Gandhi Journal Article-II (January 2016) : Khadi : A Cloth and Beyond

Gandhi Journal Article-II (January 2016) : Khadi : A Cloth and Beyond

By Ektaa Jain  

Clothes have always been integral to human identity. They have defined not only individuals but are often seen as markers of particular groups, communities, towns, and even countries. A potent sign of resistance and change, clothing can be seen as a power changing mechanism. The idea of meaning associated with what we wear is dominant in our society. It is in this light that the paper tries to explore Gandhi's meaning of the fabric 'khadi' in the freedom struggle. It has been referred to as the 'fabric of Indian independence' and had a key role to play in the freedom struggle. The article attempts to explore this role and the meaning that the cloth conveyed during the struggle and after.

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Gandhi Journal Article-I (January 2016) : Taking up Sarvodaya as our duty

Gandhi Journal Article-I (January 2016) : Taking up Sarvodaya as our duty

By Balamurali Balaji  

Gandhiji's concept of Sarvodaya is the superset of Antyodaya, what one has to expect from Sarvodaya. While Antyodaya sets the scene for the downtrodden, Sarvodaya creates wealth for the common good of the all. A society, community, a neighbourhood or the whole state can benefit from the principles of Sarvodaya.

Sarvodaya is not an illusion or hallucination, for it contains Antyodaya, an aspect that needs to be realized by every individual, rich or poor.

It is a social philosophy that characterizes a synthesis between the needs, urges and aspirations of the individual and of the society of which the individual is an inseparable and indivisible part.  He called it sarvodaya - the rise and well-being of all.¹ Sarvodaya is a learning process for those who do not know about it. It is an approach for those who seeks to solve the problems; a solution for a self-contained person. It is wisdom for those who searches for knowledge; a tool for those who put their beliefs in its methods and principles.

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Gandhi Journal Article-II (November 2015)

Gandhi Journal Article-II (November 2015)

Gandhi on theory and practice of Islam

By Dr. Anupma Kaushik 

The word Islam means peace but today it invokes images of violence, totalitarianism and irrationality. (Afkhami, 1995, 33) Islam is one religion which of late has been associated with terrorism and fundamentalism worldwide. Names like ISIS, Boko Harem, Al Qaeda, Taliban, Al-Shabaab, have become synonym with fundamentalism and terrorism. (Times of India, 2015, 10) The troubled spots in the world today such as Pakistan, Iraq, Somalia, Yemen, Syria, Libya and Afghanistan where violence and fundamentalism have disturbed peace are mostly associated with Islam. (The Hindu, 2015, 12) This raises the question whether Islam is a peaceful religion or not? However this is not a new question for a country like India which had a huge Muslim population living with people of other religions at times peacefully but at others not so peacefully. Even in pre independence era leaders like Gandhi had to deal with this issue.

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Gandhi Journal Article-I : November 2015

Gandhi Journal Article-I (November 2015)

Mahatma Gandhi and Bhagat Singh : A Clash of Ideology

By Jai Narain Sharma  

Great men of all generations have been anxious about improvement of the lot of human beings. But how to realize it remains a formidable task for every age. Even though the goal is similar, the means to achieve the goal can differ. And this difference in approach can generate a lot of controversy. This is precisely what happened between Mahatma Gandhi and Sardar Bhagat Singh, the two great statesmen of modern India. As a result, Bhagat Singh has been ranked as a rival of Mahatma Gandhi. It has been held in some quarters that while Gandhi was the sun of nationalism around which all the planets of the Indian National Congress revolved, Bhagat Singh was a star that pursued an orbit of its own.

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Gandhi Journal Article-III (October 2015) : Economic impact of Gandhi's models

Gandhi Journal Article-III (October 2015) : 

Economic impact of Gandhi's models

By Prajakta Desai & Sunil Sonawane 

Gandhi had an innate sympathy for the poor and deprived. This coupled with a direct observation of the predicament of the poor and the oppressed both in India and in South Africa led him to design an economic model that would alleviate the condition of the poor and the deprived. Gandhi believed that the high capitalist endeavors were at the root of all suffering. He believed that business without ethical considerations was fundamentally evil. This led to discrimination, oppression and exploitation. Gandhi also held that there is enough in this world to feed and clothe all. However, there is poverty and deprivation because one group of people thrives on the labor put in by others. Gandhi strongly believed in the ethics of hard work and that one is entitled to take from the system only as much as he is capable of producing. This according to Gandhi, was the only way to fight poverty.

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Gandhi Journal Article-II (October 2015) : Empowerment of the Rural Poor: The Gandhian Approach

Gandhi Journal Article-II (October 2015) : Empowerment of the Rural Poor: The Gandhian Approach

By Dr. D. Pulla Rao  

Empowerment of the rural poor has become a major problem of rural India over the last 100 years. In 1930s when Mahatma Gandhi took the reigns of the freedom movement, about 300 millions rural poor were suffering from chronic poverty for 120 days during the lien period of agriculture and were relegated to subsistence living for the rest 245 days in a year. The situation of the rural poor over the last 70 years had further worsened in spite of our continuous efforts to alleviate rural poverty.

Under these circumstances, a close look at the Gandhian approach for empowering the rural poor is highly essential.

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Gandhi Journal Article-I (October 2015) : Relevance of Gandhi in Modern Times

Gandhi Journal Article-I (October 2015) : Relevance of Gandhi in Modern Times

By Rajen Baura  

Looking at the present state of affairs in India, the birthplace of Gandhi, one would probably surmise that Gandhism, whatever the term may mean, cannot have any relevance in this twenty-first century. Gandhi is rightly called the Father of the Nation because he single handedly stood up against the mighty British Empire, without any arms, and brought her independence. However, today, Gandhi is mostly forgotten and his relevance questioned even by his ardent devotees. Today Gandhi is remembered in India mostly on his birthday which is celebrated as a national holiday rather as a ritual.

...In real world, Gandhi was a politician, a shrewd politician, who was trying to bring peace and harmony to India on one hand while trying to bring her independence at the same time. For Gandhi, the process of change was very important which must be ethical, nonviolent and democratic giving rights to all minorities. In this respect, he resembles the Buddha for whom the noble eightfold path (of right wisdom, right conduct and right effort), itself is the goal and essence of life. 

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Gandhi Journal Article-II (September 2015) : Schumacher on Gandhi

Gandhi Journal Article-II (September 2015) : Schumacher on Gandhi

By Surur Hoda  

Gandhi’s visions of Gram Swaraj (i.e. self-sufficient but inter-linked village republics with decentralised small-scale economic structure and participatory democracy) left him immediately at odds with many in the Indian National Congress and outside who sought to develop India as a ‘modern’ industrial nation state. To Gandhi, political freedom was merely the first step towards attainment of real independence which entailed achieving social, moral and economic freedom for seven hundred thousand villages. ‘If the villages perish India will perish’ he had said. But the majority of academically-trained, so-called modern economists called his vision ‘retrograde’. Some extremists even described it as ‘reactionary’ or ‘counter-revolutionary’ which aimed to put the clock back.

Many of those who admired his skill in leading the struggle for national liberation reluctantly tolerated his views as the price to pay for his political leadership. They were sold on the concept of large-scale urban industrialisation, mass production and economics of scale. They failed to understand Gandhi’s economic insight and criticised him by saying ‘Whatever Gandhi’s merit as “Father of the Nation”, he simply does not understand economics.’
 

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Gandhi Journal Article-I (September 2015) : Timeless efficacy of Gandhian Key to Health

Gandhi Journal Article-I (September 2015)

Timeless efficacy of Gandhian Key to Health

By Dr. Persis Latika Dass  

Mohandas Karamchand Gandhi lovingly called “Bapu” by millions and acclaimed as the harbinger of independence in British ruled India, valued life close to nature, for its simplicity and spirituality, and evolved practical and simple rules of health. He had almost a religious faith in vegetarianism and said, “As a searcher for Truth I deem it necessary to find the perfect food for a man to keep body, mind and soul in a sound condition.” According to him, man is not the owner of his body to do as he pleased, but a guardian taking good care of it, in order to “serve God and His creation.”
 

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Gandhi Journal Article-II (August 2015) : Mahatma Gandhi - A unique musician

Gandhi Journal Article-II (August 2015) : Mahatma Gandhi - A unique musician

By Dr. Namrata Mishra  

We all know him as 'Mahatma', a Seeker after truth and a humble explorer of the science of nonviolence, as a saint, a barrister, a freedom fighter and of course, a divine soul having larger concerns for society, country and indeed, humanity. With globalization penetrating every sphere of life, Gandhi has become a global icon. Gandhi wrote a lot on the specific issues and problems he encountered. There is no department of life, which he left untouched. He was a thinker, synthesizer, creative genius, and Karmayogi in the true sense of the terms.

Very few people know that Gandhi was extremely fond of Music and arts. Most of us have been all along under the impression that he was against all arts such as music. In fact, he was a great lover of music, though his philosophy of music was different.
 

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