism. Njengobugqila nokuhlukaniswa e-US, ubukoloni eNdiya baketulwa udlame. Kodwa futhi njenge-US, inganekwane yokungabi nabudlova yenze umonakalo wangempela kupolitiki yaseNdiya. Owalandela uGandhi ngokomoya, uVinoba Bhave, wahamba izwe lonke ezama ukukholisa abanikazi bomhlaba ukuthi benze izinguquko zokuzithandela zomhlaba (qhathanisa nalokhu nezinguquko ezinodlame zomhlaba ezenziwa ezweni elingumakhelwane laseShayina, elichazwe ku- Fanshen nguWilliam Hinton).
I-Vinoba Bhave's bekuwumkhankaso ongenalo udlame wokuguqulwa komhlaba owagcina ubufeudal buqinile eNdiya. Okuxakayo, Vinoba Bhave bekwaziwa ukuthi bebesabisa abanikazi bomhlaba ngodlame—esho ngokucacile ukuthi ngokunikela ngokuzithandela ngomhlaba othile, abanikazi bomhlaba babengazisindisa ekuvukeleni kobudlova okuzayo. Futhi, sibona abaholi abangenalo udlame bebeka abampofu esikhundleni sofake isicelo, becela imvuthu kubacebile ngokusekelwe kulokho okungenzeka okukude kwenguquko esikhundleni sokusebenzela ukuhlela abampofu ngaleyo nguquko.
Inganekwane yokungabi nabudlova ayikhiqizi imiphakathi engenalo udlame. Enye yezimpikiswano ezimaphakathi zokungabi nodlame ezisukela ku-Gandhi ukuthi izindlela ezingenalo udlame ziholela eziphethweni ezingcono. UNoam Chomsky wakubeka ngale ndlela Inkulumompikiswano ka-1967 noHannah Arendt:
"Kimina, ngokuncane esikwaziyo ngezindaba ezinjena, kuvela ukuthi umphakathi omusha uphuma ezenzweni ezithathwayo ukuze uwakheke, futhi izikhungo kanye nemibono oyithuthukisayo azizimele kulezo zenzo; empeleni, zinemibala eminingi kakhulu yizo, zibunjwe ngazo ngezindlela eziningi. Futhi umuntu angalindela ukuthi izenzo ezingenangqondo nezinonya, kungakhathaliseki ukuthi ziyini inhloso yazo, nakanjani zizobeka isimo futhi zonakalise ikhwalithi yeziphetho ezifinyelelwayo. Manje, futhi, ngokwengxenye lokhu kuyindaba nje yokukholwa. Kodwa ngicabanga ukuthi okungenani kunobunye ubufakazi bokuthi imiphumela engcono ilandela ngezindlela ezingcono.”
Njengoba impikiswano ka-Gandhi yokungabi nabudlova yayisekelwe embonweni wokuthi kusho ukuthi neziphetho azihlukaniseki nokuthi ukukhetha izindlela ezinobudlova kungaholela eziphethweni ezinodlame, kufanele kulandele ukuthi ukubaluleka okuyinhloko kokungabi nabudlova emzabalazweni wenkululeko waseNdiya kwaholela ekubeni i-India ibe izwe elingenabo udlame ngokukhethekile. ngemva kokuzimela. Umbhali wamaKhomanisi waseNtaliyane uDomenico Losurdo, encwadini yakhe Ukungabi Nobudlova: Umlando Ongaphezu Kwenganekwane, iyaphendula: “[Ngi]ngabandakanyi umfuziselo wokungabi nobudlova, i-India namuhla ingelinye lamazwe anobudlova kakhulu emhlabeni. Ukungqubuzana kwezikhali phakathi kwamaqembu enkolo nezinhlanga ezahlukene kusabalele; ikakhulukazi, ukubulawa kwamaSulumane namaKristu kuphindaphindeka.”
Ukungahlukaniswa kwezindlela neziphetho kuyimpikiswano ngokumelene ukungabi nodlame. Ukungabi nodlame kuyindlela ebandakanya ukuncenga abanamandla imvume nokubamema ukuthi benze udlame ngaphandle kwemiphumela bona ngokwabo: kuholela emphakathini one-elite ozizwa ungenasici ngokuphelele ukwenza udlame oluhlasimulisayo ngenkathi ubhekene nabaphikisi abazozama, okubi kakhulu, ukuncibilika. izinhliziyo zabo ngesibonelo sokuhlupheka. Iphendula abacindezeli babe abantu ababi kakhulu, abadakwe amandla futhi bengezwa mphumela.
I-Decolonization Iwuhlelo Olunodlame, futhi I-India Kwakunjalo
Njengoba u-Losurdo esho encwadini yakhe, ukungabi nabudlova kuwumqondo omuhle owasungulwa e-UK nase-US ukuqinisekisa ukuthi ukumelana nobugqila ngeke kuphumelele-ukugcina ukumelana nesinye sezikhungo ezimbi kakhulu ezake zasungulwa ngaphakathi kwemingcele elawulekayo. AmaKristu alwela ukuthula namaQuaker asungula ngoba ayengafuni ukuhlanganyela ebudloveni bobugqila. Bambalwa kakhulu kubo abashukunyiselwa ukuba balwe nobugqila ngobudlova.
Izitha zikaGandhi zamaNdiya ziye zaphikisana ngokuthi yilezi zimpande zobuKristu, i-Anglo-American okuvela kuyo ukungabi nabudlova kukaGandhi, hhayi emicabangweni yamaHindu. ahimsa or satyagraha. Ekugcineni, abantu baseNdiya abazange baziphathe njengezazi zakwamanye amazwe. Benza okwenziwa yibo bonke abantu ababengamakoloni: balwa umzabalazo wezikhali wenkululeko.
Njengoba silahlekelwe yinganekwane yokungabi nabudlova, yiziphi izifundo zomzabalazo wangempela wokuzimela waseNdiya futhi zingena kanjani ekuqondeni kwethu izinguquko zomphakathi? Kuyacaca ukuthi eminye imizabalazo—yokuthuthukisa amaholo noma izimo zokusebenza, izinsiza zikamasipala ezingcono, noma eminye imizabalazo yokulingana. Ngaphakathi umphakathi-ungagcinwa endizeni engenalo udlame. Ubukoloni, obusekelwe ekucindezelweni kobuhlanga kanye nokwehliswa kwesithunzi sobuntu, angeke kube njalo, futhi neNdiya akuyona into ehlukile. Njengobukoloniyali ngokwayo, ukungabikho kwesixazululo esingenabudlova sobukoloni kuyadabukisa, kodwa ngokushesha lapho iqiniso liqashelwa abagqugquzeli boshintsho lwezenhlalakahle, kungcono.
Lesi sihloko sakhiwe ngu Umnotho Wabo Bonke, iphrojekthi ye-Independent Media Institute.
UJustin Podur ungumbhali ozinze eToronto futhi ungomunye obhala i-Independent Media Institute. Ungamthola kuwebhusayithi yakhe kokuthi i-podur.org naku-Twitter @justinpodur. Ufundisa eNyuvesi yase-York ku I-Faculty of Environmental and Urban Change.
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