011-40705070  or  
Call me
Download our Mobile App
Select Board & Class
  • Select Board
  • Select Class
 

what are the limits of civil disobedience?

Asked by Rajasree Dutta(student) , on 22/10/13


Become Expert
Score more in Social Science
Start Now with Video Lessons, Sample Papers, Revision Notes & more for Class-X - CBSE 

BEST ANSWER Certified by MeritNation Expert  

 The limitations of Civil- disobedience movement were:-

1)Diffrent communities had diffrent abstract idea about Swaraj
 
2)Dalits Participation in the movement were limited , particularly in the Maharashtra and Nagpur region.
 
3)After the decline of NOn-corperation-Khilafat movement, large communities of Muslims did not respond to the the call for united struggle of Congress
 
4)The Civil Disobedience movement started with an atmosphere of suspicion and distrust between communities.

Posted by Me_Rock(student)on 6/3/11

This conversation is already closed by Expert

More Answers

i was seraching for this answer i dont get it any where!!

Posted by Sk Reshma(student)on 6/3/11

Civil disobedience is the active, professed refusal to obey certain laws, demands, and commands of a government, or of an occupying international power. Civil disobedience is commonly, though not always, [1] [2]  defined as being nonviolent resistance. It is one form of civil resistance. In one view (in India, known as ahimsa or satyagraha) it could be said that it is compassion in the form of respectful disagreement. One of its earliest massive implementations was brought about by Egyptians against the British occupation in the 1919 Revolution. [3]  Civil disobedience is one of the many ways people have rebelled against what they deem to be unfair laws. It has been used in many well-documentednonviolent resistance movements in India (Gandhi 's campaigns for independence from the British Empire), in Czechoslovakia 's Velvet Revolutionand in East Germany to oust their communist governments, [4] [5]  in South Africa in the fight against apartheid, in the American Civil Rights Movement, in the Singing Revolution to bring independence to the Baltic countries from the Soviet Union, recently with the 2003 Rose Revolutionin Georgia and the 2004 Orange Revolution [6]  in Ukraine, among other various movements worldwide.

In Western society, the first example[ citation needed ] of this is in Sophocles ' play Antigone, in which Antigone, one of the daughters of former King of Thebes, Oedipus, defies Creon, the current King of Thebes, who is trying to stop her from giving her brother Polynices a proper burial. She gives a stirring speech in which she tells him that she must obey her conscience rather than human law. She is not at all afraid of the death he threatens her with (and eventually carries out), but she is afraid of how her conscience will smite her if she does not do this.

Following the Peterloo massacre of 1819, poet Percy Shelley wrote the political poem  The Mask of Anarchy  later that year, that begins with the images of what he thought to be the unjust forms of authority of his time—and then imagines the stirrings of a new form of social action. It is perhaps the first modern[ vague ] statement of the principle of nonviolent protest. [7]  A version was taken up by the author Henry David Thoreau in his essay  Civil Disobedience , and later by Gandhi in his doctrine of  Satyagraha . [7]  Gandhi 's Satyagraha was partially influenced and inspired by Shelley 's nonviolence in protest and political action. [8]  In particular, it is known that Gandhi would often quote Shelley 's Masque of Anarchy to vast audiences during the campaign for a free India. [7] [9]

Thoreau 's 1848 essay  Civil Disobedience , originally titled "Resistance to Civil Government", has had a wide influence on many later practitioners of civil disobedience. The driving idea behind the essay is that citizens are morally responsible for their support of aggressors, even when such support is required by law. In the essay, Thoreau explained his reasons for having refused to pay taxes as an act of protest against slavery and against the Mexican-American War. He writes, "If I devote myself to other pursuits and contemplations, I must first see, at least, that I do not pursue them sitting upon another man 's shoulders. I must get off him first, that he may pursue his contemplations too. See what gross inconsistency is tolerated. I have heard some of my townsmen say, 'I should like to have them order me out to help put down an insurrection of the slaves, or to march to Mexico; — see if I would go '; and yet these very men have each, directly by their allegiance, and so indirectly, at least, by their money, furnished a substitute.

Posted by Rushia(student)on 6/3/11

 1. Not all social groups were moved by the abstract concepts of Gandhiji. The untouchables or 'Dalits ' found themselves alienated from the national movement. 


2.For long time Congress ignored their demands so as not to offend the higher caste groups. Gandhiji tried to organised them.But several Dalit leaders like B.R. Ambedkar demanded separate electorates for the dalits. Even though the Poona Pact of 1932 gave them reserved seats but still they were the lagging behind ones. 

3. Also several Muslims also found themselves alienated.The Congress was being regarded as a Hindu -dominated party which denied rights to the Muslims




Posted by Arzoo Singh(student)on 6/3/13

The following were the limitations of the Civil Disobedience Movement:

  1. It 's notion of swaraj did not move the Dalits to join the movement as they desired political emancipation along with social upliftment. Their apprehension was heightened by Gandhi 's refusal to concede a separate electorate for Dalits. This limited the appeal of the movement in places like Maharashtra where Dalit movement and organisations were strong.

  2. A section of the Muslim community had been alienated from the Congress after the decline of Khilafat movement. The Congress was also perceived to be associating with Hindu nationalist groups. This ensured that Muslim participation in the movement was restricted.

  3. An atmosphere of distrust and suspicion pervaded the relations between the communities. Muslim intellectuals were apprehensive of their status in Hindu majority India.

Posted by Ashi Jain(student)on 25/3/13

Ask a QuestionHave a doubt? Ask our expert and get quick answers.
Show me more questions

close