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Foreign Policy,45, 145-157.

 Diamond, L. and McDonald, J. W. (1996). Multi-track diplomacy: A systems approach to
peace. London: Kumarian Press.
 Jönsson, C. and Hall M.(2005). Essence of Diplomacy. New York: Palgrave Macmillan.
 Jones, P.( 2015). Track Two Diplomacy in Theory and Practice. Stanford, California:
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Track Two Diplomacy. In Volkan MD, J. Montville, & D. A. Julius (Eds.) The
Psychodynamics of International Relations: Vol. 2. Unofficial diplomacy at work.
Massachusetts: Lexington Books.
 Mapendere, J.(2006). Track One and a Half Diplomacy and the Complementarity
of Tracks. Culture of Peace Online Journal, 2(1), 66-81.
 Mc Donald, J. W. (2012). The Institute for Multi-Track Diplomacy. Journal of
Conflictology, 3(2), 66-70.
 Morgenthau, H. (1985). Politics among nations: The struggle for peace and power (6th
ed.). New York: Knopf.
 Nan, SA (2003).Track I Diplomacy. In Guy Burgess and Heidi Burgess (Eds.) Beyond
Intractability. Conflict Information Consortium, University of Colorado, Boulder.
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 YILMAZ, E. (2016). Inter-social diplomacy in dispute resolution. Akademik Fener, 43.

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 (d) Gandhian Methods
Pallabi Barah

Structure
4.1 Introduction
4.2 Gandhian Philosophy: A Brief Overview
4.3 Gandhian Approach to Conflict Resolution: Satyagraha
4.4 Conclusion
4.5 Important Questions
4.6 References
Conflict is a situation between various parties with differences and disagreements in
opinion and interests. Such disputes often result in negative behaviours until at least one
party recognises the incompatibility. Conflict is an inevitable part of human history.
Primarily, conflicts may result in destruction, loss of human lives and properties, and rift
in relationships. Conflict is one of the engines of the evolution of human history and is a
matter of perception. Conflict resolution can be perceived as a method and process of
peaceful ending of the conflict. Human beings can only realise their inner humane being
in the presence of peace. Even wars across the world repeatedly prove the impotence of
superior force in the hands of massive nonviolent resistance. Gandhi firmly believed in
the potentiality of nonviolent means in achieving long-lasting peace. He devoted his
entire life to propagating nonviolent techniques to resolve conflicts. In the contemporary
world, the relevance of Gandhian methods is widely discussed, especially the concept of
Satyagraha in terms of resolving conflicts.
Conflict resolution is the best mechanism for social justice, harmony, cooperation, and
peacebuilding. It has thrust upon the idea that conflicts should be resolved only by
adopting peaceful means, not through violence. In this unit, an in-depth analysis of
Gandhian methods of conflict resolution will be discussed.

4.1 Introduction
Conflict is a norm of human life, and human beings constantly try to resolve conflicts
through both violent and nonviolent means. Conflict resolution can be defined as the
situation where the conflicting parties agree to resolve their mutual disputes. The conflict
resolution approaches pointed out strategies that help the parties exit from chaos and
destruction and aim to achieve a satisfying solution for all parties. Gandhi is famous for
his involvement with nonviolent ways of resolving conflicts. His technique of conflict
resolution is known as Satyagraha. Gandhi was well aware of the increasing influence of
materialistic culture and impact of the modern way of life on societal bonding. The term
satyagraha is based on the notion of truth and was coined by Gandhi to move forward to

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passive resistance. According to Gandhi, the critical difference between the two lies in
posing resistance.
Satyagraha was essentially a positive and active form of resistance, whereas the other one
is passive in nature. In Gandhi's words, 'Satyagraha and its offshoots, non-cooperation
and civil resistance, are nothing but new names for the law of suffering. Non-violence in
its dynamic condition means conscious suffering. It does not mean meek submission to
the will of the evil-doer, but it means the pitting of one's whole soul against the will of the
tyrant. I have therefore ventured to place before India the ancient law of self-sacrifice.’1
Gandhi was well aware of the rigorous process through which one can adopt the tactics of
Satyagraha. Thus, he laid down different ideas for the perfect satyagrahi and the average
satyagrahi. In addition to this, Gandhi advised the masses that it was enough to follow
their leaders faithfully and make a possible effort to inculcate such ideals in their lives.
Mahatma Gandhi's model of conflict resolution is unique. Conflict resolution without war
is a distant dream without applying Gandhian norms and values. Gandhi used to resolve
conflict by incorporating the method of negotiation, meditation and arbitration.

4.2 Gandhian Philosophy: A Brief Overview

Gandhian philosophy consists of many relevant concepts. He was born on 2nd October
1869 and went to London to complete his study. In 1980, Gandhi came to India as a
lawyer. His attempts at conflict resolution started in South Africa and were based on
nonviolent Satyagraha. Gandhian way of conflict resolution has a significant impact on
peace research and conflict resolution techniques. He often hailed as the Father of Nation.
Gandhi believed that any conflict could be resolved peacefully through mutual trust and
bilateral negotiation in any conflict situation. Apart from approaches to conflict
resolution, Gandhi propagated many related concepts such as truth, non-violence, faith in
human goodness. Gandhi's overarching goal throughout his life was Sarvodaya which
translates to the welfare of all or the upliftment of all. Three principles guided his
writings and actions: Satya or truth, Ahimsa or non-violence, and Tapasya or self-
suffering. The first principle is the basis of Gandhian Satyagraha and refers to
understanding others' viewpoints involving the same situations. Secondly, an integral part
of Gandhian philosophy is the concept of Ahimsa. It was essential to Gandhi's
peacebuilding efforts due to several reasons like it does not intend to harm others,
dynamic and positive in nature. Gandhi insisted on nonviolent means to achieve just ends
throughout his life. The last principle of Gandhian Sarvodaya is Tapasya, or self-
suffering. Gandhi viewed self-suffering as a viable solution to confront the violence that
comes on the way to remove social injustices. He prefers the willingness to endure
suffering than violent retaliation.2

1
Bandyopadhyaya, J. (1969). Social and Political Thought of Gandhi. Pp. 224
2
Bondurant, J. V. (1959). Conquest of Violence: The Gandhian Philosophy of Conflict.

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The modern world faces violence, terrorism, ecological crisis, and wars. Gandhi
demonstrated the practical applicability of non-violence to all fields to do away with such
crises throughout the world. In Gandhian terms, the concept of non-violence has
ecological importance and enables people to live with nature without exploiting it. It is an
alternative solution to violence and terrorism. The technique of non-violence is essential
to restore humanity and achieve lasting global peace.1 Gandhi's views on non-violence
were evolved over time. In his immediate domestic, social and political circles, he tried to
overcome the opposition by persuasion and love. In 1906, after enacting the humiliating
Asiatic Registration law, he evolved the idea of Satyagraha more profoundly and used
nonviolent methods to address social and political injustices. Gandhi applied this method
for the cause of the Indian minority in South Africa. But he had not yet thought of using
non-violence to resolve conflicts between nation-states. By 1914, Gandhi's views on non-
violence had reached the stage where he couldn't engage in killing and war. At the same
time, he recognised that most of his countrymen did not share this attitude. Indian
political leaders were divided into' moderate' and 'extremist' groups. But Gandhi
vehemently opposed the idea of political bargaining with the British, and he hoped that
Britain would give India her due when the World war was over. During the two decades,
spanned across the First and the Second World Wars, Gandhi's belief in the potentialities
of non-violence grew with more excellent reflection and experience. Such emphasis was
given when Gandhi preferred means over the end goal. In November 193, Gandhi
highlighted the strength of non-violence by saying that he would buy the country's
independence at the cost of non-violence.2
Gandhi suggested a moral alternative to the concept of violence. The existing methods of
violence and physical power as means to resolve conflicts. The achievements of science
and technology have marked the futility of war. In fact, in present times, it means total
devastation. Such fault lines in violence have raised concerns about exploring ways to
resolve conflicts without inviting disaster. Gandhian methods can fill this gap in conflict
resolution. Gandhi applied his theory of unity and purity of means to achieve a righteous
end. Even if people are involved in the war to get justice, it can not be realised through
impure means. Thus, he rejects the concept of just war to resolve conflict. Even the use of
nuclear weapons cannot prevent war. In Gandhian view, the use of atomic weapons might
create a temporary aversion to war, but the world would resort to violence as soon as the
feeling of aversion is over. Thus Gandhi rejects war as a method of conflict resolution
and suggests Satyagraha based on the principle of non-violence. Therefore, he advised the
use of nonviolent action in a conflict situation. In conflict situations, success can be
achieved through nonviolent action in three different ways. The first way is
accommodating the opponents. In this technique, the opponent does not believe in the
changes but believes it is best to give in. The following technique is nonviolent coercion.

1
Ibid., 36.
2
Nanda, B. R. (1985). Gandhi and his critics. Pp.116-17.

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Here, the opponent wants to continue the struggle but cannot because they have lost the
sources of power and means of control. The last way is conversion. In conversion, the
opponent has changed inwardly to the degree that they want to make the desired by the
nonviolent activist.
Satyagraha is Gandhi's technique of nonviolent activism. The term has variously been
translated as 'passive resistance', 'nonviolent resistance', 'nonviolent direct action', and
even 'militant non-violence'.1 For Gandhi, it was not only a method of conducting conflict
but a way of life. Galtung2 summarises Gandhi's conflict norms in terms of integrative
conflict resolution. It consists of three significant criteria. The first norm relates to the
goals of conflicts and how states should act in conflicts. Moreover, this norm also defines
common and compatible goals and try to understand the opponent's goals. It sees conflict
as an opportunity to meet the opponents and transform society and oneself. The second
norm is associated with conflict struggle. Here, the basic urge is to act non-violently, not
damaging property and non-cooperation with the evil. The final norm is focused on
resolving conflicts without any delay. It is highly recommended to seek negotiation and
positive social transformation rather than dragging the conflict. The parties should always
show the will to compromise on non-essential elements and admit their mistakes. One
should be generous with the opponent and never coerce them; instead, convert them into
a believer of the cause.
Gandhian theory of nonviolent power represents a much-needed perspective to criticise
dominant contemporary modes of representing power in terms of violence. His
understanding of power offers both a theoretical and a practical approach to the problem
of peacebuilding in today's global society. The most valuable contribution of this theory
is its critique of dominant discourses on the power that equates power with violence.
Gandhi focused on the moral aspect of power. According to the Gandhian perspective,
nonviolent direct action is the most effective way to counter power networks. Gandhian
understanding of peace building involves using nonviolent means to secure a sustainable
solution.3 In addition to this, such a solution may assure satisfaction, security and quality
of life.

4.3 Gandhian Approach to Conflict Resolution: Satyagraha

Conflict can be defined as a psychological condition in which two or more individuals
start fighting over any issue of mutual interest. Conflict is of different four types
depending on the level of interaction among the parties or actors. Conflict can be
classified into categories like interpersonal, intrapersonal, intergroup and intergroup.
Interpersonal conflict means conflict between two individuals. Such conflict occurs due

1
Weber, T. (1991). Conflict Resolution and Gandhian Ethics. Pp.2.
2
Galtung, J. (1992). The Way is the Goal: Gandhi Today. Pp. 94-96
3
Steger, M. B. (2001). Peacebuilding and Non-violence: Gandhi's Perspective on Power. Pp. 314-19.

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to differences in people's nature and personalities and resulting differences in choices and
opinions. The second category of conflict is interpersonal conflict. Here, conflict occurs
within an individual and appears in the person's mind. This conflict is psychological, and
individual fights with their inner thoughts and value system. Such a type of conflict is
complicated to handle as it happens within the minds of human beings. The next category
of conflict is intragroup conflicts. This kind of conflict occurs within the same group of
different people. This is happened due to incompatibilities and misunderstandings among
the group members. Members of the same group having differences in ideas and thoughts
led to such conflicts. Intergroup conflict is the last category of conflict. Such conflict
arises between the different departments of the same organisation.
Conflicts are understood as an omnipresent part of human interaction. It is more about
regulation or settlement of such disputes than its elimination. Research suggests two
approaches to conflict, namely the subjectivist and the objectivist approach. The
objectivist approach to conflict looks for the origin of conflict in society's social and
political structure. This approach considers that the goals can be thoroughly compatible.
In contrast, the subjectivist approach focuses primarily on the incompatibility of goals
and differences by the parties in dispute. The level of incompatibility is the most crucial
variable in different stages of conflict resolution. In addition to this, conflict resolution is
possible in two ways. The first one is using violent means like weapons, destruction and
denial of truth. The nonviolent ways of conflict resolution involve accommodation and
conversion of opponents. Gandhi developed Satyagraha as the most pragmatic and potent
technique of conflict resolution. Conflict resolution through Satyagraha is based on three
assumptions. They are: (a) some elements of common interest to the disputants always
exist; (b) an appeal to the heart and mind; and (c) Satyagrahis are capable of carrying
Satyagraha to the end. The concept of Satyagraha has consisted of multiple related
concepts and ideas.
The word Satyagraha consists of Satya, which means truth, and Graha, which means
insistence or firmness. According to Gandhi, it is the soul force and consists of elements
like truth, non-violence and many others. Satyagraha aims at the relentless search for
truth rather than victory. It is also described as nonviolent resistance, but Gandhi made a
point to differentiate it from passive resistance. Satyagraha is applicable to resolve
conflicts like interpersonal, intrapersonal and others. But the basic unit is individual.
Training for all kinds of Satyagraha begins with the solution of intrapersonal conflicts in
a peaceful manner. Gandhi focused on the ideal of non-violence, and the beginning of
practising this starts at one's home. Satyagraha is ethical. Its main objective is to convert,
not coerce. It aims to restructure the opposing elements to achieve a satisfactory situation
for both parties. Moreover, it seeks to liquidate antagonisms but not the antagonists
themselves. In the words of Bondurant, the main objective of Satyagraha is not to assert
propositions but to create possibilities. In addition to this, Satyagraha is gentle, and it
never wounds. It should not result from anger and never be fussy, impatient, or

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vociferous. Satyagraha stood opposite to compulsion and was conceived as a complete
substitute for violence. In this process, the satyagrahis will not be impatient with the
opponent or himself.
Conflict resolution denotes resolving conflict without having a war. Gandhi practised
various methods for resolving any type of conflict. He devoted his entire life to the
betterment and welfare of society. He used to adhere to the principle of peace and non-
violence and believed in the potentiality of non-violence in attaining peaceful world
order. Gandhian approach to conflict resolution encompasses different prospects. They
are non-cooperation, civil disobedience, fasting, negotiation, persuasion, conversion, self-
suffering and nonviolent actions. Non-cooperation is a vital tool of Satyagraha. Non-
cooperation makes the satyagrahi ready to accept any consequences in their fight against
injustice. Gandhi started his non-cooperation movement in India in 1920. Nonviolent
non-cooperation, as proposed by Gandhi, entails a process through which the satyagrahis
refuse to participate in opponents' activities. This refusal involves boycotting the
opponent's economic, political, social and educational institutions. Non-cooperation is of
two types. In the first type, opponents can achieve their objective without the satyagrahi's
co-operation. This aims at the self-purification of the satyagrahi. In the second instance,
the opponents cannot achieve their aim without the satyagrahi's co-operation. All these
movements intend to maintain the value of non-violence and the conversion of
adversaries. The next step is the civil disobedience movement. When the idea of the non-
cooperation movement failed, then Gandhi started the civil disobedience movement. This
technique involves the violation of government laws and non-payment of taxes. The most
remarkable example of civil disobedience in India is the 1930s salt Satyagraha. Fasting is
the most effective weapon used by satyagrahis against injustice or evil forces. Fasting
means the suffering of self, and it results in self-purification. Gandhi observed seventeen
fasts on various occasions. The first public fasting of Gandhi happened during the
Ahmadabad mill workers' strike. It is a severe and life-endangering form of resistance. To
observe, a person needs to have qualities like discipline, stamina, courage and
fearlessness from death. The following way in the Gandhian concept of conflict
resolution is negotiation. It is one of the primary steps. Gandhi established specific
ground rules for the smooth managing of the negotiation process to resolve the conflict.
Mutual respect with the opponent is the prerequisite to having a successful negotiation
process. If the negotiation fails in achieving its goals, then next comes persuasion. Both
parties are willing to welcome their opposition for settlement but unwilling to go.
Persuasion gets success only due to ignorance of the wrong thing or removing selfishness.
Conversion holds a high value in the Gandhian method of conflict resolution. In this
technique, both parties are motivated to convert their conflicting interests so that they can
understand each other position at the same time. The next technique is self-suffering.
Satyagraha is a method of converting the opponents by appealing to their better selves
through self-suffering. The idea of Satyagraha does not believe in inflicting pain on

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others. The last approach is the adoption of nonviolent action in the process of conflict
resolution.
Gandhi developed Satyagraha as an adequate substitute for conflict resolution. It is a
technique of action characterised by its commitment to truthful and nonviolent means,
including self-suffering. It seeks to operate within a conflict situation. The force of
satyagraha methods is essentially different from violent means during the conflict.
Satyagraha may use any form of nonviolent means. The most commonly employed
nonviolent means during the nationalist movement in India were non-cooperation and
civil disobedience. Satyagraha had been recognised as an efficacious method. The
methods of Satyagraha can be broadly classified into four categories, namely purificatory
and penitential devices, non-cooperation, methods of civil disobedience and the
constructive programme. The purificatory and penitential devices include pledges,
prayers and fasts. The pledge is about the declaration made by satyagrahis to abstain from
uncovering truth and not recognise injustices. A pledge could take the form of a prayer.
The second category of methods involves non-cooperation techniques such as hartal,
boycott, strikes and fasting unto death. Civil disobedience includes picketing, marches,
non-payment of taxes, and deliberate defiance of a specific law. The last category of the
Satyagraha method focuses on constructive programmes. Without constructive
programmes, the idea of civil disobedience might be paralysed.1
The fundamental concepts associated with Satyagraha are truth, non-violence, self-
suffering, faith in human goodness and many others. The first basic concept is truth.
Truth is the essence of Satyagraha. The more truthful we are, the more we are nearer to
God. God is the absolute truth and all-pervading reality. It is not right to coerce others.
Differences would be bridged through discipline and humility, and the conflict resolved
through non-violence and self-suffering. Inquest for truth, Satyagraha demands public
admission of mistakes. The second key concept is non-violence. Non-violence or Ahimsa
focused on the means, as one is bound to reach the end sooner or later. Violence begets
violence, and it is closely linked with hatred. It is not possible to justify the use of
violence. In a conflict situation, violence hits the sinner rather than the sin. In the account
of Gandhi, violence was not accepted as a cleansing force. He further asserted that those
who practice non-violence must be prepared to sacrifice their all except honour.
Nonviolent resistance makes the conflict resolution process more successful and helps
achieve greater peace. The Gandhian concept of Ahimsa is not merely a negative state of
harmlessness but a positive state of love and even doing good to the evil-doer. But it does
not suffice to help the wrong-doer to continue following the wrong way or tolerating it.
The active state of Ahimsa requires you to resist the wrong-doer. The first step in non-
violence is cultivating it in our daily lives. Non-violence is never a method of coercion
but of conversion. However, non-cooperation means such as boycotts, strikes and fasts

1
Iyer, R. N. (1973). The Moral and Political Thought of Mahatma Gandhi. Pp.305.

154
may involve implicit moral coercion. Therefore, Gandhi insisted on the rightness of cause
and means than the end. Creative self-suffering is the next important concept to
understand Satyagraha better, as it opens up the inner understanding of man. However,
self-suffering does not mean mere submission to the will of the evil-doer. Instead, it
prefers putting one's whole soul against the will of the tyrant. In self-suffering, the user is
the only person who suffers. He does not make others suffer for his mistakes, which
keeps the resistance nonviolent. By doing so, Satyagrahis transformed their opponent's
conscience and tried to convert them indirectly. The next basis of Satyagraha is faith in
human goodness. It believes that the opponent is open to reason and has a conscience to
respond to any noble and friendly action. Every one of us has both good and bad traits.
Hence, the opponent should be given the same chances. Even if the opponent plays wrong
many times, Satyagrahi is ready to trust him every time he plays. Belief in the goodness
of human nature is the essence of Satyagraha. In addition to this, means and ends are also
essential to consider. According to Gandhi, means are everything. If one takes care of the
means, the end will bear good results. The progress towards the goal will be proportionate
to the purity of means. The last element of Satyagraha is fearlessness. According to
Gandhi, possession of arms was a sign of fear and cowardice, and they could never be
moral. A violent person may become nonviolent someday, but the same does not happen
to a coward. Non-violence stands opposite to cowardice. Even using violence in self-
defence or for the defence of others can be seen as an act of bravery and better than
cowardly submission.
The principles of Satyagraha can be applied to various conflict situations and their
resolution. Each category of conflict has specific characteristics and may require a more
detailed approach. Salient features of the application of Satyagraha in different categories
of conflicts vary depending on the types of conflict. In the case of Interpersonal conflicts,
Satyagraha depends on how its values have been internalised rather than conscious
adoption of tactics. Gandhi advised that one should ceaselessly strive to realise Ahimsa in
every walk of life and act most naturally in a crisis. Moreover, non-violence is based on
the point that nobody is unjust and evil in his own eyes, and hence it is unfair to hate him.
One can start practising non-violence in personal relationships. There is a need to replace
the emotion of fear with trust. In most conflicts, both parties want to dominate because of
fear and insecurity. Therefore, non-violence aims not to harm the opponents or impose
decisions on them. Rather it helps both parties to secure a creative and truthful
relationship. The use of Satyagraha in resolving legal disputes consists of the primary
institutional solution to conflict resolution. Compared to the Western methods of conflict
resolution, Gandhi's Satyagraha is based on the Indian tradition focused on dialogue,
mediation, compromise. In comparison, the Western approach perceives legal resolution
of conflicts involving articulation and confrontation and victory over the other. The
courts may not be even doing their intended job. Hence, in the absence of effective
alternative modes of resolving disputes, disputants may resort to violence. It is time to

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revamp many traditional forms of dispute settlement mechanisms. The techniques of
Satyagraha is also used in resolving industrial conflicts. Such conflicts within the industry
often lead to strikes and protests and impact the employees. Industrial disputes have their
outcome as a continued viable agreement between management and employees. For
Gandhi, labour should have the same status and dignity as capital to avoid industrial
disputes. He advised workers to be organised to achieve their outcomes. To maintain
good relations, neither side should have the power to dominate. Satyagraha is also used
against the state and is known as civil disobedience. In the political realm, nonviolent
struggles generally consist in opposing evil in the shape of unjust laws. Gandhi
emphasised that civil disobedience must be sincere, respectful, restrained, and based on
some well-understood principle. Here, a Satyagrahi exhausts all other means before
resorts to Satyagraha. The person remains ready for negotiations, appeals to public
opinion and states his case calmly before others. And only then resort to Satyagraha. The
last type of conflict where Satyagraha can be used is Inter-nation conflicts. In the world
order, conflict among nations is prevalent. In the context of World War II, Gandhi
suggested that all violence is terrible and must be condemned in the abstract. A believer
in Ahimsa has to distinguish between the aggressor and the defender. Taking side with
the defender in a nonviolent manner is the next step. A Satyagrahi fights without using
weapons and aiming at the conversion of the opponent. Nowadays, modern war
technology makes the idea of defence obsolete. Nations use arms to eliminate the source
of conflicts. But Gandhi favoured complete unilateral disarmament.
Gandhi propounded the philosophy of Satyagraha a hundred years back. It is essential to
understand his philosophy of Satyagraha so that we can apply such techniques in our day
to day conflict mitigation. Non-violence is both science and art. It has a long history and
rich philosophy behind it. As practised by Gandhi, Satyagraha was a technique of action
designed to set in motion a process to achieve lasting peace. It emerged from the
realisation that violence produces more violence. Satyagraha replaced brute force with
soul force through self-suffering as the objective and arousing the inherent capacity of the
opponent.
Nonviolent actions invite the parties to a dialogue to resolve their issues mutually. Non-
coercive means to conflict response is conducted in a way that opponents are allowed or
encouraged to realise their human potential. The basic tenets and rules of a Satyagraha
campaign, as opposed to a Duragraha, can be summarised in the ten points. First, violence
is invited from the opponents if they are humiliated or provoked. A satyagrahi must
appeal to their heart, not make them fear. Secondly, a violent attitude should be avoided
by a would-be satyagrahi. The sincere undertaking of a conflict along Gandhian lines
requires an affirmative answer to the question. Third, opponents are less likely to use
violent means if they understand the satyagrahi's case and conduct it in a better way.
Fourth, the vital interests which opponents have in common should be formulated, and
co-operation should be established on this basis. In all conflicts, the central principle of

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Satyagraha is to attempt to find validity in the opponent's position. Fifth, opponents
should not be judged harder than themselves. The golden rule here is mutual toleration,
looking into Truth from different angles. Conscience is not similar for everyone.
Therefore, it is advisable to not impose the same conduct on everybody as this may
interfere with one's freedom of conscience. The six bases of Satyagraha suggests trusting
the opponents. Satyagraha is based on making a man trustworthy by trusting him first.
The Satyagrahi need not wait endlessly for conversion to occur. When it reaches the limit,
the satyagrahi will take risks and conceive plans of active Satyagraha. Seventh, an
unwillingness to compromise on non-essentials decreases the likelihood of converting the
opponent. A Satyagrahi never misses or can never miss a chance of compromise on
honourable terms. Gandhi himself believed in compromises. The next basis of Satyagraha
can be understood as the conversion of an opponent. Opponents are more likely to use
violence if they lose in the cause of the satyagrahi. Therefore, genuine Satyagraha cannot
be used in an unjust cause as it quests for the truth. Ninth, the best way of convincing an
opponent is to show the satyagrahi's sincerity and intent to make sacrifices for the given
cause. Lastly, Satyagrahi never uses the weakness of opponents to exploit them. Intrigue
and manipulation of opinion should be rejected, and advantage should not be taken of an
opponent's weak moments.1
Satyagraha is a method to address grievances and establish political order. The process of
Satyagraha involves multiple steps to confront unjust laws and policies. It starts with an
effort to resolve the conflict through established channels and accepted protocols. This
step is followed by an active propaganda campaign involving demonstrations, parades,
and a final appeal to the opponent to make them aware of subsequent processes if an
agreement is not finalised. The last step involves actions such as boycotts, strikes, and
other forms of non-cooperation activities.2 The future of Satyagraha depends on the intent
of satyagrahis. Gandhi pleaded for the abolition of all violence and duplicity in the affairs
of man and nations. He declared that truth and non-violence were good for the entire
humanity. Gandhi saw no safer and better approach to conflict resolution than through
innocence, non-violence and love. Moreover, he warned people not to be dogmatic about
the truth one sees. He lives through non-violence. His passion for non-violence translates
itself into service, suffering and sacrifice for others. Thus, he devoted his life to pursuing
truth through service and sacrifice.

4.4 Conclusion
Gandhi's conflict resolution methodology was based on non-violence and peace.
According to his conflict resolution approach, both the parties willingly accept each
other's standpoints and promise not to create a hostile situation in the future. The present
1
Weber, T. (2001). Gandhian Philosophy, Conflict Resolution Theory and Practical Approaches to
Negotiation. Pp. 505-06.
2
Mayton II, D.M. (2001). Gandhi as Peacebuilder: The Social Psychology of Satyagraha. Pp. 309-10.

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