"The natives understand very well the use of such measures to defend themselves against the abuse of authority. The method most in use, and that which gives the best results, is complete non-co-operation in all that concerns the Government, the administration and public life generally."[56] In about 1900 there was a great movement of non-cooperation under the leadership of Aurobindo Ghose against the British Government in Bengal. Ghose wanted independence and freedom from foreign tribute. He called upon the people to demonstrate their fitness for self-government by establishing hygienic conditions, founding schools, building roads and developing agriculture. But Ghose had the experience Gandhi was to have later. The people became impatient and fell back on violence; and the British then employed counter-violence to crush the movement completely.[57] The term "Satyagraha" itself was, however, a contribution of Gandhi. It was coined about 1906 in connection with the Indian movement of non-violent resistance in South Africa. Previously the English term "passive resistance" had been used, but Gandhi tells us that when he discovered that among Europeans, "it was supposed to be a weapon of the weak, that it could be characterized by hatred and that it could finally manifest itself as violence," he was forced to find a new word to carry his idea. The result was a combination of the Gujerati words _Sat_, meaning truth, and _Agraha_, meaning firmness--hence "truth force," or as it has been translated since, "soul force."[58] FOOTNOTES: [53] Shridharani, _War Without Violence_, 165-167. [54] M. K. Gandhi, _The Story of My Experiments with Truth_, translated by Mahadev Desai and Pyrelal Nair (Ahmedabad: Navajivan Press, 1927-1929), the earlier portions of Vol. I. [55] _Ibid._, I, 322; Shridharani, 167. [56] Quoted by De Ligt, _Conquest of Violence_, 89. [57] _Ibid._, 89-90. [58] Gandhi, _Experiments with Truth_, II, 153-154. The Process of Satyagraha Shridharani, who considers himself a follower of Gandhi, has given us a comprehensive analysis of Satyagraha as a mass movement. He begins his discussion with this statement of the conditions under which it is possible: "Satyagraha, as an organized mass action, presupposes that _the community concerned has a grievance which practically every member of that community feels_. This grievance should be of such large proportions that it could be transformed, in its positive side, into a 'Cause' rightfully claiming sacrifice and suffering from the community on its behalf."[59]