tag:blogger.com,1999:blog-33131188131451019882011-04-21T14:49:09.057-07:00A Place to learn about Gandhi, his life, work & philosophy.Usernoreply@blogger.comBlogger721100tag:blogger.com,1999:blog-3313118813145101988.post-31893340712004923212007-03-17T02:18:00.000-07:002007-03-17T02:20:59.693-07:00

By Krishna Mallick The purpose of this paper is to make the point that nonviolence is well alive in this violent world. It is being followed in the different parts of the world. I intend to show how the situation of the three countries - the United States, South Africa, and Myanmar - is different by giving the timelines of each of these cases, yet each of them has used the nonviolent method to

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By Y V Satyanarayana THIS ARTICLE IS intended to explore Gandhi's technique of conflict resolution and his vision of an ideal society. I have also made an attempt to analyse and compare the vision of Marx and Gandhi about the future of mankind. Since Marx and Gandhi are the outspoken champions of the interests of the down-trodden and exploited humanity, who fought in their own way against social

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Unlike the Arab-Islamic world, other colonised peoples have reacted to oppression by looking forward, not backward, writes Abdel-Moneim Said* I hope the reader will bear with me as I continue to discuss the problem of terrorism in Arab and Islamic countries. I stress, here, that I am speaking of Muslim human beings, not Islam. I am also speaking of all people who have fallen victim to terrorism

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In my opinion, non-violence is not passivity in any shape or form. Non-violence, as I understand it, is the activest force in the world. Therefore, whether it is materialism or anything else, if non-violence does not provide an effective antidote, it is not the active force of my conception. Or, to put it conversely, if you bring me some conundrums that I cannot answer, I would say my

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- By V. S. Thyagarajan September 11 precedes October 2 only by three weeks but, as dates that symbolise events, they have nothing in common. The first is known for the unprecedented terror and violence unleashed on thousands of innocent people, while the other is a date etched in history by the apostle of peace-the Mahatma. As the years go by and generations change, doubts begin to creep in is

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IF ONE does not practice non-violence in one's personal relations with others, and hopes to use it in bigger affairs, one is vastly mistaken. Non-violence like charity must begin at home. But if it is necessary for the individual to be trained in non-violence, it is even more necessary for the nation to be trained likewise. One cannot be non-violent in one's own circle and violent outside it. Or

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Ravindra Varma All human beings do not think alike or feel alike. They have therefore no escape from having to encounter differences. Differences can lead to intolerance, intolerance can lead to confrontation, and hostile confrontation can, does often, lead to conflict. The objects that set one on the path of confrontation and conflict are therefore very important in understanding 'conflict'.

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M. B. Nisal Horowitz argues, all conflicts based on ascriptive group identities -race, language, religion, tribe or caste - cause are called ethnic. In this umbrella usage, ethnic conflicts range from 1) The Protestant-Catholic conflict in Northern Ireland and Hindu-Muslim conflict in India to 2) black-white conflict in the United States and South Africa, 3) Tamil - Sinhala conflict in Sri

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Thomas Weber Satyagraha, as used in interpersonal conflicts, often depends on the degree to which its values have been internalised rather than on a conscious adoption of tactics. Gandhi claimed that "there is no royal road" to achieve this. It will only be possible "through living the creed in your life which must be a living sermon". This "presupposes great study, tremendous perseverance, and

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Chhaya Rai (Dean, Faculty of Arts ,R.D. University, Jabalpur) "The world will live in peace , only when the individuals composing it make up their minds to do so". - Mahatma Gandhi (Hindu Dharma, p. 70) The above mentioned conviction of Gandhiji endorses/precedes the Preamble to the Constitution of UNESCO "Since wars begin in the minds of men, it is in the minds of men that the defenses of

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Siby K. Joseph Introduction With the multiplication and escalation of conflicts at various levels, the need for conflict resolution has become urgent than ever before. There has been a government realization among governments, international organization and non-governmental organization that more resources and time need to be set apart for managing conflicts and that the work for peace has to

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Subhash Mehta "It is easy to train an army of violence; even a year's drill may be good enough for that. But it takes a lot more time to train and prepare men to attain enough maturity and strength for a non-violent struggle."-Gurudev Tagore Conflict Resolution is an activity practised by people throughout the world. The need for evolving peaceful ways of resolving conflicts has become more

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Satyabrata Chowdhury 1. Analysis of Conflict : Feelings of injustice or deprivation give rise to conflict. These feelings may have some real basis or it may be only because of some false or imaginary ideas. Some times false ego gives rise to conflict. Conflicts are also created or imposed upon by interested persons or groups for some ulterior motive to make some gain out of it. In a

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M. William Bhaskaran Cooperation and conflict are two modes of human behaviour. While the cooperative behaviour promotes, by and large, social unity, cohesiveness and peace, the conflicting behaviour, by and large, disrupts normalcy and development. If conflict is not properly handled, it may even lead to low intensity to high intensity and large-scale war, threatening the very existence of

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Nelson Mandela Martin Luther King Vinoba Bhave

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http://www.gandhitoday.org Gandhi Today focuses just not on Gandhi but his relevance in today's times. Gandhi TODAY endeavours to inspire its readers to constructive living or the Gandhian concept of living, i.e. ahimsa (nonviolence), satyagraha (nonviolent action), swadeshi (self-reliance), swaraj (self-rule) and above all, Sarvodaya (the welfare of all) and the difficult task of applying

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The Story of Militant But Nonviolent - Trade Unionism Kamath & Kher 200.00 Gandhi - Discovery Of Satyagraha Vol.2 Pyarelal 110.00 Gandhi - Birth Of Satyagraha Vol.3 Pyarelal 250.00 Gandhi - Satyagraha At Work Vol.4 Sushila Nayar 400.00 The Matchless Weapon Satyagraha James K. Mathews 70.00 Development Without Destruction Nandini Joshi 100.00 The selected Works of

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The Global Nonviolence Network (GNN) is a list of organisations and individuals (many of whom act as official contacts for networks like SERPAJ or WRI) that promote or teach nonviolence. The GNN is published here to facilitate networking among people committed to nonviolence. The list has been compiled (and regularly updated) from many sources over several years. Each organisation or individual,

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Chris Walker Because this conference proposes to bring together a wide variety of stories and perspectives on nonviolent struggles in the 20th century and lessons for the 21st I felt it only appropriate to discuss a struggle from my home region and my own religious background. I am from the South of the United States and grew up as a Southern Baptist Christian. Secondly, because I have worked

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S. Kulandhaisamy When I start mentioning of a 'school of non-violence' everyone jumps to a conclusion that we are going to start a regular, four walled, formal school with fixed syllabus, exams, ranks and uniforms etc. But I wonder whether the meaning of non-violence will go in tune with the system of education we have now. That has to be discussed later. But for the present let me put it this

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Satyabrata Chowdhury 1. Analysis of conflict : Feelings of injustice or deprivation give rise to conflict. These feelings may have some real basis or it may be only because of some false or imaginary ideas. Some times false ego gives rise to conflict. Conflicts are also created or imposed upon by interested persons or groups for some ulterior motive to make some gain out of it. In a democratic

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M.S. John Introduction Looking at the future of nonviolent action at the turn of the present century, described as the bloodiest one in history, may rightfully generate feelings of pessimism. Yet this otherwise the bloodiest of all phases in human evolution has witnessed some of the major successes in nonviolent action entitling it to the status of a legitimate method of struggle against

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Nathan C. Funk (The writer is an Adjunct Professor of international Relations at the American University School of international service, Washington D.C., and a visiting fellow at the centre for Global Peace at the same university.) CONCEPTIONS OF PEACE span religions and culture, incorporating such values as security and harmony as well as justice and human dignity. Every major system of

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Dr. Savita Singh In his valuable study, 'Revolutionaries: Contemporary Essays, E. J. Hobsbawm says, 'that of all the vague words of the late 1960's violence is very nearly the trendiest and the most meaningless'. The root meaning of violence comes from the Latin 'Violentia' meaning vehemence, a passionate and uncontrolled force, the opposite of a calculated exercise of power. Violence is so

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M. R. Rajagopalan Since the second half of the twentieth century, there is too much violence all round and this has too many dimensions. There are wars between nations for territory - often for the control of natural resources, wars within nations i.e. civil wars, wars induced by the Military Industrial Complex - which incidentally is the root cause for most of the large-scale violence all

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By M. K. Gandhi MINIATURE SATYAGRAHA Though I thus took part in the war as a matter of duty, it chanced that I was not only unable directly to participate in it, but actually compelled to offer what may be called miniature Satyagraha even at that critical juncture. I have already said that an officer was appointed in charge of our training, as soon as our names were approved and enlisted. We

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By M. K. Gandhi No breathing time was, however, in store for me. Hardly was the Ahmedabad mill-hands' strike over, when I had to plunge into the Kheda Satyagraha struggle. A condition approaching famine had arisen in the Kheda district owing to a widespread failure of crops, and the Patidars of Kheda were considering the question of getting the revenue assessment for the year suspended. Sjt.

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By M. K. Gandhi IN TOUCH WITH LABOUR Whilst I was yet winding up my work on the Committee, I received a letter from Sjts. Mohanlal Pandya and Shankarlal Parikh telling me of the failure of crops in the Kheda district, and asking me to guide the peasants, who were unable to pay the assessment. I had not the inclination, the ability or the courage to advise without an inquiry on the spot. At

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By M. K. Gandhi The Champaran struggle, of which Rajendra Babu had written a detailed history. Here Satyagraha had actually to be offered. Mere preparedness for it did not suffice, as powerful vested interests were arrayed in opposition. The peace maintained by the people of Champaran deserves to be placed on record. I can bear witness to the perfect nonviolence of the leaders in thought, word

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By M. K. Gandhi From Poona I went to Rajkot and Porbandar, where I had to meet my brother's widow and other relatives. During the Satyagraha in South Africa I had altered my style of dress so as to make it more in keeping with that of the indentured labourers, and in England also I had adhered to the same style for indoor use. For landing in Bombay I had a Kathiawadi suit of clothes consisting

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By M. K. Gandhi From Poona I went to Rajkot and Porbandar, where I had to meet my brother's widow and other relatives. During the Satyagraha in South Africa I had altered my style of dress so as to make it more in keeping with that of the indentured labourers, and in England also I had adhered to the same style for indoor use. For landing in Bombay I had a Kathiawadi suit of clothes consisting

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By M. K. Gandhi My first experience of jail life was in 1908. I saw that some of the regulations that the prisoners had to observe were such as should be voluntarily observed by a Brahmachari, that is, one desiring to practice self-restraint. Such, for instance, was the regulation requiring the last meal to be finished before sunset. Neither the Indian nor the African prisoners were allowed tea

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By M. K. Gandhi Events were so shaping themselves in Johannesburg as to make this self-purification on my part a preliminary as it were to Satyagraha. I can now see that all the principal events of my life, culminating in the vow of Brahmacharya, were secretly preparing me for it. The principle called Satyagraha came into being before that name was invented. Indeed when it was born, I myself

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Captain (Retired) Charles L. Alphin, “Nonviolence is a powerful and just weapon. It is a weapon unique in history, which cuts without wounding, and ennobles the man who wields it. It is a sword that heals”. - Martin Luther King, Jr. When Dr. King was assassinated in April 1968, I was a detective of three years experience with the St. Louis Police Department, St. Louis, Missouri. Having

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Martin Luther King, Jr. Often the question has arisen concerning my own intellectual pilgrimage to nonviolence. In order to get at this question it is necessary to go back to my early teens in Atlanta. I had grown up abhorring not only segregation but also the oppressive and barbarous acts that grew out of it. I had passed spots where Negroes had been savagely lynched, and had watched the Ku

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By Martin Luther King There can be no gainsaying the fact that we face a crisis in race relations in our nation. This crisis has been precipitate by the collision between the forces of liberation and the forces of domination. One of the greatest expressions of this crisis is the resistance to the supreme court's decision outlawing segregation in the public schools; at times this résistance has

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By M. K. Gandhi In this age of the rule of brute force, it is almost impossible for anyone to believe that anyone else could possibly reject the law of final supremacy of brute force. And so I receive anonymous letters advising me that I must not interfere with the progress of non-co-operation even though popular violence may break out. Others come to me and assuming that secretly I must be

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I have found that life persists in the midst of destruction and, therefore, there must be a higher law than that of destruction. Only under that law would a well-ordered society be intelligible and life worth living. And if that is the law of life, we have to work it out in daily life. Wherever there are jars, wherever you are confronted with an opponent, conquer him with love. In a crude manner

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By M. K. Gandhi In this age of the rule of brute force, it is almost impossible for anyone to believe that anyone else could possibly reject the law of final supremacy of brute force. And so I receive anonymous letters advising me that I must not interfere with the progress of non-co-operation even though popular violence may break out. Others come to me and assuming that secretly I must be

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By B. R. Nanda Gandhi did not claim to be a prophet or even a philosopher. "There is no such thing as Gandhism," he warned, "and I do not want to leave any sect after me." There was only one Gandhian, he said, an imperfect one at that: himself. The real significance of the Indian freedom movement in Gandhi’s eyes was that it was waged nonviolently. He would have had no interest in it if the

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By M. K. Gandhi A correspondent writes: "In the Harijanbandhu of the 5th May you have written that your nonviolence contemplates destruction of animals dangerous to mankind, such as leopards, wolves, snakes, scorpions etc. "You do not believe in giving food to dogs etc. Several other people besides the Gujaratis look upon the feeding of dogs as a meritorious act. Such a belief may not be

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M. K. Gandhi It has been suggested by American friends that the atom bomb will bring in ahimsa (nonviolence) as nothing else can. It will, if it is meant that its destructive power will so disgust the world that it will turn it away from violence for the time being. This is very like a man glutting himself with dainties to the point of nausea and turning away from them only to return with

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By M. K. Gandhi In theory, if there is sufficient nonviolence developed in any single person, he should be able to discover the means of combating violence, no matter how wide-spread or severe, within his jurisdiction. I have, repeatedly admitted my imperfections. I am no example of perfect ahimsa. I am evolving. Such ahimsa as has been developed in me has been found enough to cope with

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By M. K. Gandhi 425. The world is weary of hate. We see the fatigue overcoming the western nations. We see that this song of hate has not benefited humanity. Let it be the privilege of India to turn a new leaf and set a lesson to the world. My Task 426. In the past, non-co-operation has been deliberately expressed in violence to the evil-doer. I am endeavoring to show to my countrymen that

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IF INDIA takes up the doctrine of the sword, she may gain momentary victory. Then India will cease to be the pride of my heart. I am wedded to India because I owe my all to her. I believe absolutely that she has a mission for the world. She is not to copy Europe blindly. India's acceptance of the doctrine of the sword will be the hour of my trial. I hope I shall not be found wanting. My

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WHILE I admit my impotency regarding the spread of the ahimsa of the brave and the strong, as distinguished from that of the weak, the admission is not meant to imply that I do not know how she inestimable virtue is to be cultivated....It is truer (if it is a fact) to say that India is not ready for the lesson of the ahimsa of the strong than that no programme has been devised for the teaching.

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I WOULD risk violence a thousand times rather than risk the emasculation of a whole race. Violence the Choice I do believe that, where there is only a choice between cowardice and violence, I would advise violence... I would rather have India resort to arms in order to defend her honour than that she should, in a cowardly manner, become or remain a helpless witness to her own dishonor. But I

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MY EXPERIENCE teaches me that truth can never be propagated by doing violence. Those who believe in the justice of their cause have need to possess boundless patience and those alone are fit to offer civil disobedience who are above committing criminal disobedience or doing violence. Popular Violence If I can have nothing to do with the organized violence of the Government, I can have less to

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MANY HAVE shaken their heads as they have said, "But you can't teach nonviolence to the masses. It is only possible for individuals and that too in rare cases." That is, in my opinion, a gross self-deception. If mankind was not habitually nonviolent, it would have been self-destroyed ages ago. But in the duel between forces of violence and nonviolence, the latter have always come out victorious

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I HOLD that nonviolence is not merely a personal virtue. It is also a social virtue to be cultivated like the other virtues. Surely society is largely regulated by the expression of nonviolence in its mutual dealings. What I ask for is an extension of it on a larger, national and international scale. All society is held together by nonviolence, even as the earth is held in her position by

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IF ONE does not practice nonviolence in one's personal relations with others, and hopes to use it in bigger affairs, one is vastly mistaken. Nonviolence like charity must begin at home. But if it is necessary for the individual to be trained in nonviolence, it is even more necessary for the nation to be trained likewise. One cannot be nonviolent in one's own circle and violent outside it. Or

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"HOW ARE we to train individuals or communities in this difficult art?" There is no royal road, except through living the creed in your life which must be a living sermon. Of course, the expression in one's own life presupposes great study, tremendous perseverance, and thorough cleansing of one's self of all the impurities. If for mastering of the physical sciences you have to devote a whole

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Nonviolence in its dynamic condition means conscious suffering. It does not mean meek submission to the will of the evil-doer, but it means the pitting of one's whole should against the will of the tyrant. Working under this law of our being, it is possible for a single individual to defy the whole might of an unjust empire to save his honour, his religion, his soul and lay the foundation for

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The Law of Our Species I am not a visionary. I claim to be a practical idealist. The religion of nonviolence is not meant merely for the rishis and saints. It is meant for the common people as well. Nonviolence is the law of our species as violence is the law of the brute. The spirit lies dormant in the brute and he knows no law but that of physical might. The dignity of man requires obedience

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By Swami Chidanand Saraswati India Heritage Research Foundation, Rishikesh (In this article the author explains the spirit of Gandhi's life. According to him Gandhi's life was one of sacrifice for his country unto his last breath. His belief in God was unshakeable and his humbleness was legendary. He devoted his life for his country and never considered whether he would personally gain or

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By P. D. Tandon (The author, Mr. Tandon, being associated with Gandhi has written this short and enlightening article about Gandhi's love for children. The anecdotes given in this article were witnessed by the author and hence hold greater importance than that which is written on the basis of hearsay. We realize that Gandhi truly believed that children were "flowers of God's garden" and

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[This article by Hassim Seedat was published by The Leader, a weekly in Durban, South Africa, on 31 January 1997 in connection with the centenary of the attack on Gandhi by a European mob.] Mr. Hassim Seedat, the author of this article, brings to our attention a slice of history which may have remain hidden all these years quoting from various South African newspapers of that time. He has

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By Drew Pearson [Mr. Pearson (1897-1969), a prominent American journalist, columnist and radio commentator, visited India in 1923 and sought to interview Gandhiji, then in prison. His request to the Governor of Bombay for permission to see Gandhiji in prison was refused. This article by Drew Pearson shows the similarity between two people, Mahatma Gandhi and Henry Ford, who are completely

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A comparison of prison experiences and conditions of Mahatma Gandhi and Nelson Mandela in South Africa(1) By Nelson Mandela Gandhi threatened the South African Government during the first and second decades of our century as no other man did. He established the first anti-colonial political organisation in the country, if not in the world, founding the Natal Indian Congress in 1894. The

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[The liberator of South Africa looks at the seminal work of the liberator of India]- Nelson Mandela India is Gandhi's country of birth; South Africa his country of adoption. He was both an Indian and a South African citizen. Both countries contributed to his intellectual and moral genius, and he shaped the liberatory movements in both colonial theaters. He is the archetypal

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By Muriel Lester (Muriel Lester was Gandhi's hostess during his visit to England for the Second Round Table Conference. A valiant fighter for peace, she was international Organising Secretary of the Fellowship of Reconciliation for many years. In this article she tells about her first meeting with Gandhi In this article the author conveys why she believed in Gandhi and his policies. She

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By Ramachandra Guha (In this article the author tries to awaken Indians to what Gandhi really was and what we should learn from him. He explains the futility of bashing the West for all our cultural and economical ailments. Instead, he wants Indians to take what is good from the West and leave the rest even citing examples of countries like Japan and Singapore who have not let their culture

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A Lecture by Professor Madhu Dandwate (Very often Gandhi was considered a very stern and uncompromising individual, one who was not willing to tolerate weaknesses in himself as well as others. Some thought him to be inhuman in his quest for freedom and perfection. In his lecture Professor Dandwate gives us ample incidences whereby one realizes that there was a very humourous and humane

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By Albert West (Albert H. West was one of the closest associates of Gandhiji in South Africa. In 1904 he gave up his business in Johannesburg and, at Gandhiji’s invitation, took charge of the weekly Indian Opinion. He was a member of the Phoenix Settlement and lived on a very small salary. His wife, mother and sister also became inmates of the Settlement. He managed the paper for more than

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By Bertrand Russell (This article focuses on the early life of Gandhi and what moulded him into the person he later became. Though Gandhi was not tall and well built his indomitable will made him a man few would think of opposing. His desire for justice and equality for people of all castes and creeds made him popular with the masses. The poor and simple folk identified with him due to his

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By Swami Premananda (The author focuses on the two most important aspects of Gandhi's character - Truth and Love and how he tried to teach both to the entire human race. Gandhi believed that on a day to day basis one could live a life without violence and with complete truth). January 30, 1976 at the Dedication of the Gandhi Memorial Center, USA "We are constantly being told about

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By Harsha Jani (The greatness of a man is realized when his life influences and inspires people to change for the better. Such was the Mahatma's life that even decades after his death, on reading his autobiography, people drastically changed their lives for the better. This article focuses on the impact Gandhi's autobiography had on three people who lived in the United States of America

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Reflections on GandhiBy George Orwell, (1949) (The people of India consider Gandhi to be a saint. In this article Mr. George Orwell focuses on some of the Mahatma's virtues which have gone unnoticed by us because we were more interested in bestowing sainthood on a man who himself did not believe that he was a saint or even qualified as one. The British too thought they knew Gandhi and

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we will know about gandhi here...

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