Mahatma Gandhi, the iconic leader of India’s independence movement, was known for many things: his unwavering commitment to non-violence, his simple living, and his championing of self-reliance.
But amidst the grand narratives of political struggle, a lesser-known facet of Gandhi’s life shines with a quiet, symbolic light: his goats.
Gandhi’s attachment to goats
Gandhi’s attachment to goats began early. He first encountered them in his childhood in Porbandar, where their milk was a staple in his diet. As he embraced a life of austerity and self-sufficiency, goats became more than just a source of sustenance.
They embodied his principles of non-harm and environmental awareness. In his autobiography, he wrote, “I have no doubt that it is the goat that has made the desert of Rajputana bloom. It is a poor man’s cow.” (Gandhi, An Autobiography, p. 46)
London Trip with Goats
But it was during his 1931 journey to London for the Second Round Table Conference that Gandhi’s goats truly stepped into the spotlight.
Determined to maintain his dietary habits and symbolic commitment to self-sufficiency even in the heart of the British Empire, he brought two goats, Shantilala and Sureshkumari, with him.
This seemingly mundane act became a powerful symbol of defiance, a quiet act of resistance against the colonial power structure.
The news of Gandhi’s goats traveling with him sent ripples across the world. The British press, accustomed to the grandeur of colonial visits, was taken aback by this unconventional choice.
The Times of London reported, “Mr. Gandhi is accompanied by two goats…He says he cannot do without them as they supply him with his daily milk.” (The Times, September 12, 1931)
Symbolism or Eccentricity
While some dismissed it as an eccentricity, others saw the deeper message. Indian scholar Ramachandra Guha writes,”The decision to bring his goats…was not merely a matter of personal convenience, but a subtle political statement…It was a way of asserting that he was not coming to London as a supplicant, but as a representative of a self-sufficient,independent India.” (Guha, Gandhi Before India, p. 358)
The journey itself was not without its challenges. Obtaining quarantine clearance for the goats proved to be a bureaucratic hurdle.
Gandhi, ever the pragmatist, negotiated with the authorities, arguing that the goats posed no threat and would be kept in a secluded enclosure. Eventually, he was granted permission, albeit with the stipulation that the goats be milked by a British veterinary surgeon!
The image of Gandhi, clad in his simple dhoti, tending to his goats on the deck of the ship, became a powerful symbol.
It resonated with millions in India, who saw in it a reflection of their own struggles for self-determination. It also challenged the British perception of India as a land of backwardness and superstition.
In London, the goats continued to be a source of fascination. Journalists flocked to photograph them, and even the King and Queen reportedly expressed curiosity about these unusual guests.
Gandhi, ever the master of self-promotion, used the goats to his advantage. He invited journalists to witness him milking them, turning a seemingly mundane act into a public spectacle that highlighted his commitment to simplicity and self-reliance.
Beyond the symbolism, the goats played a practical role in Gandhi’s life. They provided him with fresh milk, which he believed was essential for his health. They also served as a reminder of his roots, a connection to the rural India he was fighting for.
Criticism of Gandhi’s goats
However, some within the Indian independence movement criticized Gandhi’s decision to bring the goats. They argued that it deflected attention from the serious political issues at hand and reinforced the British stereotype of Indians as eccentric and backward.
Certainly. While Gandhi’s act of bringing his goats to London resonated with many, it also attracted criticism, both within India and internationally.
Some argued that it trivialized the serious political purpose of his visit, turning the spotlight away from crucial discussions about India’s future and onto an eccentric personal choice.
Politics at 2nd Round Table Conference
It is to be noted that the second Round Table Conference was held in London from September 7, 1931 to December 1, 1931. The Indian National Congress had nominated Gandhi as its sole representative.
At the conference, Gandhi (and therefore the Congress) quite ridiculously claimed to represent all people of India against imperialism. The other delegates including Babasaheb Bhimrao Ambedkar did not share this view.
He also reiterated that the Congress alone represented political India. Saying that the untouchables were Hindus, and thus not to be treated as a minority, he discarded the idea of a separate electorate for them.
He also said there was no need for separate electorates or special safeguards for Muslims or other minorities. Many of the other delegates disagreed with Gandhi and fiercely opposed him.
It is important to note that in the second Round Table Conference, Dr Ambedkar had raised the issue of separate electorate for the depressed classes on lines of Muslims.
Earlier in the conference, Ambedkar even attempted to compromise with Gandhi on reserved seats in a common electorate, but Gandhi, who had declared himself the sole representative of India’s oppressed masses, rejected Ambedkar’s proposal, and denounced the other delegates as unrepresentative.
Further, Gandhi secretly attempted to strike a deal with Muslim representatives promising to support their demands as long as the Muslims voted against separate electorates for the depressed classes.
The League however, refused to cooperate with Gandhi one this issue and instead sympathised with the plight of lower and backward classes. It is argued that political considerations might have forced Gandhi to adopt such a regressive stand.
Negative Stereotypes
Having said that, critics within the independence movement, particularly younger activists, felt the goat act reinforced negative British stereotypes of Indians as backward and obsessed with tradition. They feared it undermined the movement’s attempts to project a modern, progressive image on the world stage.
Furthermore, some saw Gandhi’s focus on self-sufficiency through goat milk as insensitive to the struggles of the millions living in poverty across India.
Critics argued that while Gandhi, with his privileged background, could afford such dietary choices, it did little to address the immediate nutritional needs of the most vulnerable.
They felt it could even be seen as mocking the harsh realities of everyday life for many Indians who lacked even basic necessities like clean water and proper sanitation.
It’s important to acknowledge these criticisms and understand that Gandhi’s actions, though often well-intentioned, could have unintended consequences. His choices, while deeply personal and symbolic, had the potential to overshadow or even undermine the larger cause he was fighting for.
Despite the criticisms, Gandhi remained steadfast in his belief that his actions, however unconventional, served a larger purpose.
He saw the goats as a means of reclaiming dignity, asserting his identity, and challenging the colonial power structure. By holding onto his simple ways, even in the heart of the British Empire, he aimed to demonstrate the self-reliance and resilience of the Indian people.
Further, he saw the goats as a small but potent symbol of his principles. As he wrote in Harijan, his weekly journal, “The goats are a part of my life, and as such I regard them as being as useful and necessary as my spectacles or my walking stick.” (Gandhi, Harijan, November 29, 1931)
Conclusion
Ultimately, whether one agrees with Gandhi’s decision to bring his goats or not, it remains an intriguing episode in his journey and continues to spark debate and interpretation.
It highlights the complexities of symbolism, the challenges of navigating personal choices within a larger political context, and the importance of considering diverse perspectives on Gandhi’s multifaceted legacy.
In conclusion, Gandhi’s goats were more than just animals. They were a living embodiment of his values and principles:self-sufficiency, non-violence, and a connection to the natural world.
Their journey to London, though seemingly insignificant, became a powerful symbol of resistance against colonialism and a reminder that even the smallest acts can carry great symbolic weight.
Also Read| Mahatma Gandhi: Between Greatness and Criticism
Sources:
- Gandhi, M. K. (1929). An Autobiography: The Story of My Experiments with Truth. Ahmedabad: Navajivan Publishing House.
- Guha, R. (2011). Gandhi Before India. London: Penguin Books.
- The Times. (1931, September
