Showing posts with label Relevance of Gandhi. Show all posts
Showing posts with label Relevance of Gandhi. Show all posts

Monday, November 9, 2015

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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Saturday, September 12, 2015

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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Wednesday, August 5, 2015

Gandhi Journal Article-I (August 2015) : Aung San Suu Kyi - In Gandhi's Footsteps

Gandhi Journal Article-I (August 2015) : Aung San Suu Kyi - In Gandhi's Footsteps

By Dr. Anupma Kaushik

Aung San Suu Kyi
Aung San Suu Kyi was born on 19 June 1945 in Rangoon. She derives her name from three relatives. Aung San from her father, Suu from her paternal grandmother and Kyi from her mother Khin Kyi. She is frequently called Daw Suu by the Burmese or Amay Suu, i.e. Mother Suu by some followers. (Gandhi was called Bapu by his followers) Suu Kyi is the third child and only daughter of Aung San considered to be the father of modern-day Burma. Her father founded the modern Burmese army and negotiated Burma's independence from the British Empire in 1947 but was assassinated by his rival in the same year. She grew up with her mother, Khin Kyi and two brothers, Aung San Lin and Aung San Oo, in Rangoon. Aung San Lin died at age eight, when he drowned in an ornamental lake on the grounds of the house. Her elder brother immigrated to San Diego, California, becoming a United States citizen. After Aung San Lin's death, the family moved to a house by Inya Lake where Suu Kyi met people of very different backgrounds, political views and religions. She was educated in Methodist English High School for much of her childhood in Burma, where she was noted as having a talent for learning languages.


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Friday, July 17, 2015

Gandhi Journal Article-III (July 2015) : Ecology and Lifestyle: A Gandhian Perspective

Gandhi Journal Article-III (July 2015) : Ecology and Lifestyle: A Gandhian Perspective

By M. P. Mathai
The ecological crisis we confront today has been analysed from various angles and scientific data on the state of our environment made available. Humanity has come out of its foolish self-complacency and has awakened to the realisation that over-exploitation of nature has led to a very severe degradation and devastation of our environment. Scholars, through several studies, have brought out the direct connection between consumption and environmental degradation.

The climate change experienced today has convinced many that unless we take urgent remedial measures life might be wiped out of the face of the Earth. There have been several international summits and important conventions have been signed. But to our great dismay, most of the provisions of these covenants have been blatantly violated, rather than scrupulously honoured and implemented. Awareness of the issues involved has become almost universal, but the determination to take corrective steps is sorely missing.


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Saturday, July 4, 2015

Gandhi Journal Article-I (July 2015) : Gandhi's Persuasive Communication and Ideal Journalism

Gandhi Journal Article-I : Gandhi's Persuasive Communication and Ideal Journalism

By Dr. K. John Babu 

This paper attempts to equate Mahatma Gandhi's art of communication with Aristotle's three variables of communication or Rhetorica. It has highlighted Gandhi's ideal character, his logical thinking, and ability to rouse emotions among public. It throws light on Gandhi as an accomplished journalist and classifies Gandhian journalism into four kinds: Gandhi's Public journalism, Gandhi's Ethics in journalism, Gandhi's Peace journalism and Gandhi's Development journalism. It concludes by expounding the relevance of Gandhi's persuasive communication and objectives of journalism to the present day society.
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Thursday, March 12, 2015

Gandhi Journal Article-III: Gandhian Economic order in the New Millennium

Gandhian Economic Order in the New Millennium

By By Prof. G. S. Shikhare

The Gandhian Economic Order is based on simplicity, decentralization, self-sufficiency, cooperation, equality, non-violence, human values, self-sufficient village units, and nationalisation of basic industries, Swadeshi and the theory of trusteeship. These, in turn, will solve the problems pertaining to labour, capital, production, distribution and profit etc. Since 1991, we are following market-oriented free economic system but the old problems are yet to be solved and higher growth remains to be achieved and hence there is an urgent need to find out some other alternative solution to present economic problems. “Various economists like Gunnar Myrdal and others are of the opinion that socio-economic problems of India and other developing countries can be solved to a great extent by following Gandhi's guidelines.


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Tuesday, March 10, 2015

Gandhi Journal Article-II: Gandhian Ethics of Fast-Nonviolence

Gandhian Ethics of Fast-Nonviolence

By By Maithili R. Gupte

Fasting is an institution as old as Adam. It has been resorted to for self-purification or for some ends noble as well as ignoble. Buddha, Jesus and Mohammed fasted so as to see God face to face. Ramchandra fasted for the sea to give way for his army of monkeys. Parvati fasted to secure Mahadev himself as her Lord and Master. In Gandhi's fast he follows these great examples, no doubt for ends much less noble than theirs. Even today this weapon of fasting used to fight against evils.

Non-violence is also old as human culture. Non-violence has occupies a pre-eminent position in Indian philosophy and religion. It has been the first among the five-fold virtues. Which form the essence of Hindu Ethics and are known by various names, such as pancayama, pancasila or panca-maha-vrata. Jainism placed it higher than truth (Satya). The Buddha identified it with universal compassion. It was regarded as equivalent to Dharma or the Moral Law - it was a necessary means to Moksa or salvation and vital part of the spiritual discipline prescribed by teachers of Yoga like Patanjali.

Now the question is - why does violence exist in us? Because we can't see ourselves as part of a universe, because we see ourselves as being separate. In that separation is violence. If we separate ourselves from everybody else, then of course, we have to fight for our own survival.

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Tuesday, August 5, 2014

Gandhi Journal Article - II

Gandhi- Leader of Millenniums

By Prof. Rina A. Pitale-Puradkar

Mahatma Gandhi represents a figure of unique integrity, consistency and humanity. The point of departure of his life philosophy and the basis of his theory and activity in practice are freedom and welfare of any human being and prosperity of peoples and nations of the whole mankind. Non-violence is the elementary and indispensable condition for the materialization of these noble goals. These principles and values represented a permanent source of inspiration in Gandhi’s guidance in his imaginative undertakings both in the struggle for freedom and independent development of India and the promotion of her role in the international community. As a matter of fact, Gandhi’s firm belief in the creativeness and openness of the people of India and his own active engagement for a peaceful and friendly cooperation among nations on equal footing, without any interference or imposition were inexhaustible sources of his personal wisdom and high credibility both as the father of modern India, as well as one of the major moral, spiritual and political international authorities of our times.

Tuesday, July 8, 2014

Gandhi Journal Article - II

Cinema, Satyagraha and Everyday Life

By Pranta Pratik Patnaik

One of the most significant phenomena of our time has been the development of the cinema from a mere art form to a potential subject for study in terms of the issues that it raises and the supposedly influences it has on the spectators. It is now conceived as a versatile art form. Cinema not only provides a site for entertainment, but also a platform to reinforce certain values and ideals. In the same vein, if we trace the history of Indian cinema, we would find that Gandhian values and ideals have made their presence felt, to some degree, in Hindi films. Any movie on the Indian independence theme or any biography on a real life historical character around the independence era is incomplete without the mention of Mahatma Gandhi. This is not to deny the fact that there has always been a shift in the themes of Hindi Cinema which has in turn kept the Gandhian principles out of focus. On the other hand, it should not imply the complete ignorance or disrespect for Gandhian values. The paper looks into one such film - Lage Raho Munna Bhai (LRMB), released in the year 2006, which locates Gandhian values in the contemporary setting. The film revolves around the virtues and values of Mahatma Gandhi, propagated through the narrative, without merely being reduced into didactic preaching. The Gandhian era is believed to have been evoked in the 21st century through this film. 

Thursday, June 5, 2014

Gandhi Journal Article - II

Reflections on Gandhi's Economic Ideas

By Naresh Kumar Sharma

Understanding the essence of the phrase - good life is basic to understanding the economic phenomena, economic theory and economic systems. Mahatma Gandhi's economic ideas may be better understood and appreciated in the context of a particular view of what constitutes a good life as well as a particular way of organising economic life (institutions, activities, constitutional provisions etc.,) as it pervades and dominates almost the whole of the world today.

Even though Gandhi has been discussed much more in relation to politics, philosophy, morality, culture, civilisation, etc, economic issues loom large in the totality of the work of Mahatma Gandhi. His most important work, ‘Hind Swaraj' itself is an important testimony to the same. In particular, the chapter on ‘Why was India lost?' presents, basically, an economic argument for enslavement of India and not any conventional political argument. This work also points to his vision for a good economic system.

Friday, May 9, 2014

Gandhi Journal Article - III

Self Sufficient Villages in Today's Global Village

By Dr. Moushumi Datta

The relevance of Gandhian economics in today's world seems to be paradoxical. Gandhi believed that India lives in villages and that development of the villages will mean development of India as a whole. If we are to increase the scope on a bigger scale and look at the world as a unified country and countries as villages, the relevance is clear. Today, we live in a global village and, as they say, it has indeed become a small place to live in. With recession affecting the world like never before, it is time to go back to the drawing board. Gandhi saw the problems associated with industrialisation and modernisation. He believed that unless villages are developed and made self sufficient, it will lead to mass migration, overcrowded cities and the vicious circle of poverty and under-development cannot be extinguished. Gandhi's economic ideas were closely linked to the upliftment of weaker and underprivileged sections of the society and overall development of the village economy as a whole. Along with the freedom struggle, vigorous efforts were made by Gandhi for the development of villages by making them financially independent through establishment of small and cottage industries. He believed that political independence without economic independence was hollow. He was sure that the progress of the country lies in the development of majority of its rural villages. Gandhi said that the only way of bringing hope of good living to the rural people was by making the village the central place in the economic programme.

Wednesday, May 7, 2014

Gandhi Journal Article - II

'Half Naked Fakir'
The Story of Gandhi's Personal Search for Sartorial Integrity
By Peter Gonsalves

‘Half-naked Fakir' - the story of Gandhi's personal search for sartorial integrity brings together M. K. Gandhi's essential thoughts and anecdotes on his exploration of truth via attire. The reader is invited to grasp the nuances of Gandhi's progressive journey towards personal and sartorial authenticity, from imitating the English in London, to searching for an Indian identity in South Africa, to becoming the dhoti-clad Mahatma of India's millions.

Friday, April 11, 2014

Gandhi Journal Article - III

Gandhi in the footsteps of Jesus Christ
If Gandhi were to visit America today...

An article published in the American The Leader 3rd October 1931 is even today, after 83 years, still relevant and worth introspecting. There are countless thinking people of the world who have understood Gandhi in depth and consider his philosophy important. Today his philosophy is even more relevant and coherent. People like Gandhi and Jesus can never be killed. They will rise from the dead and continue their teaching. Let us respectfully accept his eternal message from his soul.

If Gandhi were to visit America today, the first thing he would do is to explain the meaning of their religion to them. This might sound odd to the readers for two reasons.

Friday, April 4, 2014

Gandhi Journal Article - II

Gandhi on Religion and Social Harmony
By Malabika Pande 

Democracy and democratic norms such as civil rights, adult suffrage, political pluralism and secular politics, were the dominant themes in international politics till the middle of the twentieth century. Religion was not considered a political force potent enough to disturb democratic societies. But recent history has proved all that wrong. In India, the colonial period saw an aggregation of communal tension culminating in partition. The importance of religion and religious mobilization are now widely recognized as significant factors in national and international politics. Gandhi had anticipated this. After his return from South Africa in 1915 he committed himself to the pursuit of a kind of swaraj for India that went beyond mere political freedom and civil rights, and was marked by the inculcation of ideals of peace, brotherhood and social concord.

Wednesday, April 2, 2014

Gandhi Journal Article - I

Building the Entrepreneurial Attitude: Learning from M. K. Gandhi
Dr Nanduri Aparna Rao

He reminds us of Kipling's classic poem 'If' –

'If you can dream-and not make dreams your master; If you can think and not make thoughts your aim; If you can meet with Triumph and Disaster; and treat those two impostors just the same...'

He belonged to one of the most business oriented communities in India-the Gujarati 'Baniya' community'. One recalls names like Karsonbhai Patel (Nirma), Dhirubhai Ambani (Poor boy with big ambitions), Gautam Adani (Adani Group), Dilip Shanghvi (Sun Pharmaceuticals), and the list goes on... 
One does not often come across his name in such a list of entrepreneurs. While entrepreneurs, as we know them, create businesses and grow rich, he created business opportunities, social improvement and chose to stay poor... Yes, the one unique feature of this entrepreneur is that he gave away everything he earned, and could have earned, given his huge body of work - be it wealth or position for himself or his family. One would call him a saint and yes, short of beatification, he did everything saints would and many things saints wouldn't. He is known as the Mahatma - he is Mahatma Gandhi.

Tuesday, March 11, 2014

Gandhi Journal Article - III

Role of Mahatma Gandhi in Women's Political Participation

By Dr. Shubhangi Rathi

Mahatma Gandhi has played an important role in the participation of women in political activities in India. Gandhi becomes uncompromising in the matter of women's rights. According to him woman is companion of man and gifted with equal rights of freedom and liberty. Woman is the better half of humanity, not the weaker sex. Father of the Nation, Mahatma Gandhi was the first man to encourage participation of women in politics. The Constitution of India guarantees equal rights to men and women as voters and citizens. Presently there are very few women Parliamentarians in India. It shows that Gandhi's ideas about women and their role in political life was a departure from those of the 20th century reformers. In the 21st century, it is clear that quotas for women in politics have not essentially ensured higher equality. For the success of democracy, active participation of women is essential. In this paper my focus is on participation of women in politics in India and Mahatma Gandhi's role in motivating large numbers of women into mainstream politics. As per modern theory, both men and women are integral parts of social, economic and political set up of a state. Keeping this background in mind, this paper seeks to focus on the share of women in the electoral process of India.

Thursday, March 6, 2014

Gandhi Journal Article - II

Gandhi's Influence on a Catholic Archbishop

By Paddy Kearney

As a schoolboy Denis Hurley regarded Mahatma Gandhi as a troublemaker who was doing great damage to the British Empire. Later on, as Archbishop of Durban, he described Gandhi as one of the greatest souls since Francis of Assisi in the 13th century.

Tuesday, February 11, 2014

Gandhi Journal Article - III

Gandhian perspective on Tribal Resources and the Modern State

By Birinder Pal Singh

The modern state, whatever be its nature and type, has come to stay. It has become an extremely powerful engine to steer the so-called traditional society on the path of development following the framework of western modernization. It is positively related to the development and multiplication of resources for the 'benefit of its people' but negatively related to the tribes

Saturday, February 8, 2014

Gandhi Journal Article - II

Gandhian Concept of Non-Violent Society: A Modern Perspective

By P. I. Devaraj & Syamala K.*

The WORLD TODAY is dominated by greed and competition, speed and restlessness, pollution, poverty and starvation, exploitation, ecological destruction, war and violence. The standard of living of the people has risen with multiple amenities for a comfortable living. But despite extra ordinary progress in the fields of science & technology, there are ample signs of a sick human society. As a result of the degradation of man, culture and society many serious problems have arisen. If democracy is to survive and if science has to be utilized for maintaining the stability of society, if peace and security of the people is to be ensured we have to work hard and steady. 
A healthy and harmonized society can exist only when its members imbibe some moral and ethical values. Only such values can ensure mutual aid and co-operation. Only when the people internalize ethical and moral values in their lives and actually practice them in their day-to-day lives they can build a healthy and progressive human society. In order to attain this we have to bring about certain changes in human nature and attitudes. For the reconstruction of society, its social, economic, political and religious institutions, value systems and tradition which breed violence should be removed and replaced by new ones. As stated by Dr. Sampooran Singh, “we are often caught in an acquisitive culture which consists of ambition, comparing, competing and acquiring. This is called psychological aggressiveness. This is actually a subtle violence which has led to making the whole human race in to a civilized violent community. Violence benumbs the sensitivity and this makes our understanding of life poorer. No wonder, man has emerged as a violent species. Mahatma Gandhi foresaw this situation and one of his major intentions while he wrote 'Hind Swaraj' was to teach the Indians that 'modern western civilization' with the above said consequences posed a greater threat to them and to humanity than did colonialism. He said that "I would ask you to read Hind Swaraj with my eyes.... and see therein the chapter on how to make India non-violent. You cannot build non-violence on a factory civilization..."

Tuesday, January 7, 2014

Gandhi Journal Article - II

Violence and Non-violence Today: How Gandhian Principles can help in reducing violence

By Ravi Bhatia

There are serious problems of deprivation and marginalisation being faced by millions across the world. Although people suffer silently, occasionally they rise up in protest and commit violence on the state and the other individuals. This paper discusses the nature of different forms of violence and factors leading to it. In addition, it seeks to bring out the relevance of Gandhian principles of truth, Satyagraha, non-violence, proper educational system and religious tolerance, and argue that these principles can be applied in the contemporary situation for reduction of conflict and violence by advancing the welfare of the deprived, protection of environment, promoting peace and understanding among peoples. These principles have a universal validity and have been successfully adopted by several countries and peoples.