The idealised Socities of Gandhi and Communism.

        Similarly, Marx and Engels consider overproduction to be one of the main features of capitalism. It is the main cause of the crises’ (economic cycles)in which ‘...a great part not only of the existing products, but also of the previously created productive forces [workers], are periodically destroyed’. Marx describes theses cycles as ‘the epidemic of overproduction’which is linked to the greed of the Bourgeois and the needs of capitalism to conquer new markets and spread its spheres of influence. However, by doing so, the ‘epidemic spreads and ‘paves the way’ for greater and more destructive crises’. As a result, the exploitation of the working class only grows and the class struggle between the Bourgeoisie and the Proletariats only intensifies.

        Gandhi’s view on labour and especially of manual labour exalts the fact that the working class is continuously oppressed by a small ruling class. Labour, is the primary way in which the these selected few accumulate wealth. This contradicts his own definition of labour by which ‘Labour, in the real sense of the term, is that which produces useful articles’, and not production for profit and the accumulation of richness of the owners of the means of production. Gandhi suggests that everyone must contribute his/her quota of manual labour for the good of the community as a whole. If not, the exploitation of the workers would continue and while some remain idle, the working class will have to work twice as hard for the work not being done by others. In Gandhi’s perspective machinery is a vital source for the accumulation of wealth and only contributes to the problem of a manipulated work force. He argues that ‘labour saving machinery’ and the incentive to save labour are only powered by man’s greed. Consequently ‘men go on ‘saving labour’ till thousands are without work and thrown on the open streets to die of starvation’. The end result of man’s greed is the exploitation (that can even lead to the death) of the inferior but majoritarian working class. Gandhi states that it is against this that he fights for with all his might.

        Marx and Engels base their manifesto and political critique on the continuous class struggle between the ‘Bourgeoisie’ and the ‘Proletariats’. The oppression of the working class by the owners of the means of production is the underlying cause of the eventual ‘Proletariat Revolution’. Workers sell themselves to the capitalists and become another commodity on the capitalist market, leaving them exposed to the interests of this ruling class and to the fluctuations of the market. In many cases, since they are priced as a commodity their price (wage) is limited to the basic means of subsistence and survival. This blatant manipulation only helps in accumulating the wealth in the hands of few capitalists, mostly those who remain idle, and to intensify the struggle between the two classes.  

        Another of Gandhi’s arguments against capitalist society is found in his critique of centralisation. The basis for his argument is that centralisation leads to a violent society. The increasing agglomeration of the means of production and power in cities, has caused a greater number of men and women to fall into exploitation. ‘They give up the pure and fresh air of the countryside and feel happy breathing the foul air of factories’, feeling their lives with disease and violence. Furthermore, their minds are changed into the mentality of the oppressor and are thus influenced by the greed that has put them into this miserable state. The consequence of the centralization of the means of production is therefore the creation of a society based on violence.

Exploitation to Gandhi is the essence of violence in a centralised system of production. ‘Rural economy as I have conceived it, eschews exploitation altogether, and exploitation is the essence of violence’, suggesting that a return to a rural structure of organisation would destroy the differences between classes and the exploitation of the working class. Gandhi’s concept of decentralisation requires for the return of production and consumption to localities. By introducing the means of production to rural life, it would ‘...make every village self-supporting...’. Nevertheless, machinery must be limited and or the most part any industrial means rejected. With the decentralisation of the organisation of society, individuals will become self-sufficient and swaraj would be one step closer to becoming reality.

Marx and Engels were not as critical of centralisation but named it as one of the major causes for the constant degradation  of the living standards of the working class. To them, centralisation had ‘...agglomerated population, centralized means of production , and has concentrated property in a few hands’. Centralisation, to Marx and Engels, is an essential component of capitalism and as such it results in the exploitation of a class. The centralization of the means of production and of property have increased the gap between the working class ad the Bourgeoisie. Furthermore they result in the political centralization of power. Proving the influence of the owners of the means of production over the overall organisation of society.

In Conclusion, although both Gandhi’s idea of swaraj and Marx and Engels theories on a communist state relate in many ways, primarily in their rejection to capitalism, they differentiate in many other. Gandhi’s approach is cantered around the rejection of violence of which capitalism is the perfect example but also communism and socialism. He furthermore praises the rural life and economy while the Communist manifesto clearly rejects it. Gandhi’s approach is much more idealistic but is nevertheless as he recognises himself a dream, that unfortunately, may never come true.  

‘The Swaraj of my dream recognizes no race or religious distinction. Nor is it to be the monopoly of the latter persons nor yet of monied men. Swaraj is to be for all, including the former, but emphatically including the mained, the blind, the starving, toiling millions.’

Bibliography

B. Pal, The Brahmo Samaj and the battle for Swaraj, (Calcutta, 1945)

M. Gandhi, ‘The quest for simplicity: “My idea of Swaraj”.’ in M. Rahmena &V. Bawtree. Eds., The Post-Development Reader (London: Zed, 1997)

K. Marx and F. Engels ‘Manifesto of the Communist Party.’ (London: Penguin Classics, 2002)

M. Gandhi, ‘What is Just?’in The Collected Works of Mahatma Gandhi. (Ahmedabad: Navajivan Trust, 1962)

M. Gandhi, Selections form Gandhi, compiled by Nirmal Kumar Bose. (Ahmedabad: Navajivan Publising House, 1968)

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