Iam endeavoring to show to my countrymen that violent non-cooperation only multiplies evil, and that as evil can only be sustained by violence, withdrawal of support of evil requires complete abstention from violence. nonviolence implies voluntary submission to the penalty for non-cooperation with evil. i am here, therefore, to invite and submit cheerfully to the highest penalty that can be inflicted upon me for what in law is deliberate crime and what appears to me to be the highest duty of a citizen.

in at least 150 words, how is this excerpt a call to action for gandhi's supporters? what is gandhi encouraging his supporters to do?

Every leader who seeks to win a battle without violence and who presumes to precipitate a war against conventional attitudes and arrangements―however prejudiced they may be―would do well to probe the subtleties which distinguish satyagraha from other forms of action without overt violence. There are essential elements in Gandhian satyagraha which do not readily meet the eye. The readiness with which Gandhi’s name is invoked and the self-satisfaction with which leaders of movements throughout the world make reference to Gandhian methods are not always backed by an understanding of either the subtleties or the basic principles of satyagraha. It is important to pose a question and to state a challenge to those who believe that they know how a Gandhian movement is to be conducted. For nonviolence alone is weak, non-cooperation in itself could lead to defeat, and civil disobedience without creative action may end in alienation. How, then, does satyagraha differ from other approaches? This question can be explored by contrasting satyagraha with concepts of passive resistance defined by the Indian word, duragraha.

Duragraha means prejudegment. Perhaps better than any other single word, it connotes the attributes of passive resistance. Duragraha may be said to be stubborn resistance in a cause, or willfulness. The distinctions between duragraha and satyagraha as these words are used to designate concepts of direct social action are to be found in each of the major facets of such action.1 Let us examine (1) the character of the objective for which the action is undertaken, (2) the process through which the objective is expected to be secured, and (3) the styles which characterize the respective approaches. Satyagraha and duragraha are compared below in each of these three aspects by considering their relative treatment of first, pressure and persuasion, and second, guilt and responsibility. Finally, we shall have a look at the meaning and limitations of symbolic violence.

hope this helps

each morning i wrote my name

on the dusty cabinet, then crossed

the dining table in script, scrawled

in capitals on the backs of chairs,

practicing signatures like scales

while mother followed squirting

linseed from a burping can

it might be b but i might be wrong