by Devi Prasad

Cover of Gramdan brochure; courtesy WRI/London

Editor’s Preface: This article is the introduction to a special brochure published by WRI in 1969, Gramdan: The Land Revolution of India. We are posting under this date several essays from this publication. Although definitions of Gramdan and Bhoodan are given in some of the texts it might be handy to note here that Gramdan referred to a landowner’s donation of title of parcels of his land to the poor, while Bhoodan was communal or shared ownership by a village of donated land. Please also consult the Glossary at the end of each article. Further notes about authors, etc, are also found at the ends of articles. JG

The Gramdan Movement is not very well known outside India. There are people who have visited Gramdan areas, met some Sarvodaya workers and even worked in the Movement for sometime. Some of them have been impressed by the philosophy behind it and even consider it realistic but have been disappointed by the actual achievements of the Movement. Some think it to be purely Utopian. There are others who are moved by the humanitarian aspect, but who fail to grasp the political and social revolutionary elements. Very few people have yet been able to see Gramdan—the land revolution, as I would like to call it—in its totality, within the context of what is happening, and what is not happening, all over the world at the present time.

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by Siddharaj Dhadda

Vinoba Bhave on a Gramdan march; courtesy sanj1966.blogspot.nl

Way back in 1951, the Telangana region, of what is now the Indian State of Andhra Pradesh, was seething with agrarian discontent. Vinoba [Bhave] started a walking tour of the area. Every day he went from one village to another, meeting people, talking to them and trying to understand their problems. On 18th April, three days after he had started from Hyderabad, Vinoba arrived in the village of Pochampally. As usual he went from house to house hearing the grievances of the people. Narrating their tales of woe, the poor, landless labourers asked him to give them some land so that they could eke out their existence. At the afternoon gathering, Vinoba pleaded for the landless and asked if some landowner would come forward with some land to be given to the poor. Moved by their plight, and the appeal of Vinoba, Ramachandra Reddy, a local landowner, immediately announced a gift of 100 acres of land.

As Vinoba said later, that night he was sleepless. He went over the day’s events again and again. He saw the message underlying it. Mal-distribution of land was, and continues to be, one of the major problems in almost all Asian countries. China had to use force to solve this problem. In Japan, General Douglas MacArthur intervened through legislation. Perhaps India could show a third way, the way of love, compassion, and nonviolence!

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by Manmohan Choudhuri

Logo of Vinoba Bhave’s Sarva Seva Sangh; courtesy sssprakashan.com

The quantitative achievements of the Gramdan Movement have been impressive in the last three years. At the moment we have nearly eighty thousand Gramdans, eleven districts (with populations ranging from four hundred thousand to four million) in which at least eighty-five per cent of the villages have opted for Gramdan, and six states in which the supporters of the movement have taken a pledge to achieve Gramdan in all their districts and thus have what has commonly come to be known as Gift of the State (Rajyadan), and this during 1959, the centenary year of Gandhi’s birth. [See Glossary at the end of the article for definitions of Gramdan, Sarvodaya, et al.]

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by Narayan Desai

Cover illustration courtesy vedicbooks.net

If the ultimate objective of Gramdan is to replace the present centralised state with decentralised village republics, the objective of the Shanti Sena is to replace the police and the army with a nonviolent volunteer force. Therefore, Gramdan and Shanti Sena are very closely interrelated. [See the Glossary at the end of the article.] Shanti Sena began as an offshoot of the Gramdan movement. Vinoba Bhave, who was walking in Kerala State in 1957, was concerned about the violent disturbances, which had spread after the reorganisation of states in India. Some riots took place very close to the Gramdan villages. “If they spread among the Gramdan villages,” Vinoba pondered, “the whole purpose of Gramdan will be lost. We must build a nonviolent army to defend the Gramdan villages from violence.”

Before he died Gandhi had outlined his concept of Shanti Sena. When Vinoba started on his march to Hyderabad in 1951, where he hit upon the idea of Bhoodan (land gift), he described himself as a volunteer of the Shanti Sena. A few years later when he was in Kerala he organised the first batch of Shanti Sena volunteers. During the eleven years since the launching of the Sena, it has grown into one of the major voluntary peace movements in India. On the other side Bhoodan has grown into Gramdan, Block-dan and District-dan. Both Gramdan and Shanti Sena are part of the larger movement called Sarvodaya. For the first five years most of the volunteers who joined the Shanti Sena were Bhoodan workers and it is only since 1962—after the clash with China—that more and more people outside the Bhoodan movement have joined it.

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by André Trocmé

André Trocmé; courtesy yadvashem.org

Editor’s Preface: In 1952, at the WRI meeting of the International Council, the idea originated to publish a book of accounts on nonviolent resistance to the WWII German occupation. In January 1953 Grace Beaton, WRI’s General Secretary, sent a series of letters to the WRI chapters in twenty countries, asking them for personal accounts or knowledge of instances of nonviolent resistance during the war. Thirteen of these chapters replied, but only a handful of the accounts were about nonviolent resistance. The book was never published. As a consequence this article has remained unpublished until now. The most successful examples of nonviolent resistance were the reports sent from France about Le Chambon by André Trocmé, and Violette Mouchon’s account of the French youth organization La Cimade. Both paint a vivid picture of Christian pacifists who, amid horrendous violence and with great personal courage, remained loyal to their nonviolent principles. Pastor André Trocmé (1901-1971) was the spiritual leader of the Protestant Huguenot congregation in the village of Le Chambon-sur-Lignon in the Haute-Loire region of Southeastern France not far from the Swiss border. In the early thirties he and his wife Magda (1901-1996) had been “banished” to this remote village because of their pacifist convictions. When in June 1940 France was occupied, Trocmé urged his congregation to shelter persecuted fugitives. Le Chambon and the surrounding villages became a unique refuge place in France, where many Jews, children and entire families, survived the war. In 1971 Yad Vashem, the Holocaust Memorial Center in Israel, recognized André as Righteous among the Nations. In 1986 Magda Trocmé was also recognized. Several years later Yad Vashem honored Le Chambon and the neighboring villages and towns with an engraved stele in Le Chambon’s memorial park. Le Chambon’s and the Trocmés’ nonviolent resistance does not lessen the efforts of La Cimade. In October 1939, the YMCA, the Protestant scouting movement and the Federation of Christian Student Associations founded La Cimade (Comité Inter-Mouvements auprès des Évacués–the Joint Committee for Refugees), an organization originally dedicated to helping people who had been evacuated from the bordering provinces of Alsace and Lorraine. The goal of La Cimade, as it still is today, was to show solidarity with refugees and oppressed people by being “present” with them. During the war they did a good bit more than that, as they set up safe houses for persecuted refugees and managed to smuggle hundreds of Jews across the Swiss border. The original was written in English. Please consult the notes at the end for archival references. Gertjan Cobelens

Jewish children hidden in Le Chambon, 1942; courtesy jewishvirtuallibrary.org

The WRI Report

Spontaneously, as soon as German Military Police, Vichy Government police and the Gestapo started to arrest political refugees (singly at first, then in groups), the Jews and the young men who were hiding to avoid working for the Germans, the resistance of the population all over France manifested itself. Its very spontaneity made it invulnerable, but that is all the more reason why it is practically impossible to tell its story; for it consists of a multitude of courageous acts by individuals.

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by Magda Trocmé

Editor’s Preface: Magda Grilli (1901-1996) was born in Italy of an Italian mother and a Russian father. She married André Trocmé in 1926. They had 4 children. She has been much honored from her nonviolent resistance to the German occupation during WWII, and especially for her role in saving an estimated 3500 Jews, mostly children, by both housing them in her home and helping to smuggle them over the border into Switzerland.  The two were named Righteous Among the Nations, an honorific granted by Israel for those non-Jews who played a role in saving Jews from the Holocaust. Lesser known is her work in Morocco during the Algerian War for independence against France, during which she helped start, with the Mennonites, Eirene, a counseling center for conscientious objectors. JG

Trocmé family, c. 1939; courtesy womenheroesofwwii.blogspot.nl

Moral responsibility during the war was a terrible thing for the state officials. My youngest son came back from Italy August 27, 1951, many years after the war, and still a gendarme looking at his passport at the border said, “Trocmé? Are you the son of Pasteur Trocmé?”

“Yes,” said Daniel, very surprised.

“I was told during the war when I was at Le Chambon to go and arrest your father, but I managed not to do it because it was a dirty job.”

Yes, it was a dirty job, and that man managed not to do it; but how many others had to do dirty jobs because they were officials? Some of them believed that the government was right and that they had to obey even if the government was wrong, as a soldier obeys even when he feels that war is wrong. We had two interesting experiences of this kind with M. Bach, Prefect of the Haute Loire and with the captain of the gendarmerie in Le Puy. Both of them have been the executors of an unjust law and both of them asked for help later on when the situation had changed, when those who had been arrested had become powerful and free.

It was February 13^th, 1943, around 7 o’clock in the evening when two gendarmes knocked at the door of the old presbytery in Chambon-sur-Lignon. They asked whether Pastor Trocmé were there. I answered that he had a meeting and would be back later, but that I could answer all their questions because I knew all about my husband’s work. They said that it was something very personal and they would prefer waiting. I took them to my husband’s office and forgot all about them; we had so much work to do and so little time to waste!

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by Violette Mouchon

Editor’s Preface: This article is an unpublished English translation of an article Violette Muchon wrote for the French journal Réforme. The French original appeared in early 1945, that is, before the German surrender in April 1945. This translation was sent to WRI/London in 1951 for a proposed book on WWII nonviolent resistance, which was never published. Her translation retains the present tenses of the original French, and is a moving report from the field of extraordinary courage in appalling circumstances. We are honored to be able to post it. Further information about Violette Mouchon can be found in the Editor’s Note at the end. JG

A Cimade internment camp office; courtesy of lacimade.org

Occupied France… The crooked cross on our monuments… the hand of the occupier weighing heavily, invisible, on the Vichy government.

The system of concentration camps extended over the whole of France. The German authorities are interning in the Unoccupied Zone the political refugees from Spain and those who fled from Germany and Central Europe via Holland, Belgium, Northern France, and lastly Southern France. Jewish deportees also started to flow into these camps and by 1940 the camps in the Unoccupied Zone already held more than 70,000 internees.

Now, in October 1939, the Protestant Youth Movements: the Y.M.C.A. and the Y.W.C. A., the Scouts, and the Federation of Christian Student Associations, had founded an organisation of Christian witness and assistance, The Joint Committee for Evacuees, known by the abbreviation CIMADE, which was ready to work in the areas affected by the war.

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by Peace News

André & Magda Trocmé, Chambon, 1941; courtesy plu.edu

André Trocmé was almost a pacifist when he was called up into the French Army in the 1920’s. He was in a geographical survey unit in which he hoped he would not have to bear arms. On landing in Morocco, where a rebellion was in progress, he was issued with a rifle, which he returned, and he proceeded into the desert unarmed. His action was discovered when an inspection took place several hundred miles from the coast.

After listening to Trocmé’s explanation an officer told him that he should have known sooner that he was obliged to carry a rifle. Now he was an integral part of a group of 25 men who might be called upon to defend themselves with arms. If the group were attacked he would be indicted before a military court as a deserter. Happily the group was not attacked. Trocmé had learned his lesson and became a fully convinced conscientious objector.

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by Vladimir Tchertkoff

Tolstoy, 1905; photographer unknown; courtesy IISG/WRI

Editor’s Preface: The document that follows, Thoughts on Life, Death, Love, Non-Resistance, Religion, Revolution, Socialism, Communism, etc. is an unpublished English translation of selections from Tolstoy’s diaries between the years 1907-1908. The selection was made by Vladimir Tchertkoff (1854-1936), Tolstoy’s literary agent and the editor-in-chief of his collected works. The date of the selection is not mentioned, although the typescript bears a date of 1934 (see heading below). The translator is also unnamed. There is however an accompanying note by Tchertkoff, “How to translate Tolstoy”, addressed to his secretary Alexander Sirnis, who, together with Charles James Hogarth, was responsible for the translation of The Diaries of Leo Tolstoy: Youth 1847 to 1852, New York: Dutton, 1917.  It is likely that Sirnis was responsible for this translation, and if so, it can be dated to between 1908 and 1918 (the death of Sirnis). This same note also mentions a Mrs. Mayo as providing corrections. Isabella Fyvie Mayo was an author who knew both Tolstoy and Gandhi, and had collaborated previously with Sirnis on several translations. If she was indeed responsible for the editing of the translation, the typescript must date to no later than 1914, the year of her death. In “How to translate Tolstoy” Tchertkoff insists that the translation be as literal as possible and must preserve the style and flavor of Tolstoy’s literary style and vocabulary. The phrasing is often quaint and differs radically from later translations of Tolstoy’s diaries, such as R.F. Christian’s Tolstoy’s Diaries, London: The Athlone Press, 1985.  It is not clear whether Tchertkoff intended Thoughts as a “manifesto” for the flourishing Tolstoyan movement, of which he was a leader, or as an appendix to The Kingdom of God Is Within You (1894), in which Tolstoy argued that Christians had not sufficiently recognized that love for everyone also required that evil not be resisted by violence, particularly in the form of war or state sanctioned coercion. The insistence on the notion that God is love and the overriding importance of non-resistance are certainly two key elements of these Thoughts. Although Tchertkoff edited two volumes of Tolstoy’s diaries, The Diaries of Leo Tolstoy: Youth, 1847 to 1852, New York: Dutton, 1917; translated by C.J. Hogarth and A. Sirnis, and The Journal of Leo Tolstoy: First Volume, 1895 to 1899, New York: Knopf, 1917; translated by Rose Strunsky, the document that follows has never been published. It forms part of a larger collection of Tchertkoff and Tolstoy material that was donated in the early 1970s to the War Resisters’ International by the daughter of Ludvig Perno, a Tolstoy scholar and translator, and is part of the WRI archive at the International Institute of Social History, Amsterdam, Netherlands. Further notes on the text and photographs are at the end of the transcript. A pdf scan of the original may be accessed by clicking on this link. Another pdf scan of the Perno acquisition letter can be accessed at this link. Gertjan Cobelens

Thoughts on Life, Death, Love, Non-Resistance, Religion,
Revolution, Socialism, Communism, etc.

  Unpublished Diaries and Notebooks of Leo Tolstoy;
supplied by V. G. Tchertkoff, Box 1234, Moscow, USSR;
no rights reserved.
Copy of this was sent to Russia, 12-11-34.

Tolstoy in the woods at Yasnaya Polyana; photo by Vladimir Tchertkoff; courtesy IISG/WRI

Tolstoy’s Diaries and Notebooks

[No date. GC] How strange it must be to feel oneself alone in the world, separated from everything else. No matter how far he may have strayed from the path, a man would not be able to live if he did not feel his spiritual bond with the world, with God. If he loses the consciousness of this bond, he is unable to live and kills himself. This explains almost all the cases of suicide.

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by War Resisters’ International

Editor’s preface: The following article comprises the WRI’s founding statement of purpose (1922), with important revisions in 1935 and 1937. This posting also inaugurates our most ambitious project thus far. In conjunction with WRI, London, we have started to undertake the research of the enormous WRI archive held in Amsterdam by the International Institute of Social History (IISG). The archive occupies 63.3 meters of IISG shelf space, with spill over material in approximately 40 other archives at IISG, and with material at the Peace Palace in The Hague. The purpose of our project will not be, of course, to post anything or everything, but rather to make a selection of material that bears on the influence of nonviolence on the early 20^th century peace movements, and vice versa, especially the period c. 1910-1950, that is, from the years leading up to WWI, to the aftermath of WWII. Wherever possible, we shall also be providing our own pdf scans of the original material, in order to make the material more accessible to scholars. The pdf links will be noted at the ends of sections, or the ends of articles. Acknowledgments are at the end. JG

WRI broken rifle logo; courtesy wri-irg.org

Statement One (1921): War Resisters International. What it Is and What it Advocates

In many countries there are organisations of men and women who are pledged to refuse all war service. They are affiliated to an International Secretariat,  Paco [Esperanto for peace. Ed], Bilthoven, Holland. The basis of the international movement is simple but uncompromising. Members of the affiliated bodies are required to agree to this affirmation: “War is a crime against Humanity. I have therefore decided to support no kind of war, and to strive to remove all causes of war.”

War is a crime against Humanity.

Holding these views War Resisters welcome the proposal of a General Strike whenever war is threatened. They urge that the Trade Unions should agree to declare a strike as soon as their Governments order mobilisation of troops, and that the strike should be continued until the order has been withdrawn and other steps taken to settle the dispute.

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