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Jawaharlal Nehru:

Marxism, Capitalism and Non-Alignment

Nehru, India's first Prime Minister after independence, (1947) was the creator of such terms as "neutralism", "Third World", and "non-alignment".

Marxism, Capitalism and India's Future (1941)

As our struggle toned down and established itself at a low level, there was little of excitement in it, except at long intervals. My thoughts traveled more to other countries, and I watched and studied, as far as I could in jail, the world situation in the grip of the great depression. I read as many books as I could find on the subject, and the more I read the more fascinated I grew. India with her problems and struggles became just a part of this mighty world drama, of the great struggle of political and economic forces that was going on everywhere, nationally and internationally. In that struggle my own sympathies went increasingly toward the communist side.

I had long been drawn to socialism and communism, and Russia had appealed to me. Much in Soviet Russia I dislike-the ruthless suppression of all contrary opinion, the wholesale regimentation, the unnecessary violence (as I thought) in carrying out various policies. But there was no lack of violence and suppression in the capitalist world, and I realized more and more how the very basis and foundation of our acquisitive society and property was violence. Without violence it could not continue for many days. A measure of political liberty meant little indeed when the fear of starvation was always compelling the vast majority of people everywhere to submit to the will of the few, to the greater glory and advantage of the latter.

Violence was common in both places, but the violence of the capitalist g order seemed inherent in it; while the violence of Russia, bad though it was t aimed at a new order based on peace and co­operation and real freedom for the masses. With all her blunders, Soviet Russia had triumphed over enormous difficulties and taken great strides toward this new order While the rest of the world was in the grip of the depression and going backward in some ways, in the Soviet country a great new world was being built up before our eyes. Russia, following the great Lenin, looked into the future and thought only of what was to be, while other countries lay numbed under the dead hand of the past and spent their energy in preserving the useless relics of a bygone age. In particular, I was impressed by the reports of the great progress made by the backward regions of Central Asia under the Soviet regime. In the balance, therefore, I was all in favor of Russia, and the presence and example of the Soviets was a bright and heartening phenomenon in a dark and dismal world.

But Soviet Russia's success or failure, vastly important as it was as a practical experiment in establishing a communist state, did not affect the soundness of the theory of communism. The Bolsheviks may blunder or even fail because of national or international reasons, and yet the communist theory may be correct. On the basis of that very theory it was absurd to copy blindly what had taken place in Russia, for its application depended on the particular conditions prevailing in the country in question and the stage of its historical development. Besides, India, or any other country, could profit by the triumphs as well as the inevitable mistakes of the Bolsheviks. Perhaps the Bolsheviks had tried to go too fast because, surrounded as they were by a world of enemies, they feared external aggression. A slower tempo might ; avoid much of the misery caused in the rural areas. But then the question rose if really radical results could be obtained by slowing down the rate of change. Reformism was an impossible solution of any vital problem at a critical moment when the basic structure had to be changed, and, however slow the progress might be later on, the initial step must be a complete break with the existing order, which had fulfilled its purpose and was now only a drag on future progress.

In India, only a revolutionary plan could solve the two related questions of the land and industry as well as almost every other major problem before the country....

Russia apart, the theory and philosophy of Marxism lightened up many a dark corner of my mind. History came to have a new meaning for me. The Marxist interpretation threw a flood of light on it, and it became an unfolding drama with some order and purpose, howsoever unconscious, behind it. In spite of the appalling waste and misery of the past and the present, the future was bright with hope, though many dangers intervened. It was the essential freedom from dogma and the scientific outlook of Marxism that appealed to me. It was true that there was plenty of dogma in official communism in Russia and elsewhere, and frequently heresy hunts were organized. That seemed to be deplorable, though it was not difficult to understand in view of the tremendous changes taking place rapidly in the Soviet countries when effective opposition might have resulted in catastrophic failure.

The great world crisis and slump seemed to justify the Marxist analysis. While all other systems and theories were groping about in the dark, Marxism alone explained it more or less satisfactorily and offered a real solution.

As this conviction grew upon me, I was filled with a new excitement, and my depression at the nonsuccess of civil disobedience grew much less Was not the world marching rapidly toward the desired consummation? There were grave dangers of wars and catastrophes, but at any rate we were moving There was no stagnation. Our national struggle became a stage in the 1onger journey, and it was as well that repression and suffering were tempering our people for future struggles and forcing them to consider the new ideas that were stirring the world. We would be the stronger and the more disciplined and hardened by the elimination of the weaker elements. Time was in our favor.

from Toward Freedom: The Autobiograplly of Jawaharlal Nehru (New York: John Day Co., 1941), pp. 228-231;

Economic Development and Nonalignment (1956)

We are now engaged in a gigantic and exciting task of achieving rapid and large­scale economic development of our country. Such development, in an ancient and underdeveloped country such as India, is only possible with purposive planning. True to our democratic principles and traditions, we seek, in free discussion and consultation as well as in implementation, the enthusiasm and the willing and active cooperation of our people. We completed our first Five­Year Plan 8 months ago, and now we have begun on a more ambitious scale our second Five­Year Plan, which seeks a planned development in agriculture and industry, town and country, and between factory and small­scale and cottage production. I speak of India because it is my country and I have some right to speak for her. But many other countries in Asia tell the same story, for Asia today is resurgent, and these countries which long lay under foreign yoke have won back their independence and are fired by a new spirit and strive toward new ideals. To them, as to us, independence is as vital as the breath they take to sustain life, and colonialism, in any form, or anywhere, is abhorrent....

. . . Peace and freedom have become indivisible, and the world cannot continue for long partly free and partly subject. In this atomic age peace has also become a test of human survival.

Recently we have witnessed two tragedies which have powerfully affected men and women all over the world. These are the tragedies in Egypt and Hungary. Our deeply felt sympathies must go out to those who have suffered or are suffering, and all of us must do our utmost to help them and to assist in solving these problems in a peaceful and constructive way. But even these tragedies have one hopeful aspect, for they have demonstrated that the most powerful countries cannot revert to old colonial methods or impose their domination over weak countries. World opinion has shown that it can organize itself to resist such outrages. Perhaps, as an outcome of these tragedies, freedom will he enlarged and will have a more assured basis.

The preservation of peace forms the central aim of India's policy. It is in the pursuit of this policy that we have chosen the path of nonalinement [nonalignment] in any military or like pact of alliance. Nonalinement does not mean passivity of mind or action, lack of faith or conviction. It does not mean submission to what we consider evil. It is a positive and dynamic approach to t such problems that confront us. We believe that each country has not only the e right to freedom but also to decide its own policy and way of life. Only thus can true freedom flourish and a people grow according to their own genius

We believe, therefore, in nonaggression and non­interference by one country in the affairs of another and the growth of tolerance between them and the capacity for peaceful coexistence. We think that by the free exchange of ideas and trade and other contacts between nations each will learn f rom the other and truth will prevail. We therefore endeavor to maintain friendly relationS with all countries, even though we may disagree with them in their policies or structure of government. We think that by this approach we can serve not only our country but also the larger causes of` peace and good ; fellowship in the world.

from a speech in Washington, D.C., December 18, 1956, printed in the U.S. Department of State Bulletin, January 14, 1957, pp. 49­50.

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This text is part of the Internet Modern History Sourcebook. The Sourcebook is a collection of public domain and copy-permitted texts for introductory level classes in modern European and World history.

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(c)Paul Halsall Aug 1997

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