Mahatma Gandhi - Fight for Indian Independence. Forge of Empires Daily Challenges Challenge Tips: Forge of Empires Secrets

residential building - residential building
premium residential - premium residential building
well, since this is a chest, there will be at least 6 prizes.
It is unlikely that there will be rare event buildings, but if there are bipods, premium houses and production facilities, robbers, maybe paint is also not bad.
From a black sheep, at least a tuft of wool :)

It is not clear what the Masonic symbolism is in the picture for.

To the attention of those who still do not have an Observatory, but have accumulated a lot of apples.
The next three days in a cell with a castle are played observatory blueprints(under the chest for 75 apples).
If you open the chest until the drawing falls out (it depends on luck - it may fall out the first time or not fall out at all), then the castle will fall.
After the castle falls, you can buy yourself as many blueprints (at a price of 75 apples per blueprint) as long as you have enough apples.
Those. no need to win anymore, you can just buy blueprints.
That. there will be a chance to collect the entire set of drawings and build the foundation of this aircraft in the city.

Keep in mind that next time you can only win blueprints in the Christmas event.
And the Observatory is a very important building for the GI. Especially for GIs with low age players, this is a high level priority.
It gives to the treasury of GI several (depending on the era) units of each product of this era once every 24 hours.
A full treasury allows the GI to open new levels in the Expedition, fight on the guild map and solve other problems. org. questions.
And personally the player will help ease the burden of taxes paid to the treasury.

Prizes of the day - Plan.
September 26 Robber's Dwelling
September 27 Sanctuary of Knowledge
September 28 & 29 Medium medal package

The event has entered its final stage. It makes sense to hurry up to attach all the accumulated apples to the most delicious prizes: a lair (a barracks that allows you to build 2 free robbers, and if you have Alcatraz, stamp them indefinitely) and a sanctuary of knowledge (they give 1 CO every 24 hours - like a sundial from exp, but smaller).

Pay attention also to the fact that for the next three days in a cell with a lock under a large basket, 2 Observa blueprints are played. If you pull this prize out of the basket, you can buy as many pairs of blueprints as you need with apples.

HALLOWEEN 2017

Tasks:


































35. Scout the province.

Prizes:

HISTORICAL EVENT, DEDICATED Mahatma Gandhi

Time spending: from 5 to 12 October.
A small event of 14 tasks before the big Halloween one.

Tasks:
1. Get 100 coins and spend 10 CO.
2. Construct one culture building of your era or 2 of the previous one. Spend 10 SP.
3. Get the villagers excited and spend 10 CP.
4. Get 30 units. Goods and spend 10 CO.
5. Buy 3 SP and spend 10 SP.
6. Construct 3 residential buildings of your era or 4 of the previous one. Spend 10 SP.
7. Finish 8 times a 15 minute production and 8 times a 4 hour production.
8. Scout a province or complete 12 encounters in Guild Expeditions. Spend 10 SP (on the RU server, the task may be different).
9. Perform sabotage in 5 sectors on the world map or buy 5 COs. Spend 10 SP.
10. Capture 3 sectors without a fight or destroy 75 enemy units in battle. Spend 10 SP.
11. Motivate 30 buildings and spend 10 CO.
12. Research technology or donate 300 food. goods of the current or previous era to the guild treasury. Spend 10 SP.
13. Visit 5 Taverns of friends and collect 250 silver in the Tavern.
14. Gain control of a province or donate 900 food. goods of the current era in the treasury gi. Spend 10 SP.

Prize:
Portrait of Gandhi and cultural building Pavilion: 4x4, gives happiness and adds % to hammer production (increases with each era).
The pavilion is similar to the buildings from the "Maharaja's Fountain" set. Same Indian style.

2 news:

For the sake of such a tiny little exhaust, I don’t really want to draw ... force the laptop screen by dragging it back and forth. Even if goods and medals come across. All the same, they have such a volume, as if the microbe farted.

2 news:
1. The long-awaited Halloween event has begun.
2. "Incidents" appeared in the game. They glow (so they are easier to detect) and hide all over the map (on the city street, in the forest park of the surroundings and on the sea).

By the way, I did not like the events.
I found 2 incidents (in the forest park and in the sea): coins and coins of 480 each (for the era of progress).
For the sake of such a tiny little exhaust, I don’t really want to draw ... force the laptop screen by dragging it back and forth. Even if goods and medals come across. All the same, they have such a volume, as if the microbe farted.

Professor, where are the conditions of the tasks for the event? Enlighten me please.

HALLOWEEN 2017

Halloween 2017 has already begun on Beta in Forge of Empires. There will be 45 tasks in the event. We will start soon.
Given how many tasks (and prizes) this year, the event will last at least a month.

Tasks:
1. Spend 5 CO and collect 150 coins.
2. Spend 5 SP, build 2 decors from your age or 3 from the previous one.
3. Spend 5 CO and motivate 10 buildings.
4. Spend 5 CO and collect 30 Food. goods.
5. Spend 5 CP and complete a 5-minute production in the workshop 15 times.
6. Buy 4 SP and spend 5 SP.
7. Spend 10 SP, capture 2 sectors without a fight, or defeat 70 enemy units.
8. Spend 5 CO and get 150 hammers.
9. Spend 5 CP and finish the 15 minute production 20 times.
10. Spend 5 CP and get the villagers excited.
11. Spend 5 CP, build 1 culture building of your era or 2 of the previous one.
12. Spend 5 CP and complete 1 hour hammer production 25 times.
13. Spend 10 CP, learn a technology, or complete the first level of the Guild Expedition.
4. Activate one buff in the Friends Tavern or spend 8 SP.
15. Spend 5 SP, get one unit of your age or 2 of the previous one.
16. Spend 5 CP, complete hammer production 15 times in buildings of the same age or 20 times of the previous one.
17. Spend 5 CP and visit 13 Taverns of friends.
18. Spend 5 CO and get 70 Food. goods.
19. Spend 5 CP, build 4 residential buildings of the same era or 6 of the previous one.
20. Spend 10 CP, capture a province, or walk 12 steps in a Guild Expedition.
21. Build 10 decor and motivate 25 buildings.
22. Spend 5 SP, get 2 units of your age or 3 of the previous one.
23. Spend 10 FP, scout a province, or invest 700 units in the treasury. goods of its era or a previous one.
24. Complete an 8 hour production 10 times and a 4 hour production 10 times in the workshop.
25. Spend 5 CP. Win 2 battles or donate 30 goods from the current or previous era to the guild treasury.
26. Build 1 commodity building of your era or 2 of the previous one. Complete a 15 minute production 20 times.
27. Capture 3 sectors without a fight.
28. Hire 3 units of your age or 4 of the previous one. Collect or trade 100 units. goods.
29. Spend 5 CP. Collect 1000 silver or buy 15 CP.
30. Research one technology.
31. Spend 5 CP and complete a 5 minute production 25 times.
32. Spend 5 CP. Destroy 16 alien units in battle or sacrifice 40 units. goods of the current or previous era to the guild treasury.
33. Spend 5 CP. Build 3 decorations from your era or 4 from the previous one.
34. Spend 5 CP. Spend 600 Silver at Friends Tavern or buy 8 CP.
35. Scout the province.
36. Complete a 5 minute production 16 times. Complete watchmaking 12 times.
37. Build 2 culture buildings from your era or 3 from the previous one. Get the residents excited.
38. Collect or exchange 100 units. goods. Motivate or upgrade 35 buildings.
39. Spend 5 CP and capture 3 sectors on the world map.
40. Complete a 15 minute production 20 times and complete a 4 hour production 12 times.
41. Recruit 4 units of your era or 5 of the previous one. Complete any story quest.
42. Win 5 battles in a row. Donate 100 Food goods of their own or previous era to the treasury of the guild.
43. Activate 3 buffs in the Friends Tavern or spend 30 SP.
44. Finish watchmaking 25 times.
45. Take control of the province.

Prizes:
For completing the first task, you will be given a single-cell decor Jack O'Lantern Chapel.
For completing 7 tasks - Cemetery (3x3, gives happiness).
For completing 13 tasks - a haunted house (2x2, takes away happiness, but gives coins).
For completing 20 and 30 tasks - improvements for the Cemetery.
Well, the super prize for completing 45 tasks is the Black Tower (4x5, takes away happiness, but gives coins + 5 goods, 3 bipods and coins when motivated).

Reminder

The national liberation struggle in India was carried out by a wide range of political organizations and movements, which were united by common goal end of British colonial rule.

The first organized movements for the liberation of India appeared in Bengal. At first they advocated the use of military force to gain independence, but later moved on to political struggle, the main milestone in the development of which was the formation of the Indian National Congress.

During the last stage of the struggle for independence, which began in the 1920s, the Indian National Congress adopted the policy of non-violence promoted by Mahatma Gandhi.

For over 30 years, Mahatma Gandhi was the inspirer and organizer of the Indian national liberation movement. His selfless service to the Motherland and the selfless efforts of many, many followers crowned the heroic struggle of the Indian people for national and political freedom with a historic victory. Mahatma Gandhi also had a chance to see the first results of those social transformations to which he dedicated his life.

At the same time, the great ascetic realized with anguish that political independence from external control does not automatically solve either interreligious, interethnic or social problems of India. The rejoicing of the Indians on the night of August 14-15, 1947, when the tricolor flag of independent India was solemnly raised over the Red Fort in the center of Delhi, was only the beginning of a difficult and thorny path to create an independent strong state. The spiritual leader of the country, Gandhi, felt this like no one else.

For all mankind, Mahatma Gandhi forever remained "the apostle of non-violence." The personality of the Mahatma and his teachings had a huge impact on many national leaders who led the liberation movement in the East. The socio-political methods of Gandhi's struggle became widespread both on the African continent and in Latin America. In the US, movements against racial and national discrimination are also based on the ideals and principles proclaimed by Gandhi. Here is what Martin Luther King Jr. had to say about him: “Love was for Gandhi a powerful tool for social change. It was in the meaning that Gandhi attached to love and non-violence that I found the method of social reform that I had been looking for for many months. I realized that this is the only morally and practically correct method available to an oppressed people in the struggle for liberation.

Mahatma Gandhi (1869-1948) - one of the leaders and ideologists of the Indian independence movement from Great Britain. Actively devoting himself to the national liberation movement, Gandhi formulated the philosophy of non-violent struggle - satyagraha - which became the spiritual, moral and socio-political foundation of supporters of peaceful transformations.

The goals and methods of Gandhi's struggle were close to some utopian trends and Tolstoyism. Gandhi himself noted: “Three contemporaries had a strong influence on me: Raichandbay with his direct communication with me, Tolstoy with his book “The Kingdom of God is within you” and Ruskin with his book “At the last line”. Thus, the views of Hinduism, Christianity and socialism were surprisingly intertwined in the life of one person.

The fundamental feature of the national liberation struggle of Mahatma Gandhi was that he rejected any form of violence. Preaching his philosophy for more than three decades, the great ascetic contributed to the moral renewal of Indian society. His lofty ideals and principles, changing social stereotypes, greatly influenced the alignment of political forces in the country. Thanks to the broad popular front of non-violent resistance, as well as the reasonable activity of the political core in decisive moment In 1947, India peacefully gained independence from Britain.

“In this small, physically weak man, there was something hard, like steel, indestructible, like a rock, something that no physical force, no matter how great, could cope with ... He possessed some then with royal grandeur, inspiring involuntary reverence in those around him ... He always spoke simply and to the point, without superfluous words. The listeners were affected by the absolute sincerity of this man, his very personality; it seemed that inexhaustible sources of inner strength were hidden in it ... Having found inner peace, he radiated it to those around him and walked along the winding paths of life fearlessly, with a firm step, ” Jawaharlal Nehru wrote.

Mahatma Gandhi's childhood name was Mohandas Karamchand Gandhi. He was born on October 2, 1869 in the Gujarati principality of Porbandar. Gandhi's ancestors belonged to the Vaishyas (merchants) - the third caste-varna of Hinduism. Gandhi's father served as a minister in a number of principalities of the Kathiyawar Peninsula. Gandhi's worldview was formed under the influence of the Hindu religion, in the family its customs were strictly observed.

Upon reaching the age of 19, Gandhi was sent to England to receive a law degree. After graduating from it after 3 years, in 1891 Gandhi returned to his homeland, having received a lawyer's practice in Bombay. But already in 1893, Gandhi went to serve as a legal adviser to a Gujarat trading company in South Africa.

Faced with the facts of the oppression of Indians, Gandhi leads the fight against racial discrimination and organizes peaceful demonstrations, as well as petitions with demands to the government. This first attempt at non-violent resistance brought real success: some discriminatory laws against South African Indians were repealed.

The tactics of non-violent struggle developed in South Africa, Gandhi called Satyagraha. In two wars, the Anglo-Boer (1899-1902) and the Anglo-Zulu (1906), Gandhi creates sanitary detachments from among the Indians who help the British soldiers. By his actions, he wanted to demonstrate the loyalty of the Indians to Great Britain, although he considered the struggle between the Boers and the Zulus (by his own admission) fair. According to Gandhi, these actions were to convince the British to abandon the colonization of India and give it self-government.

In the South African period, Gandhi got acquainted with the works of L. N. Tolstoy, entered into correspondence with him. This had a great influence on him. Subsequently, Gandhi repeatedly emphasized that he considered Leo Tolstoy his teacher and spiritual mentor.

In 1915, Gandhi returned to his homeland. Here he becomes close to the Indian National Congress (INC) and soon takes the position of one of the key leaders of the national liberation movement in India - he becomes the moral inspirer and ideological leader of the INC.

World War I 1914–1918 had a profound effect on the life of Indian society. Contradictions between the local population and the colonialists sharply escalated. And after the Great October Socialist Revolution, a mass anti-imperialist movement began in India. This helped Gandhi to realize that in the fight against the colonialists for any social and political concessions, it is necessary to rely on the broad sections of society, that only the support of the masses will allow the national liberation movement to achieve the independence of the country.

From that time on, Gandhi and his followers began to travel throughout the country, speaking at crowded rallies calling for resistance against British rule over India. At the same time, Gandhi's supporters condemned the class approach and revolutionary calls to fight the colonialists. They preached permission social conflicts peaceful litigation.

These methods of non-violent resistance seemed perfectly reasonable to the Indian bourgeoisie. That is why it was created at the end of the 19th century. Hindu bourgeois and intellectuals of the INC accepted and supported Gandhi. Under the leadership of Gandhi, the INC developed from 1919 to 1947 into a serious social movement, becoming a mass and influential national anti-imperialist organization - this is one of the main historical merits of Gandhi, as it happened thanks to the unconditional trust of a huge number of people in the personality and ideas of Gandhi himself. It is no coincidence that Gandhi received the high name Mahatma - "Great Soul".

The first Mohandas Karamchand Gandhi called Mahatma Rabindranath Tagore. And this high appreciation of Gandhi by the great writer accurately expressed the attitude of the Indian people towards their great son.

The philosophy and educational activities of Gandhi represented a new stage in the development of spiritual and religious humanism of the twentieth century. His ideas of achieving peace, goodness, a happy life for people were equally significant for most peoples.

From childhood, Gandhi learned to behave according to the rule expressed in the Indian aphorism "There is nothing higher than truth." He also learned that non-harming and non-violence is the highest virtue (ahinsa paramo dharma). Although the principle of "ahinsa" is well known in the Hindu parts of India, it was most strictly applied by the Vaishnavist and especially by the Jainists (whose influence turned Gandhi's homeland of Gujarat into a country of the strictest vegetarianism).

In London, Gandhi diligently studied everything great and valuable that the West had created: the works of French and English philosophers, the books of the Old and New Testaments. Gandhi writes: “The New Testament makes a peculiar impression, especially the Sermon on the Mount, which won my heart. I compared it to the Gita. “And I tell you, do not resist (do not resist) evil: but if someone hits you on the right cheek, turn to him the other also ...” My inexperienced mind tried to combine the teachings of the Gita, the “Light of Asia” and the Sermon on the Mount. Such self-denial was for me the highest form of religion, which most attracted me.

By the time he left London for India, in 1891, all the basic principles of his life were firmly established; accordingly, habits took shape. He becomes a supporter of the path of life, which, in his opinion, is the best, contributing to the development of the world under the leadership of great people, and in which East and West can come together. The later years of Gandhi's life in India, South Africa, and finally India again must be seen in the light of practical application his original beliefs and their development in all aspects of his life.

During this period, Gandhi studied Tolstoy and Ruskin's interpretation of Christianity and its application to individual and social life. Tolstoy's book "The Kingdom of God is within us" prompted Gandhi to comprehend the practical application of the principle of non-resistance. Gandhi was also influenced by the American moral reformer and writer Henry David Thoreau, whose work Civil Disobedience he read with admiration. It is interesting to note that both Thoreau himself and his friend Ralph Waldo Emerson were heavily influenced by the Bhagavad Gita and the Upanishads.

The discriminatory legislation drafted by the British rulers effectively deprived the Indians of civil rights. Gandhi decided that it was possible to change this reality through the use of the principle overcoming evil through love. To this end, he developed and applied the practice of passive civil resistance: it was suggested to ignore immoral laws, despite prosecutions, threats of imprisonment and all kinds of suffering, but not to feel desires for retribution, hidden hatred or anger. Gandhi hoped that in this case, even the most cruel rulers would eventually soften, realize their mistakes and correct them. Gandhi had very high hopes for his method, for he had a deep faith in the goodness of mind of the British people, which, he thought, could be developed with the help of morality - by showing in an effective form the authenticity of grievances and the rightness of one's cause.

As we know, this method of non-violent struggle eventually led to success. However, this success was not determined at all by the kindness of the British. Success was preceded by a long preparation of Gandhi himself, training of associates by his personal example, readiness to make any sacrifices and inflexibility in matters of truth and justice.

Gandhi believed that since he wholeheartedly, faithfully serves society and teaches the same to his followers, he should give up money and pleasures, lead a simple and restrained life, and teach others such a life by his personal example. Gandhi put these beliefs into practice, in major social experiments. In South Africa, he founded a farm in the village and attracted followers of different nationalities, confessions, different skin colors to organize a commune based on the principles of simple life and high ideology.

This commune was a large international family with a common table and common property and lived thanks to the work of each member according to his (or her) abilities. In South Africa, Gandhi tried as many professions as one person can hardly imagine in one lifetime. He worked as a teacher, accountant, publisher, gardener, hairdresser, tailor, shoemaker, nanny, midwife, therapist, etc.

Several times during the wars of Great Britain, Gandhi used his influence among the Indian people to organize a field hospital corps, he himself led it, he himself picked up the wounded and looked after them. Selfless work enriched his heart, deepened his convictions, increased the number of his followers and supporters, and his silent self-denial won the admiration of the peoples of the whole world. People began to be convinced that the highest ideals of religion and morality can be applied even in political life.

During these years, Gandhi formulated for himself the main life principle, which he tried to adhere to throughout his life: "Never demand from a person what you do not do yourself."

This is how, in reflection and experience, the basic principles of Gandhi's philosophy were formed (given below).

First, a person is the highest value. That is, a person must be treated with respect, without making any exceptions. The Indian thinker considered mankind as a whole, and not as a collection of different peoples or religions. In his opinion, all people are equal, and everyone has the right to respect. Therefore, Gandhi waged an uncompromising struggle against caste inequality and did everything possible to improve the lives of the “untouchables”.

Secondly, any person has a conscience and, therefore, everyone is ready to recognize in himself the desire for the best, for personal development, for the fight against violence and bad phenomena in Everyday life. But it is worth doing this without showing reciprocal evil.

Thirdly, it is not enough just to realize the desire for growth in oneself. There should be regular self-improvement and the manifestation of the principles of non-violence in life, in practice.

Gandhi argued that a person's reaction to injustice has three forms: reciprocal aggression, passivity, active non-violence. Reciprocal anger is contrary to the principle of respect for a person. Passivity - too, because inert submission to evil only makes it stronger. And here active non-violence allows you to destroy fear, to insist on your own life position, and not move away from it, and eventually achieve a result.

Here are 10 quotes from the teachings of Mahatma Gandhi

Forgiving is more courageous than punishing. The weak cannot forgive. Forgiveness is the property of the strong.

Overcome hatred with love, untruth with truth, violence with patience.

An eye for an eye will make the whole world blind.

The only tyrant I accept in this world is a quiet inner voice.

Happiness is when what you think, say and do is in harmony.

Live as if you will die tomorrow; learn as if you will live forever.

You must not lose faith in humanity. Humanity is an ocean; if a few drops in the ocean are dirty, the ocean does not become dirty.

One ounce of practice is worth more than tons of sermons.

What difference does it make for the dead, the orphans and the homeless, in the name of which arbitrariness and destruction are being created - in the name of totalitarianism or in the name of democracy and liberalism?

Your beliefs become your thoughts. Your thoughts become your words. Your words will become your actions. Your actions will become your habits. Your habits become your values. Your values ​​will become your destiny.

The moral principles worked out by Gandhi in many years of public struggle served as the foundation of his philosophical teachings. In Gandhi, the idea of ​​mass non-violent resistance to social arbitrariness for the first time takes the form of a political struggle. Gandhi chooses a name for this movement for a long time and stops at the term "satyagraha", which means "firmness in truth."

In My Life, Gandhi recalled: “No matter how hard I struggled, I still could not find a suitable term. Then I launched a competition among the readers of the Indian Opinion for the best proposal in this sense. Maganlal Gandhi [youngest son of Gandhi. - N. Kh.] composed the word "satagraha" (sat - truth, agraha - firmness) and received a prize. In an effort to make the word more understandable, I changed it to 'satyagraha', and this term in the Gujarati language has since become the designation of our struggle. Satyagraha is a word that combines both strength, and sincerity, and determination, and conviction, like no other accurately expressed the essence of the concept of resistance. This is not yielding passivity, not subservience of the weak to the strong, but also not the hostile principle of "an eye for an eye." Perfidy and violence are opposed to fortitude and inner conviction that one is right.

The basic principles of Satyagraha were formed during the period of Gandhi's political struggle in the Republic of South Africa. Historically, events developed as follows.

Published on August 22, 1906 by the government of the Transvaal, a draft law on the registration of all persons of Indian nationality (starting from the age of 8) aroused Gandhi's deep indignation. Under this law, the entire Indian population, under the threat of arrest and expulsion, had to leave fingerprints in the police registry and receive special documents. According to this law, the police were endowed with special powers: they received the right to invade the homes of Indians and even enter the traditionally inviolable female half to check documents. After reviewing the draft law, Gandhi said: “It is better to die than to accept such a law.”

The indignation of the Indians knew no bounds, many threatened that they would shoot anyone who dared to break into their house. Gandhi suggested another way of resistance: “We will not appeal to world public opinion, the Indians themselves are able to stand up for themselves. Let everyone who swears not to obey the shameful law decide for himself whether he has enough firmness, despite any persecution and even death, to keep this oath. The fight will go on for a long time, perhaps years, but I am brave and with full confidence I declare that even if a small part of the people remain true to their word, our struggle can end in only one thing - victory.

Despite Gandhi's warning that if the law passed, many Indians would proclaim Satyagraha, the government passed the discriminatory law.

In response to this, on January 1, 1908, the Indians went to a rally in Johannesburg. At the rally, subpoenas to the police for registration were defiantly burned. Gandhi, as the organizer of the Satyagraha and the rally, was arrested and thrown into prison. Together with him, many participants of the rally were arrested. But the confrontation only flared up: the repressions did not stop the popular indignation.

When Gandhi is released from prison, he decides to start Satyagraha throughout South Africa. In 1913 he managed to organize a miners' strike in Natal. After that, waves of strikes spread throughout the country. The government used weapons against the miners, many of the workers were shot for refusing to work during the strike. Mass arrests began. Thousands of people, including women and teenagers, ended up in dungeons. The conditions of their detention were unbearable, many died. Gandhi was again arrested and, while in prison, tried to encourage people and alleviate the suffering of sick prisoners. But the protest movement was unstoppable, and the authorities had to release Gandhi.

After leaving prison, Gandhi announces the famous "peaceful protest march" from Natal to the Transvaal. On November 6, 1913, a column of many thousands began its journey. The campaign itself was already a demonstrative violation of the law, since the Indians were forbidden to move from one province to another, and the campaign could end for them in prison and expulsion. But the courage and determination of Gandhi, who walked ahead of the stream of many thousands, inspired and strengthened the participants in the campaign, whose number grew every day. The troops sent to suppress the campaign did not dare to shoot, but tried to disperse the column, running into people with horses. When the participants lay down on the ground, the soldiers were confused, because the horses did not go over the people lying on the ground.

News of the unrest in South Africa quickly spread throughout the world and exploded public opinion not only in Europe but also in America. Many prominent political figures supported the Indians. A. Einstein, B. Shaw, B. Russell came out with indignant letters to the press. The suppression of the protest of the Indians created too wide a negative resonance for the South African government. The authorities had to make concessions. On June 30, 1914, all the laws most offensive to Indians were repealed. It was a serious political victory - Gandhi showed the effectiveness of the principle of non-violent resistance.

This is how a new tactic of non-violent struggle for independence historically crystallized at the beginning of the 20th century. This method of peaceful resistance to colonial rule took two forms: non-cooperation and civil disobedience. The main idea of ​​Gandhi was the desire to psychologically influence the enemy through the renunciation of violence (akhinsa) and the willingness to endure pain and suffering.

The meaning and purpose of the socio-psychological technology of Satyagraha is the transformation of an opponent into an ally and friend. Gandhi argued that the appeal to conscience is more effective than threats and violence. He emphasized that violence sooner or later leads to an increase in violence, but non-violence interrupts the spiral of evil and makes it possible to turn the enemy into a like-minded person. At the same time, Gandhi pointed out that satyagraha is not a weapon of the weak, but, on the contrary, a weapon of the strongest in spirit, since it requires those who make the decision to have will and readiness for difficult trials.

Here is how A. Sukharev describes one of the most important episodes of the Satyagraha initiated by Gandhi: “The symbol of the new satyagraha is the charkha, the traditional Indian spinning wheel.<...>At the call of the Mahatma, the whole country goes into self-sufficiency, refusing to buy English goods, including expensive fabrics. Mahatma himself sits down at the spinning wheel and makes himself clothes and shoes. Indians don't break the law, they just don't cooperate with the authorities. They buy only Indian goods (even if they are worse in quality!), they burn English fabrics that they once bought... For the whole nation, this was a spiritual breakthrough, an inner discovery. It turns out that their political and economic dependence on England is the result of their cooperation with the colonialists!

At first, the British shower Gandhi with ridicule, but soon they begin to experience shock - they are not noticed, their traditions are not revered, their trading companies suffer huge losses. It gets to the point that the Indians do not notice the Crown Prince of Wales, who comes to India. The streets of cities die out when a distinguished guest appears there, the embodiment of the sacred royal power..

The principle of civil disobedience implies the deliberate violation of laws that are contrary to morality. The main type of civil disobedience is tax evasion. Consciously inducing punishment (arrest and imprisonment) in a non-violent way of resistance, the participant of satyagraha prepares to patiently endure suffering. At the same time, it is assumed that politeness and friendliness are simultaneously shown towards the guardians of law and order, they are by no means provoked to aggression.

The principle of non-cooperation means the rejection of any agreements and contacts with unfairly working power structures. At the same time, non-cooperation is addressed not to the representatives of power themselves, but to their unworthy and unfair actions. Satyagraha supporters can cooperate with the authorities in what they consider to be fair and legal, and in this way convince the authorities to abandon bad deeds. At the same time, Gandhi emphasizes that the Satyagraha fighter must have an unlimited ability to endure suffering without the desire to avenge them.

Refusal to purchase and use British goods has become one of the most effective methods of non-cooperation. After it, it was already supposed to move on to the refusal to pay taxes by the population.

Tax evasion, however, goes beyond the non-cooperation movement. This, according to Gandhi, is already a transition to the principle of disobedience to tax laws. Gandhi understood that this was a much more dangerous step, and he warned against going over to this method of resistance. In December 1920, Gandhi stated: “I contend that the masses of the people are not ready to stop paying taxes. They still lack self-control. If I could be sure of non-violence on their part, I would ask them today to stop paying and not waste free moments of people's time.

In this regard, Gandhi emphasized that participation in nonviolent resistance requires high moral qualities from its supporters. And he formulated a system of vows that an adherent of Satyagraha should give, while stipulating that only a person with spiritual strength can give a vow. Gandhi wrote that the main principle here is “Do what needs to be done at any cost. Anyone who justifies himself that he can do something "as far as possible" shows moral weakness. If it is intended to do "as far as possible" in advance, then this means a willingness to succumb to the first temptation. Can't stick to the "as far as possible" mindset.

According to Gandhi, an adherent of Satyagraha makes vows, which are the foundation for the development of his spiritual strength. First four vows: truth, non-violence or love, chastity, renunciation of property. Other vows: courage, bravery; moderation (including in food); do not steal; necessary work; equality of religions; anti-untouchability; self-discipline.

Thus, in the complex political struggle of civil disobedience and passive resistance, the philosophical concept of Gandhi took shape. Satyagraha is a peaceful but uncompromising struggle without anger and shots. In this struggle, the supporters of the resistance have no other weapon than their own lives. Non-violent resistance begins when people cannot do otherwise, because they are deprived of their honor and the right to a decent life.

The struggle for Indian independence began to take on a massive character with the return of Mahatma Gandhi to his homeland in 1915. He became a national hero. His political victories in South Africa not only provided the Indians with a model of the success of the strategy of non-violent resistance, but also made Gandhi the "spiritual father" of India and the leader of the struggle against the colonial regime.

And this struggle with the end of the First World War escalated, especially because the British authorities canceled all the political "indulgences" that were given to the Indians during the war years, when India sent 985,000 soldiers to the British army. It was this cruel step on the part of Britain that gave impetus to the development of the program of non-violent struggle, which Gandhi developed into the philosophy of non-violence - satyagraha.

The outstanding role of Mahatma Gandhi in organizing mass non-violent resistance campaigns in the 20-40s brought him universal love and respect in India. During this period, Gandhi not only became the ideological leader of the INC, but also launched a persistent campaign of religious reconciliation among the Hindus, Muslims and Christians of the country in the name of a united and free India. In many respects, it was thanks to the influence and perseverance of Gandhi that a broad and active, and moreover, a nationwide, anti-colonial front was formed and strengthened in the country.

The formation of this front was largely determined by the fact that India in that era was an almost entirely peasant and deeply religious country. Peasants not only made up the vast majority of its population, but also the working class that was forming in this era, and the majority of artisans, and a significant part of the urban and rural bourgeoisie - many of them were recent peasants and retained strong peasant roots. Gandhi, with his deep understanding of the traditions, beliefs and psychology of the lower classes, with a brilliant knowledge of the texts of sacred books and the poetics of the religious and cultural heritage of the country, with precise addressing to this heritage rooted in the masses, always knew how to find ways to express his ideas. correct words touching the heart.

Sometimes Gandhi is accused of a certain "primitiveness" of his socio-philosophical constructions. These accusations are clearly unfair. Gandhi became a Mahatma precisely for the reason that he fully used in his philosophy and political agitation the deep layers of ancient Indian culture rooted in the minds of the masses and was able to combine the religious, moral-ethical and socio-political content of this culture in his teaching on Satyagraha. The principles of non-violent resistance declared by Gandhi were deeply in tune with popular religious, moral and social ideals. Including those historical utopias of the social system of justice and general welfare, which were described in the canonical sacred texts.

Gandhi found the necessary images and words, because he drew them from the cultural, historical and religious tradition. Therefore, his ideas and appeals were understandable and close to the peasant, and the artisan, and the worker, and the merchant. They were passed from mouth to mouth, became "new folklore" and quickly spread throughout the country.

We emphasize that Gandhi's philosophy not only declared non-violence to be the core of the liberation process, but also resolutely denied the class struggle, considering it the most dangerous mechanism for the destruction of anti-colonial national unity. It was this feature of Gandhism that determined the active participation in the movement not only of the lower classes, but also of broad sections of the bourgeoisie and a noticeable part of the Indian aristocracy, who were keenly interested in the peaceful elimination of British colonial rule.

Political opponents often reproached Gandhi for compromising with the British authorities and not using the opportunities of mass non-violent resistance that opened up to the end. However, Gandhi very accurately sensed the mood of the masses and understood when there was a threat of overflowing the protest into a violent register. And in these cases, with his authority, he decisively stopped the protest, realizing how much the movement is capable of discrediting and destroying itself if it starts to develop into bloody excesses.

History has shown that these fears of Mahatma Gandhi were not in vain - the violation of the principle of non-violence was the tragedy of the movement. In 1947, the British policy of provoking conflicts between Hindus and Muslims led to an increase in sectarian clashes, and then actually escalated into a sectarian civil war that claimed millions of lives. The result of this war was the division of the country on religious grounds into two states: India and Pakistan. Gandhi himself became a victim of this war: in January 1948, shortly after the assertion of India's independence, he was killed by a Hindu religious fanatic.

Returning to India from South Africa in 1915, the 54-year-old Gandhi became the ideological and moral leader of the liberation movement.

On May 25, 1915, Gandhi established a satyagraha ashram called Kochrab near Ahmedabad. In April 1917 he organized the first Satyagraha campaign in Champaran. In 1919, he published the first issue of the Young India newspaper.

Note that this is the era of the Great October Revolution, the echo of which quickly reached India and caused an aggravation of the anti-colonial struggle in the country. The Indian national press described with obvious enthusiasm the revolutionary upsurge throughout the world, referring to the prospects of the national liberation struggle. So, for example, the Allahabad newspaper "Abhyudaya" wrote on March 24, 1917: "The Russian Revolution convinces us that there is no force in the world that life-giving nationalism could not overcome".

Of course, this could not but alarm the British colonial administration. Viceroy of India Chelmsford announced to the British government the need for policy changes in India. In particular, a law was passed through parliament expanding the composition of voters in the central and provincial assemblies, as well as providing Indians with a quota of seats in the executive councils under the viceroy and provincial governors. In a number of provinces, Indians became heads of education and health departments, and also took up posts in other departments.

Against this background, Gandhi's political activity could not go unnoticed. His two successful Satyagraha campaigns in India and his participation in organizing a labor union in Ahmedabad made Gandhi one of the most famous figures in the Indian anti-colonial resistance. Gandhi's influence grew in the Indian National Congress, with which the Mahatma increasingly cooperated. Gandhi published extensively in the Indian press and often spoke at rallies.

At the same time, Gandhi never lost sight of his main goal - to raise the broad masses of the people to active non-violent resistance, which he considered the main mechanism for moving the country towards independence. However, he was convinced that such advancement was possible only if all the political forces of society were united under a single national leadership. Therefore, Gandhi was an opponent of the class struggle and a strong supporter of the maintenance of general civil peace and always advocated a compromise peaceful settlement of the constantly arising economic, social, ethnic, religious conflicts.

And there were enough conflicts, which was facilitated by the deep religious and caste disunity of Indian society. And so Gandhi turned Special attention for the approval in the country of the mass ideology of the patriotic unity of Hindus and Muslims, ethno-national and caste groups. One of the practical political forms of the formation and demonstration of such national unity was the “hartals” (in Hindi - “closures”), that is, campaigns for the simultaneous, widespread closing of shops and workshops for prayer and fasting. Hartals, held in many cities of the country in April 1919, marked the start of a new stage in the development of revolutionary events in India. There was a transition from the economic strikes of workers in 1918 to mass demonstrations by broad sections of the urban population, which in some places spilled over into armed uprisings.

The intensity of the strike struggle grew: in 1920-21, 400-600 thousand people went on strike in India. Workers increasingly held strikes of solidarity. In Bombay, Jamshedpur and other industrial centers, the oppressed sections of Indian society came out to protest. New trade union organizations sprang up in some places. Objectively, the conditions were developing for the organization of an all-Indian trade union center.

At the turn of 1920, a new stage of the national liberation movement began in India. This stage is associated primarily with the activities of the Indian National Congress (INC), which began to turn into a mass party. Gandhi became the ideological inspirer and leader of the Congress. The INC, in its struggle against the colonialists, adopted broad campaigns of "non-violent non-cooperation" with the authorities and "civil disobedience" - satyagraha.

Adopted in 1920, the Charter of the INC declared the goal of the INC to be the achievement of Swaraj (partial independence of India in the status of a British dominion) by "peaceful and legal means." At the same time, a group of "svarajists" in the Congress began to use political struggle in the country's parliament to achieve this goal.

In 1927, the INC put forward the slogan of fighting for the complete independence of India from Britain, which marked a new upsurge in the national liberation struggle in the country, and in 1931 adopted a program of bourgeois-democratic reforms. During this period, the left-nationalist faction, headed by Ch. Bos and J. Nehru, grew stronger in the INC.

In 1934, within the INC, the Congress Socialist Party stood out, which developed a program of radical transformations, including those of a socialist nature. The struggle of the INC against the reactionary constitution of 1935 drawn up by the colonialists was actively supported by the communists, who understood the need to strengthen the united anti-imperialist front in the country.

At the same time, satyagraha remained the main method of struggle. Gandhi emphasized that its participants do not impose their goals on opponents, but encourage the enemy to reconsider their views and abandon injustice. In this, Gandhi saw the fundamental advantages of his concept of non-violent struggle: a decision made voluntarily and consciously is lasting; the parties to the conflict are not tempted to revise it soon. Another advantage of Satyagraha was that it did not require either weapons or large material resources; it thus gives everyone the opportunity to take part in the struggle for justice.

Of course, the ideal scheme of satyagraha, based on non-violent self-sacrifice, was far from the practice of a mass movement. Not all of its participants had such an ardent faith in the principles of non-violence as to give up their lives for them. But still, few people had to sacrifice their lives. And Satyagraha campaigns increasingly proved to be politically effective.

That is, Mahatma Gandhi offered the people of India a fundamentally new way of reviving the country. He rejected both the path of an armed uprising and the path of petitions to the colonialists as unpromising, proclaiming the "third path" of ahinsa, non-violence. Gandhi repeated that ahinsa means the inner decision of a person, which is based on the recognition of love for a person and all living things as the highest value of life. Gandhi called out: “In the world there is not a struggle between good and bad people, but a struggle between Life and Death, Good and Evil in the soul of every person. Everyone is capable of refusing to support Evil, and Evil is powerless against this decision. At the same time, the refusal to participate in the affairs of Evil leads a person to the Path of Building a new world - the World of Good.

The practice of satyagraha, however, was far from easy. One of the main difficulties was the need to maintain the framework of non-violence, but at the same time increase the intensity of the struggle. And here Gandhi required not only consistency, but also ingenuity. One of the main thrusts of Satyagraha was the expanding campaigns to boycott the actions and state institutions of the colonial administration. This included both the boycott of the elections and the boycott official receptions, and the boycott of English courts, English schools and colleges, and the boycott of English goods, and refusals to do business with the British, serve in their administration and enlist in the army, and refusals of honorary titles, positions and awards of the British government. Gandhi himself defiantly returned the British decorations he had received for his service in South Africa.

One of the most striking episodes of the policy of "non-cooperation" was the refusal of the Indians to participate in the meeting of the heir to the British throne, the Prince of Wales, who arrived on a visit to India on November 17, 1921. When the Prince of Wales landed in Bombay, Gandhi announced hartal - "a day of prayer and fasting." And then in all the cities where the prince came, it was on the day of his meeting that the streets and bazaars were empty, shops and workshops were closed - there was fasting and prayer everywhere. This publicly and silently "spoken" disrespect for the arrival of the prince was an unheard-of insult for the British. And the Indians, apparently for the first time, were allowed to fully realize the power and influence of their "non-violent non-cooperation." And it was especially important that the protest actions of non-cooperation - both at this point and later - were jointly led by the Indian National Congress and the Muslim League.

At the same time, Gandhi always strictly warned his comrades-in-arms about the danger of the defiance movement developing into an uncontrolled violent phase. But on February 4, 1922, an incident occurred that brought the massive satyagraha actions to the brink of collapse. After the protesters were shot by the police, the indignant peasant crowd burned several policemen driven into the premises. Gandhi strongly condemned this act of lynching and announced an end to the civil non-cooperation campaign. Confidence in the authority of the Mahatma was so great that the passions of the rebels immediately cooled down.

The effectiveness and mass support of the non-violent non-cooperation movement gave Gandhi the opportunity to present rather tough political demands to the British authorities. At the turn of 1930, the INC put forward a demand to grant the country the status of a dominion (a self-governing territory of the British Empire). January 26, 1930 was declared Independence Day.

From "Independence Day Pledge":

“We consider the inalienable right of the Indian people, as of any other people, the right to freedom, the right to enjoy the fruits of their labor and the right to the necessary means of subsistence. The people need these rights so that they have every opportunity for their development. We also believe that if any government deprives the people of these rights and oppresses them, the people have the right to change such government or abolish it. The British government in India has not only deprived the Indian people of their freedom, but bases its policy on the exploitation of the masses and has undermined the economic, political, cultural and spiritual life of India. We therefore believe that India should break the ties that bind her to England and achieve Purna Swaraj, that is, complete independence.<...>

We recognize, however, that the most effective path to our freedom is not through violence. Therefore, we must prepare for the fight by cutting off, as far as possible, all forms of voluntary cooperation with the British government, and we must also prepare for civil disobedience movements, including tax evasion. We are convinced that as soon as we stop voluntary assistance and payment of taxes, without resorting to violence even in cases of provocation, this inhuman regime will be doomed.”

In the same 1930, Gandhi put forward demands to the British administration: to reduce the land tax, reduce the salaries of British officials, abolish the government monopoly on salt, and release all political prisoners. And after the refusal of the authorities to satisfy these demands, Gandhi began a new, largest Satyagraha - the so-called salt campaign.

In the spring of 1930, Gandhi went along the roads of India at the head of a column of associates growing every day. On the seashore, the participants of the campaign evaporated salt in an ancient artisanal way, that is, they directly violated the law on salt monopoly and proved that they could do without English goods.

The colonial authorities at first did not take this action seriously. But when millions of Indians along the coast of India began to evaporate the salt, the situation very quickly acquired a far from comic turn. Trade in English goods was almost completely paralyzed. Government orders were openly sabotaged.

And further, in the district of Dharshan, the participants of the Satyagraha, led by the son of Gandhi Manidal, made an attempt to occupy the salt pans. The column of protesters was met by a police detachment armed with thick sticks with iron tips. But the demonstrators went to the chain of policemen and fell under their blows. Other people stood in the places of the wounded and killed and, without resisting, again went under the blows.

Authorities arrested Gandhi and tens of thousands of movement activists. But this did not stop Satyagraha. In response to the government's campaign of violence, an all-India hartal began. Factories, railways, post office, educational institutions, trade stopped working. The British administration had to release Gandhi and other leaders of the INC and - for the first time in Indian history - start negotiations.

In March 1931, the Viceroy of India, Lord Irving, and Mahatma Gandhi signed an agreement providing for the termination of the campaign of civil disobedience under the terms of an amnesty for all political prisoners, the abolition of the government monopoly on salt, permission to propagandize for the independence of India from England, recognition of the INC as the official political parties. The government complied with almost all of these requirements. And only after that Mahatma Gandhi announced the suspension of satyagraha. It was a very big political victory for the national liberation movement.

In 1932, Mahatma Gandhi was again in prison. And from here he sharply opposes the adoption of the drafted by the colonial authorities electoral law, which shares the caste of the untouchables and the rest of the Hindus. Gandhi announces an indefinite hunger strike in protest against this law. Almost no one believed that this action of Gandhi would be crowned with success in a country where the tradition of caste division of society dates back three thousand years. But love and trust in Mahatma Gandhi, as well as fears for his health, turned out to be stronger than tradition. Millions of people went to the houses of the untouchables, had meals with them, fraternized with the untouchables, flooded the prison recluse with letters and telegrams of support. And London relented, changing the electoral law. Only after this Gandhi ended his hunger strike.

In August 1935, the British Parliament adopted a program of political reform in India. The reform included expanding the participation of Indian citizens in elections to 12% of the population by reducing property and other qualifications, as well as granting fairly broad rights to local legislatures. Other constitutional changes sought by the INC were not adopted. However, by this time the campaigns of non-violent resistance had already significantly undermined the colonial regime.

In the elections to the central and provincial legislatures under the new electoral system, held in 1937, the INC won a majority of elective seats in 8 of the 11 provinces of India and formed local governments in them. This not only provided the INC with the opportunity to acquire and accumulate experience in parliamentary political struggle, but also became a major step for the party to seize power in the country.

In the late 30s and early 40s, Mahatma Gandhi led an individual satyagraha. He calls in public speeches for the need for the independence of India from England, declares hunger strikes and writes letters calling for peace and freedom. For this, Gandhi spends a lot of time in prison.

With the outbreak of World War II, the national liberation struggle in India continued under new, significantly changed conditions. Gandhi, although he does not hold any official positions in the INC, is still the national leader and the main inspirer of this struggle. He, like no one else, understands and feels that this struggle for a new free India is entering its final and decisive stage. Gandhi writes: “With the outbreak of war, the time has come for the complete separation of India from England,” and puts forward the slogan “Get out of India!”. The INC supported this slogan and demanded the immediate granting of independence to India.

Welcoming the party's decision to fight uncompromisingly for the liberation of India, Gandhi uttered his famous words "Act or die".

The name Gandhi remained a symbol of selflessness and sacrifice in the name of independence. However, his ideas of non-violence, as well as his views on the foundations of statehood (the ideal of complete equality of citizens within autonomous self-sustaining communities), were increasingly critically evaluated by most of the allies in the INC and even by many associates. Against the background of the war and the growth of protest movements, the leaders of the INC lost faith in the effectiveness of non-violence and its future prospects, and Gandhi gradually lost control over the protest masses.

The political proscenium of India was actively occupied by the new leaders of the anti-colonial protest - J. Nehru, C. Bose and others, who were ready to use harsh methods of national liberation. By the end of the war, the revolutionary struggle in India less and less retained the framework of non-violence according to Gandhi. Nevertheless, Gandhi tried to return the struggle to the mainstream of his satyagraha, hoping that after the war, England would voluntarily grant dominion status to India, and that this would ensure free elections and the adoption of a new Constitution.

However, these hopes of Mahatma Gandhi did not come true. There was no dominion status, the national liberation struggle escalated against the background of mass protests against the use of Indian troops to suppress the liberation movement in Indochina and Indonesia. The leaders of the INC demanded an end to British intervention in Southeast Asia. Another factor in the aggravation of the political situation in India was the fate of the Indian National Army (INA), which was created in Burma during the Japanese occupation by one of the leaders of the INC, Chandra Bose, with the support of the Japanese command for the war against the British.

In 1945, the British troops took the INA numbering 20 thousand people. captured in in full force. The authorities could not leave unpunished the fact that the INA had acted against Great Britain. But the British did not dare to judge this entire army, realizing the risk of consequences. As a result, the colonial administration decided to bring only three senior INA officers from the country's three main religious communities - Hindu, Muslim and Sikh - to court-martial.

This united all three denominations in the struggle against the British. Instead of a purely military court, the tribunal became the most important political event. For the Indian masses, the defendants became living heroes who challenged the enslavers of India on the battlefield. Even Gandhi - the apostle of non-violence - expressed his admiration for them. The leaders of the INC came up with the initiative to create a special committee to protect the defendants. It included 17 lawyers, including J. Nehru. Nehru defined the nature of the trial as follows: "The people will be the chief judge and arbitrator in this matter." The sentence was very mild. The INA officers were found guilty, but their punishment consisted only of demoting and dismissal from the army, as well as deprivation of the rights to receive various state benefits.

The trial of the INA command united almost all the political forces of the liberation movement. Even the Muslim League, headed by Muhammad Jinnah, supported the defense of the accused INC, despite the fact that the league was in sharp conflict with the INC because of its project of separating a separate Muslim state, Pakistan, from free India. Other all-Indian parties supported the defense of the INA commanders: the Socialist Party, Akali Dal, Hindu Mahasabha. As a result, the communists, who condemned Bose for collaborating with the Japanese allies of the Nazis, found themselves in complete political isolation in India.

In an attempt to ease political tension in the country, the British at the end of 1945 announced the holding of elections to the central and provincial legislative assemblies. And they succeeded in politically splitting the anti-imperialist forces. The largest of these forces - the INC and the Muslim League - entered the elections with mutually exclusive political programs.

The wave of indignation against British colonial rule reached its climax in 1946. At this point, the army begins to join the anti-imperialist movement. In India, there were about one million soldiers of Indian origin. There were half as many Englishmen in the army as there were Indian soldiers.

The climax was the uprising of the sailors of the navy. In February 1946, unrest began on the Talwar ship. Gandhi supported the rebellious sailors, although he tried to keep them from violent actions. Troops called in by the authorities, consisting of Indian soldiers, refused to fire on the rebels. And then the sailors of Calcutta, Madras, Karachi, Vizagapatam joined the uprising. In Bombay, the rebels were supported by military pilots, and at the same time a general strike of workers began in the city. On the streets of Bombay, Calcutta, Karachi, Madras, barricade battles unfolded.

The position of Great Britain in India turned out to be very serious. The colonial authorities turned for help to the leaders of the national liberation movement - Gandhi, Patel, Jinnah. As a result, the INC and the Muslim League offered the rebels to lay down their arms, and Gandhi acted as one of the mediators in the negotiations between the rebels and the Anglo-Indian authorities.

The uprising in the army and the active actions of the Indian people against colonialism forced British Prime Minister Atlee to come out with a declaration of England's readiness to grant dominion rights to India and create a commission to grant India independence. In May 1946, a constitutional reform project was prepared, according to which India was declared a single dominion of Britain, albeit with significantly limited political powers.

In June of that year, legislative elections were held. The INC received 70% of the mandates in them, the Muslim League - 30%. In August, J. Nehru was proposed to create a provisional government, which, in addition to the Hindus, included representatives of the Sikhs, Christians and Parsis. The Muslim League refused to enter the government, saying that it did not represent the interests of Muslims, and therefore it would continue to fight for the creation of Pakistan.

The Muslim League's declaration of "direct struggle" over Pakistan sharply complicated Hindu-Muslim relations. And the proclamation of August 16 as the day of the struggle for the creation of the Muslim state of Pakistan - opened a series of bloody conflicts between Hindus and Muslims throughout the country. Three thousand people were killed in Calcutta, ten thousand were wounded. Unrest spread to eastern Bengal, then to Bihar. The clashes between Hindus and Muslims took on a particularly strong scale in Bombay and Punjab at the beginning of 1947.

On February 20, 1947, Prime Minister Atlee of England issued a "Declaration on India", which contained plans for the transfer of power to "Indian hands". At the same time, Great Britain proposed a plan for the division of India (“the Mountbatten plan”), according to which two dominions were created in India - the Indian Union and Pakistan. The 563 principalities that made up India, according to this plan, received the right to choose which of the created dominions they want to enter.

The leaders of the INC, despite the disagreement and warnings of Gandhi, accepted the British proposals for the partition of India. After the viceroy of India, L. Mountbatten, on June 3, 1947, proclaimed the partition of British India and the creation of two independent states - India and Pakistan, religious massacres broke out in the country and huge crowds of refugees appeared. Endless columns of people expelled from their places walked along the roads of the country in opposite directions. In the Punjab alone, the number of victims of the pogroms reached half a million people. About 700,000 people died during this forced relocation, according to official figures.

Mahatma Gandhi devoted the last years of his life to the struggle for the unity of the country and the prevention of its split. He was one of the few leaders of the liberation movement who tried to the end to oppose the policy of dismembering India along religious lines. The division of the country meant for Gandhi the complete and final collapse of his idea of ​​\u200b\u200bHindu-Muslim unity. However, at a session of the All India Congress Committee, Gandhi joined the majority in voting for Mountbatten's plan to transfer power to two independent states. However, Gandhi took this as his personal tragedy.

On August 15, 1947, the independence of India was proclaimed, it received the status of a dominion within the British Commonwealth of Nations. With the direct support of Gandhi, the first government of India was headed by Jawaharlal Nehru. The formation of the basic structures and institutions of Indian statehood began. But it took place in the context of the ongoing Hindu-Muslim massacres. Massacres and expulsions of the population took place in the principalities of Jammu and Kashmir, in Bengal, and in other territories.

Gandhi did everything in his power to stop and prevent communal-religious clashes. On the day of the declaration of independence of India, he was in Calcutta, where more than once Hindu-Muslim pogroms took place. In order to achieve intercommunal peace, Gandhi announced another - the fifteenth in his life - hunger strike. This hunger strike ended only when representatives of all the communities of the city swore at the bedside of Gandhi, weakened by hunger, not to allow interreligious excesses in Bengal.

Gandhi went on another hunger strike in Delhi, trying to prevent clashes between political parties and communities across the country. But his influence on the Indian masses was clearly insufficient. Religious-ethnic clashes in India continued.

Perhaps desperation forced Gandhi to walk alone across the country, passing hundreds of villages, appealing to his fellow citizens for peace, prudence and mutual tolerance. At the same time, Gandhi demanded the creation of normal living conditions in India for Muslims. Radical Hindu organizations for this reason accused Gandhi of betraying the interests of the Hindus and going over to the side of the Muslims. On January 30, 1948, during the beginning of evening prayers, he was killed by three shots by a Hindu fanatic, a former member of the Hindu Mahasabha party.

In India, during his lifetime, Gandhi was called "the father of the nation" » who "embodied the ancient spirit" of India.

Gandhi's teachings formed an integral part of the political culture of independent India. Already after India won independence and adopted the constitution, the slogans of general welfare (sarvodaya) and non-violence (akhinsa) formulated by Gandhi formed the basis of the socially oriented state course of J. Nehru. Since then, the leaders of the INC have insisted that it is the Indian National Congress that is the main heir to Gandhi's teachings on non-violence.

Throughout his life, Mahatma Gandhi tried to prove that the doctrine of non-violence was born not by weakness, but by strength, not by cowardice before the colonialists, but by the courage and selflessness of the fighters for independence. The idea of ​​personal responsibility to oneself and others, personal responsibility for everything that happens in the country, for the fate of India, was the main one in the political struggle of the outstanding thinker and Indian patriot.

Gandhi was born in a colonial country that was awakening to a struggle for self-assertion. The era when his consciousness was formed broke traditions. spiritual law must manifest itself in politics - that is the innovation of Gandhi. In the proclamation of political activity as a duty to God, which implies the absolute necessity of observing religious principles in politics - love, truth, non-violence - lies the fundamental difference between Gandhi's views and most religious systems.

Non-violence for Gandhi is not only a method of resistance, a tactic of struggle, but also the main principle of a holistic worldview, a doctrine of the meaning of individual and social life, the basis of a social and political ideal. By making non-violence the principle of not only personal but also social behavior, Gandhi gave it an offensive character. From non-resistance to evil by violence, he passes to non-violent resistance. To determine this type of socio-political behavior, the concept of "satyagraha" was found, meaning "unshakable in truth", "combination of truth and firmness".

For a Satyagraha participant, non-violence is an unshakable principle. Violence is not allowed not only in actions, but also in words and even in thoughts and desires. Condemnation of sin is combined with love for the sinner. Social contradictions are resolved in the same way as family disagreements - by persuasion, concessions, or, in extreme cases, by turning to non-violent resistance.

However, Gandhi's love for the enemy is combined with the sharpest rejection of injustice. Participating in nonviolent resistance passively is unacceptable. Satyagraha involves the open proclamation of demands and their effective support in a non-violent way. Members of the movement consciously go to suffering, up to death, in the name of justice. Followers of Satyagraha strive by their behavior to actively influence other people, not to force them, but to induce them to abandon evil. The means of influence is the infliction of moral defeat on the enemy.

Many Indians saw Gandhi as God descended from heaven to liberate India. Gandhi's ability to convince people, to help them change for the better, seems supernatural. It was no coincidence that he was called Mahatma - the Great Soul. A small, very thin man, in any weather wrapped only in a piece of homespun canvas, with a childish smile and large protruding ears, he amazed with his inner strength, wisdom and infinite kindness.

Rabindranath Tagore, a great contemporary and friend of Gandhi, defined Mahatma Gandhi's ability to influence people as follows: “He stood at the threshold of the huts of thousands of the destitute, dressed just like them. He spoke to them in their language, here, at last, was the living truth, and not quotations from books ... In response to the call of Gandhi, India opened up again for great deeds, just as it had been in early times when the Buddha proclaimed the truth of empathy and compassion among all living."

It was these human and spiritual qualities that made Mahatma Gandhi what he became: the leader and banner of the national liberation of India.

New tasks have appeared in Forge of Empires - the so-called daily challenges, for completing which during the day you can get good prizes.

The kings and queens playing on the beta server are already familiar with these quests, the main feature of which is that they need to be completed in just a day.

On the first day, for technical reasons, they appeared in the game later than midnight, so the task was allotted a few hours less.

In the window with daily tests there are settings where you can specify the time that is convenient for you to start a new test: you need to click on the two gear icons in the upper right corner, and the corresponding window will open.

However, cheating and changing the start time of tasks to the closest one (for example, if you finished the quest at 17.00 and want to start a new daily at 18.00) will not work - the next test will begin no earlier than in a day.

Before starting the quest, you can choose one of the two proposed reward options. When completing seven daily buildings in a row (each within one in-game day), you will receive one of the prizes from the challenger's chest, where there may be

• Sanctuary of Knowledge (7% drop rate),
• wishing well (7%),
• den of robbers (11%),
• Upgrade Kit (20%),
• 2 building storage items (25%),
• 50 CO (30%).

If you skip the daily challenge, you will not have to start all seven tasks from the beginning, however, one completion will be minus for you.

Challenge Tips: Forge of Empires Secrets

In the "dailies" there are quite often tasks in which it is necessary to complete production, so it is necessary to build as many resource buildings as possible in the city in order to spend less time completing tests. For example, you may be given a quest to complete five 8-hour productions, 11 hourly or 20 five-minute productions.

Collecting goods tasks are very easy to complete by simply making exchanges in the market, where there can be 100-200 goods in one lot.

Make sure that you always have a few units in reserve in your army to complete tasks to destroy enemy troops.

Complete the test to activate the bonus in the tavern the fastest by choosing "Extra turn in the negotiations in the Guild Expedition", the benefit of the bonus lasts only 15 minutes. If Silver is low, you can choose the Coin Influx buff, which costs 200 Silver, but it lasts for four hours, so you will have to wait to activate the second bonus.

There are often tasks that require you to put goods in the treasury, so be sure to keep them in stock. Such tests are good news for guilds where there are noisy members who do not seek to replenish the treasury with goods.

Some dailies include tasks to capture sectors on the map of the continent. Those who are used to sitting in the same era for years and have already opened the provinces of their level, apparently, will have to skip these quests.

Motivating the buildings of other Forge of Empires players (friends and neighbors), as well as visiting taverns is now better after completing the daily challenge, otherwise you simply won’t be able to complete the quest due to the fact that you will have the opportunity to visit the tavern or motivate the building only in a day.

What determines the development of the city and success in passing the game. The gameplay of Forge of Empires involves repetitive tasks - quests, for the completion of which you will receive - average packages of strategic points, diamonds, goods, resources, coins.

Development Bonus
Forge of Empires quests, repeatable quests.

Novice players try to complete each quest - this is not necessary at all. The list of Forge of Empires quests is divided into two types - story (required to complete) and bonus (circular quests) with a button - cancel. Unprofitable ones can be safely canceled, skipped, but resource tasks - to collect a certain number of coins, resources, a couple of something from industrial buildings, spend CO - it is better to turn several times a day. Video example in front of you.

That is why I recommend - to put not military, but resource and production buildings - from 3 to 12 commodity and a pair of industrial ones - "Kuznetsov" in bronze (as many as possible), "Butchers" - in the Iron Age, "Shoe Workshops" - in early Middle Ages and so on. These quests, the tasks in Forge of Empires are permanent, go in a circle, you can complete several dozen times a day, skipping unnecessary ones. This is a significant bonus to the development of the main city - packages of strategic points, a constant influx of goods and, of course, free diamonds for expanding territories. To increase the influx of diamonds, you can also use several auxiliary worlds, a diamond earned in any of the additional worlds can be spent in the main.

To significantly increase the profit from each quest, you need to build the Chateau aircraft, at level 1 you will receive an increase of + 50%, at level 10 + 150%. If cities in add. worlds built right, honed for the constant scrolling of repetitive quests, the Chateau can be called a must-have Great Building. For the base - desirable, in the early eras there simply may not be enough space for it. The bonus also applies to the Forge of Empires event quest lists and continent maps, rewards do not increase in a guild expedition.

The game is strategic, so be a strategist - use development bonuses to the fullest. I’ll add a useful trick from myself - the one who is the first to add a truthful list of tasks for the next FoE event, let him attach his ref to the list. link (invite friends), you can earn diamonds anyway. In the following parts of the guide, we will take a close look at the maps of the continents, the ways of completing the guild expedition and its useful prizes, and learn how to earn a lot of CO, medals and diamonds.

One of the most striking examples of the unity of many people is the liberation of India from colonization by Great Britain, which happened not so long ago - in the 20th century.

Very few people are aware of this historical fact, because, despite the unprecedentedness, its study is not included in the curriculum of schools, vocational educational institutions and universities of the CIS and countries with a higher material standard of living. On the other hand, we study in great detail the extremely negative and most unattractive moments in the life of mankind, such as wars, the Holocaust, the Holodomor, the personalities of dictators and the bloody ways in which they achieved power on the world stage.

It would seem a paradox: whoever you ask - everyone wants to live happily. Then why do we pay so much attention to the study of hard-hitting examples from the life of society and do not pay attention to the good, kind and worthy of the high title of "Man"? But I don’t want to agree with this state of affairs in society, so let’s look at an example of true humanity, courage and inner resilience of the unity of people, which, without a single shot, by non-violent methods, was able to liberate one of the most numerous countries on Earth from colonization by another state.

It all started with the fact that the young Indian lawyer Mohandas Gandhi was literally thrown out of a first-class compartment by racist British.

An educated and highly erudite Hindu knew that such a manifestation was only part of a large iceberg of British contempt for Hindus, especially in South Africa, and Mohandas decided to eradicate this injustice at all costs. But terrorist attitudes were alien to him, so he decided to follow the non-violent path of civil disobedience to unjust laws that infringed on the rights of Hindus. The latter, by the way, not only did not have the right to travel first class, but could not even walk on sidewalks. They were also required to carry an additional identity card with them, which other citizens of the British Empire were not supposed to do. And the first thing with which Gandhi decided to begin the elimination of these injustices was an action of civil disobedience in 1906, which was called "satyagraha" (translated from Sanskrit as "perseverance in truth").

According to Gandhi, satyagraha- a means for the practical and conscious violation of unjust laws: "Adhere to the truth, the power of truth, the power of love, the power of the soul" and further: "The triumph of truth, the victory of truth, the victory of truth by the forces of soul and love." The main idea is in an effort to influence the prudence and conscience of the enemy through:

• 
  
  • renunciation of violence (ahimsa)
  
  
  • willingness to endure pain and suffering
  
  

aim satyagraha was turning a rival into an ally and friend - it was believed that the appeal to conscience is more effective than threats and violence. According to Gandhi's theory, violence sooner or later leads to an increase in violence, but non-violence breaks the spiral of evil and makes it possible to turn the enemy into a like-minded person. Gandhi considered satyagraha not as a weapon of the weak, but on the contrary, as a weapon of the strongest in spirit.

The charkha, the traditional Indian spinning wheel, became the symbol of the new Satyagraha. At the call of the Mahatma, the whole country goes into self-sufficiency, refusing to buy English goods, including expensive fabrics. Mahatma himself sits down at the spinning wheel and makes himself clothes and shoes. Indians don't break the law, they just don't cooperate with the authorities. They buy only Indian goods (even if they are worse in quality!), they burn English fabrics that they once bought.

For the whole nation, this was a spiritual breakthrough, an inner discovery. It turns out that their political and economic dependence on England is the result of their cooperation with the colonialists! At first, the British shower Gandhi with ridicule, but soon they begin to experience shock - they are not noticed, their traditions are not revered, their trading companies suffer enormous losses. It gets to the point that the Indians do not notice the Crown Prince of Wales, who comes to India. The streets of cities die out when a distinguished guest appears there, the embodiment of sacred royal power.

And if at first there were few people who wanted to follow Gandhi's idea, then over time they became more and more. People were united by the fact that they saw the sincerity of the intentions of Mohandas Gandhi, despite the beatings and constant arrests, the loss of a prestigious job and other things for which a common person tenaciously holds on throughout its fleeting earthly existence.

By the way, it should be mentioned that the Gandhi family was deeply religious. But the clergyman in their parish did not use only one Holy Scripture during his Divine Services - he used everything that was at hand. And during the same speech to the parishioners, he could first quote the Gita, then the Bible, then the Koran, the Vedas - and all this was taken for granted, as if it did not matter which of the Scriptures to read. And if you think about it, then really: what's the difference? God is One. And all the Prophets carried the same Truth - just by our time, interested persons have clothed it in different Holy Scriptures, at the same time distorting the Word of God beyond recognition and hiding the grains of Truth in heaps of tares. Apparently, therefore, the clergyman from the parish visited by Gandhi had to use all available sources in order to break through tons of tares to convey to the parishioners the precious grains of the One Truth.

Be that as it may, such a unique approach to worship greatly influenced the worldview of Mohandas. And when he decided to achieve a fair treatment of the Indians by the British, he certainly knew that this idea is entirely consistent with what the Lord God himself commanded his children. It’s just that His commandments were misinterpreted by the colonists, which is why the British allowed themselves an inhuman attitude towards their neighbors, whom any Holy Scripture commands to love as themselves, and not to spread rot and keep them in slavery.

In 1919, when Gandhi was already living in India and was one of the leaders of the national liberation movement, Rowlett's law came out. It allowed the British authorities to administer justice against the participants in the liberation movement without trial, investigation and without legal defense. Those. the imperialists endowed themselves with unlimited powers over Indian citizens they objected to. It is not difficult to guess that the appearance of this so-called "law", which, in fact, was a true lawlessness, outraged people all over India. Gandhi and his like-minded people traveled all over the country with speeches at rallies and calls for non-violent disobedience, thereby organizing the first all-Indian Satyagraha. This made Gandhi a famous and respected person by all Hindus, whom as a result people called Mahatma (Great Soul).

In addition, Gandhi, renouncing all his privileges and free life, fought against the caste division that had taken root among the Hindus, and vehemently defended the right of the “untouchables” to work normally and live next to any other Hindu. With such human zeal for justice, even among the Hindus, Mahatma won genuine reverence on a par with saints. And the most interesting thing is that the British could not do anything with this half-naked little man, because. he did not care about everything worldly - the main thing for him was the inner, intangible, that it was impossible to take away.

Mahatma Gandhi truly loved people. They felt this - and listened to what he offered them in order to free them from the yoke of the British imperialists. As a result, the multi-million population of India made the backbone existence of the colonists simply unprofitable. People refused British goods and services, undermined the British monopolies and, most importantly, did not show aggression. Therefore, the occupiers, on the one hand, were angry at the “damned coolies” (working Hindus, cheap labor), but on the other hand, their conscience told them that they really did not treat this poor nation that had suffered through the throat of the British yoke .

In 1936, Gandhi began publishing his weekly newspaper called God's Children., through which he could convey his ideas to his compatriots without long trips across the vast territory of India, rallies and endless arrests. Unfortunately, he did not have the Internet at hand, but even without this powerful tool, the Mahatma still succeeded as a result of 4 all-India civil disobedience actions, many acts of unjustified violence and murders of Indians by the British, covered in the world press, undermining British business in India and showing the world the true face of the colonists to ensure that Britain itself gave independence to India in 1946. Note that for this it was not necessary to start a civil war, become partisans, act against human morality and carry out a coup by force. No. Only firm and unshakable steadfastness in disagreement with injustice and the absence of violent methods did what had never happened in modern history. And if there were such examples in the history of mankind, then someone “accidentally” or very deliberately forgot to describe them in history books.

In the example of India's non-violent independence from a vicious, unnatural and immoral colonial regime, there is a great lesson for all people who feel that they can do nothing without strong protection behind them. Without money, status, and even like-minded people with whom they could do at least something to improve life in their society. But, as history shows, it is enough just to start a just cause - and indifferent people will respond from all over the world, who will definitely support the one who took the responsibility to start. The example of a half-naked Gandhi, who sewed his own clothes, lived in an ashram, did not have an army, riches and even the Internet, but at the same time had an unshakable determination and a firm choice to achieve justice, is a clear example of the fact that one ordinary person is capable of arbitrarily great accomplishments.

In addition to the fact that the story of Gandhi teaches that one should never be afraid to start a good deed alone, it also teaches the inexhaustible power of love and inner strength. Love even for those who are the conductor of injustice, otherwise it will be impossible for them to show how wrong they are. After all, there are no winners in a dispute - only losers. But if one of the opponents outwardly does what is needed, but internally loves his temporary adversary without limit, then the latter will definitely see his wrong. And perhaps even change - and become your own friend and ally! So let's go out into the Light of God - and do the actions necessary today, aimed at the Unity of all peoples and overcoming any negative aspects of the life of our society, without fear of what may not work out! For it is said: “Act for the Good - and you will certainly be strengthened!”

All personal belongings of the Indian politician and philosopher Mahatma Gandhi.

 

It might be useful to read:

• Conroy Avril Marie Ann (Avril Mari Ann Konroi);
• Discount coupons from Joki Joya park - maximum fun at a bargain price;
• Conducting quests for a children's holiday!;
• Exhibition of Japanese bonsai in the apothecary garden;
• Internet addiction: symptoms and how to get rid of it How to wean yourself from the Internet;
• Moscow Festival of Book Illustration Mors – How long does the festival last;
• How to find a job after graduation for a young specialist with no experience;
• Where to go to work without work experience?;