Trusteeship: a Path Less Travelled
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HUMS 4904A Schedule Mondays 11:35 - 2:25 [Each Session Is in Two Halves: a and B]
CARLETON UNIVERSITY COLLEGE OF THE HUMANITIES Humanities 4904 A (Winter 2011) Mahatma Gandhi Across Cultures Mondays 11:35-2:25 Prof. Noel Salmond Paterson Hall 2A46 Paterson Hall 2A38 520-2600 ext. 8162 [email protected] Office Hours: Tuesdays 2:00 - 4:00 (Or by appointment) This seminar is a critical examination of the life and thought of one of the pivotal and iconic figures of the twentieth century, Mohandas Karamchand Gandhi – better known as the Mahatma, the great soul. Gandhi is a bridge figure across cultures in that his thought and action were inspired by both Indian and Western traditions. And, of course, in that his influence has spread across the globe. He was shaped by his upbringing in Gujarat India and the influences of Hindu and Jain piety. He identified as a Sanatani Hindu. Yet he was also influenced by Western thought: the New Testament, Henry David Thoreau, John Ruskin, Count Leo Tolstoy. We will read these authors: Thoreau, On Civil Disobedience; Ruskin, Unto This Last; Tolstoy, A Letter to a Hindu and The Kingdom of God is Within You. We will read Gandhi’s autobiography, My Experiments with Truth, and a variety of texts from his Collected Works covering the social, political, and religious dimensions of his struggle for a free India and an India of social justice. We will read selections from his commentary on the Bhagavad Gita, the book that was his daily inspiration and that also, ironically, was the inspiration of his assassin. We will encounter Gandhi’s clash over communal politics and caste with another architect of modern India – Bimrao Ambedkar, author of the constitution, Buddhist convert, and leader of the “untouchable” community. -
Sardar Patel's Role in Nagpur Flag Satyagraha
Sardar Patel’s Role in Nagpur Flag Satyagraha Dr. Archana R. Bansod Assistant Professor & Director I/c (Centre for Studies & Research on Life & Works of Sardar Vallabhbhai Patel (CERLIP) Vallabh Vidya Nagar, Anand, Gujarat. Abstract. In March 1923, when the Congress Working Committee was to meet at Jabalpur, the Sardar Patel is one of the most foremost figures in the Municipality passed a resolution similar to the annals of the Indian national movement. Due to his earlier one-to hoist the national flag over the Town versatile personality he made many fold contribution to Hall. It was disallowed by the District Magistrate. the national causes during the struggle for freedom. The Not only did he prohibit the flying of the national great achievement of Vallabhbhai Patel is his successful flag, but also the holding of a public meeting in completion of various satyagraha movements, particularly the Satyagraha at Kheda which made him a front of the Town Hall. This provoked the th popular leader among the people and at Bardoli which launching of an agitation on March 18 . The earned him the coveted title of “Sardar” and him an idol National flag was hoisted by the Congress for subsequent movements and developments in the members of the Jabalpur Municipality. The District Indian National struggle. Magistrate ordered the flag to be pulled down. The police exhibited their overzealousness by trampling Flag Satyagraha was held at Nagput in 1923. It was the the national flag under their feet. The insult to the peaceful civil disobedience that focused on exercising the flag sparked off an agitation. -
Nirodbaran Talks with Sri Aurobindo 01
Talks with Sri Aurobindo Volume 1 by Nirodbaran Sri Aurobindo Ashram Pondicherry NOTE These talks are from my notebooks. For several years I used to record most of the conversations which Sri Aurobindo had with us, his attendants, and a few others, after the accident to his right leg in November 1938. Besides myself, the regular participants were: Purani, Champaklal, Satyendra, Mulshankar and Dr. Becharlal. Occasional visitors were Dr. Manilal, Dr. Rao and Dr. Savoor. As these notes were not seen by Sri Aurobindo himself, the responsibil- ity for the Master's words rests entirely with me. I do not vouch for absolute accuracy, but I have tried my best to reproduce them faithfully. I have made the same attempt for the remarks of the others. NIRODBARAN i PREFACE The eve of the November Darshan, 1938. The Ashram humming with the ar- rival of visitors. On every face signs of joy, in every look calm expectation and happiness. Everybody has retired early, lights have gone out: great occa- sion demands greater silent preparation. The Ashram is bathed in an atmos- phere of serene repose. Only one light keeps on burning in the corner room like a midnight vigil. Sri Aurobindo at work as usual. A sudden noise! A rush and hurry of feet breaking the calm sleep. 2:00 a.m. Then an urgent call to Sri Aurobindo's room. There, lying on the floor with his right knee flexed, is he, clad in white dhoti, upper body bare, the Golden Purusha. The Mother, dressed in a sari, is sitting beside him. -
IV-His-EM-Gandhi and National Movement 10-Apr-2020
Gandhi and National Movement Gandhian Tools and Early Struggles Gandhian Ideology Mohandas Karamchand Gandhi (1869-1948), herein after Gandhiji, was undoubtedly the most authentic and celebrated representative of the wisdom and culture of India in our times. His countrymen address him, with respect, as the Mahatma. For Many, among the greatest, Gandhiji was the great. He was a social reformer, an economist, a political philosopher and a seeker of truth. We consider him as a 'yugapurusha', one who inaugurated a new era. The contribution of Mohandas Karamchand Gandhi to the Indian national movement was un-paralleled. He made the Indian National Congress a peoples' Congress and the national movement a mass movement. He made people fearless and bold and taught them the non- violent method for fighting against injustice. He had a passion for individual liberty which was closely bound with his understanding of truth and self realization. His search for truth led him to make deep forays within Iiis own inner self as it led him to probe into the natural and social world around him, particularly the tradition which he considered his own. Gandhi’s philosophy was a profound engagement with modernity and its pitfalls. Against the evils of wan.ton industrialization, materialism and selfish pursuits, Gandhi suggested, in , turn, swadeshi, primacy of the self and trusteeship; against the institution of state, as the force personified, and the prevalent notion of democracy where only heads are counted, he - favored a swaraj type of democracy where everything springs from the free individual and where decisions are made bottom-up with the locus of power below. -
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International Journal of Social Science and Economic Research ISSN: 2455-8834 Volume:02, Issue:02 NEHRU’S POLITICAL IDEOLOGY IN THE LIGHT OF HIS CONCEPT OF SOCIALISM, NATIONALISM AND GANDHISM *Muhammad Qasim Sodhar, Rafiq Akber, Bushra Pawhwar Shanghai University, Shanghai, China *Corresponding Author ABSTRACT This paper aims at analyzing Nehru’s political vision that how he had advocated three different political ideologies i.e. Socialism, Nationalism and Gandhism at one time, and in connection with ideologies he followed, another aim of this paper is to address the logic behind Nehru’s acceptance of Fabian concept of socialism but not Marxism and Leninism in practice. It will be analyzed theoretically by definition and method applied by Fabian Society, and will be explored that either Nehru’s inclination towards Fabian concept of socialism was a matter of ideology, his social background or political interests or even all these were prevailing at the same time? Keywords: Socialism, Nationalism, Fabian Society, Marxism, Leninism, Gandhism. INTRODUCTION Jawaharlal Nehru who belonged to a middle class family and he preached the ideas of socialism in Indian political system under British India especially he tried to instill these ideas in Congress ideology. Indian National Congress party which was represented by elitist initially then became a party of middle class politicians. But, the socialism was totally against of class system if it did not advocate the classless society but at least diminishing class system. In this condition, how it was possible for Nehru who was from bourgeois class to preach and amalgamate socialist ideology with the ideology of Congress? This paper will deal Nehru’s socialistic ideas, and also his attempts to get socialist ideas accepted by the leaders of Congress. -
Unit 13 Civil Disobedience and Satyagraha
UNIT 13 CIVIL DISOBEDIENCE AND SATYAGRAHA Structure 13.1 Introduction 13.2 Concept of Civil Disobedience 13.3 History of the Concept of Civil Disobedience 13.4 Theory of Civil Disobedience and Existentialist Philosophy 13.5 Gandhian Concept of Civil Disobedience and Satyagraha 13.6 Civil Disobedience in Practice 13.7 Summary 13.8 Exercises 13.1 INTRODUCTION The concept of civil disobedience movement has become an important element in the political power structure in contemporary world. This movement has spread around the world. It has been exemplified by Dr. Martin Luther King, Jr. in the civil rights movement in the United States, the ‘ people’s power’ movement in the Philippines, the non-violent collapse of communism in Eastern Europe and so on. The success of Gandhi and Dr. Martin Luther King, Jr. had a lot to do with the emergence of satyagraha as an organisational power. To discuss about the history of the twentieth century, without exploring the impact of civil disobedience and satyagraha is to malign the very basis of the people’s movement and the study of social science. The Gandhian method of civil disobedience and satyagraha has given a new dimension to the concept of statecraft. While delivering the most prestigious Gandhi Memorial Lecture on “Towards a World without war- Gandhism and the Modern World” on 11 February 1992, Dr. Daisaku Ikeda said, “As we approach the end of this century of unprecedented wars and violence, we seek as our common goal the creation of a world without war. At this critical juncture what can we – must we- learn from this great philosopher – a man whose spiritual legacy could rightly be termed as one of humanity’s priceless treasures, a miracle of the twentieth century.” The basic aim of every political system is to assist in the process of self-actualisation of individuals to fulfil the inner requirements for a continuous moral growth. -
Ethical Values of Social Work Profession and Gandhism
May IJRSS Volume 2, Issue 2 ISSN: 2249-2496 2012 _________________________________________________________ ETHICAL VALUES OF SOCIAL WORK PROFESSION AND GANDHISM Prof. M. Lakshmipathi Raju* Dr. B. S. N. Raju** __________________________________________________________ 1. INTRODUCTION: The ethical values of social work profession have long been given scant attention ethical foundation and ethical research is as important knowledge and theory in social work practice Ethical Theory building will strengthen the moral fibre of the profession and it will contribute to the current knowledge relating to social work practice. There is need for greater attention to value and ethics in the present context of technological and scientific advancements and the consequent decadence and degradation of the values of life. Gandhian values and the values of social work profession have much in common and these are similarities in Gandhian thought and professional ethics in social work practice. Gandhian ethical system is inimical to western materialistic values and utilitarianism. He emphasizes social justice and well-being of all(Sarvodaya), giving priority to the disadvantaged sections and the poorest of the poor(Antyodaya). Gandhi meant by Sarvodaya, the raise or awakening of all. Gandhi is more relevant today than even before. The ethical values which he cherished are universal in the sense that they are in conformity with the universal norms and particularly more relevant to the values and ethics of social work practice. Some people believe that he is two hundred years ahead of his time. No doubt he has launched his movement for the * Former Professor in Social Work, Sri Padmavathi Mahila University, Tirupathi, and Acharya Nagarjuna University, Guntur; presently Co-ordinator, Dept.of Social Work and H.R.M, MRPG College, Vizianagaram. -
What Did Gandhi Believe?
Dr. Ambedkar, author of India’s constitution and a contemporary of Gandhi, said : If a man with God’s name on his tongue and a sword under his armpit deserved the appellation of a Mahatma, then Mohandas Karamchand Gandhi was a Mahatma. »Reference: B.R. Ambedkar’s “Gandhi And Gandhism” GandhiMAHATMA Birth name: Mohandas Karamchand Gandhi Respectfully adored as: Bapu (Father of India) Trained as a lawyer in London. Lived in South Africa. Apostle of Non-Violence. A messiah, a Hindu deity, a prophet, a visionary, and a priest. Compared to Christ and Mohammed. WE DARE YOU TO LEARN MORE ABOUT THE REAL GANDHI BY READING “GANDHI: BEHIND THE MASK OF DIVINITY” BY COL. G.B. SINGH After taking their oath of office, Indian politicians then submit at Raj Ghat, Gandhi’s tomb. Dignitaries and heads of state throw roses upon Raj Ghat when visiting India. (Prometheus Books, 2004 • www.prometheusbooks.com) Hindus worship Gandhi, as in the “Gandhi Temple” of Bhatra village, Sambalpur in Orissa, India. Also Visit: www.Gandhism.net What did Gandhi believe? GANDHI ON TRUTH GANDHI ON BLACKS AND RACE RELATIONS • From his autobiography: “It is not my purpose to attempt a real autobiography • “A general belief seems to prevail in the colony that the Indians are little better, if I simply want to tell the story of my experiments with truth...as my life at all, than the savages or natives of Africa. Even the children are taught to consists of nothing but those experiments.” believe in that manner, with the result that the Indian is being dragged down to »Reference: Gandhi’s “An Autobiography, or The Story of My Experiments With Truth” the position of a raw Kaffir.” »Reference: The Collected Works of Mahatma Gandhi, Government of India (CWMG), Vol I, p. -
Babasaheb Dr. B.R. Ambedkar
z:\ ambedkar\vol-09\vol9-01.indd MK SJ 10-1-2013/YS-13-11-2013 1 Babasaheb Dr. B.R. Ambedkar (14th April 1891 - 6th December 1956) z:\ ambedkar\vol-09\vol9-01.indd MK SJ 10-1-2013/YS-13-11-2013 2 BLANK z:\ ambedkar\vol-09\vol9-01.indd MK SJ 10-1-2013/YS-13-11-2013 3 Governing Class and the Servile Class Nobody will have any quarrel with the abstract principle that nothing should be done whereby the best shall be superseded by one who is only better and the better by one who is merely good and the good by one who is bad……. But Man is not a mere machine. He is a human being with feelings of sympathy for some and antipathy for others. This is even true of the ‘best’ man. He too is charged with the feelings of class sympathies and class antipathies. Having regard to these considerations the ‘best’ man from the governing class may well turn out to be the worst from the point of view of the servile classes. The difference between the governing classes and the servile classes in the matter of their attitudes towards each other is the same as the attitude a person of one nation has for that of another nation. - Dr. Ambedkar in ‘What Congress.... etc.’ z:\ ambedkar\vol-09\vol9-01.indd MK SJ 10-1-2013/YS-13-11-2013 4 z:\ ambedkar\vol-09\vol9-01.indd MK SJ 10-1-2013/YS-13-11-2013 5 DR. -
Unit-V Indian Economic Thought
UNIT-V INDIAN ECONOMIC THOUGHT Indian economic thought is relatively little known either in India or elsewhere. The study of ancient Indian economic ideas provides a deeper insight into India's culture, tradition, and inherent national characteristics. The major sources of information about the economic ideas of Indian writers are Vedas, Arthasastra, the Ramayana and Mahabharata, Manusmriti, Sukraniti, and several other ancient Indian texts. Many scholars, particularly during the first half of the 20th century, attempted to make an objective and unbiased evaluation of ancient Indian economic ideas, explicitly or implicitly, contained in ancient Indian writings. Indian economic thought has certain special features which necessitates a separate study of Indian economic thought. The peculiar features of Indian economic ideas are: 1. Descriptive: The economic ideas are descriptive and not analytical. Indian thinkers paid more attention to practical problems and hence are realistic in nature. 2. Mixed with politics: Economic ideas were mixed with politics and were influenced by political factors. 3. Less Emphasis to Material wealth: Indian thinkers mixed ethics and economics together and did not give much importance to material wealth and welfare. They gave importance to moral aspects of life also. Thus the utility of the study to Indian economic thought is undoubtedly very great. It provides an economic interpretation of our historical past; and enables us to interpret the motives of economic activities of our ancestors. We may classify Indian economic thought mainly into two as ancient economic thought and modern economic thought. Ancient Indian Economic Thought The history of Indian economic thought provides rich insights into both economic issues and the workings of the Indian thinkers. -
MAHATMA GANDHI His Life & Times
Mahatma Gandhi – His Life & Times Written by: Louis Fischer First published by Jonathan Cape in London in 1951 Published by: Bharatiya Vidya Bhavan K. M. Munshi Marge, Mumbai 400 007 Email: [email protected] Website: www.bhavans.info 2 MAHATMA GANDHI His Life & Times KULAPATI’S PREFACE The Bharatiya Vidya Bhavan—that Institute of Indian Culture in Bombay—needed a Book University, a series of books which, if read, would serve the purpose of providing higher education. Particular emphasis, however, was to be put on such literature as revealed the deeper impulsions of India. As a first step, it was decided to bring out in English 100 books, 50 of which were to be taken in hand, almost at once. It is our intention to publish the books we select, not only in English but also in the following Indian languages: Hindi, Bengali, Gujarati, Marathi, Tamil, Telugu, Kannada and Malayalam. This scheme, involving the publication of 900 volumes, requires ample funds and an all-India organisation. The Bhavan is exerting its utmost to supply them. The objectives for which the Bhavan stands are the reintegration of Indian culture in the light of modern knowledge and to suit our present-day needs and the resuscitation of its fundamental values in their pristine vigour. Let me make our goal more explicit: We seek the dignity of man, which necessarily implies the creation of social conditions which would allow him freedom to evolve along the lines of his own temperament and capacities; we seek the harmony of individual efforts and social relations, not in any makeshift way, but within the frame- work of the Moral Order; we seek the creative art of life, by the alchemy of which human limitations are progressively transmuted, so that man may become the instrument of God, and is able to see Him in all and all in Him. -
David Hardiman . Submitted for the Degree of Doctor
'ý cv (Ti 1 ýýýý +ý e " :` -10ý e ýý tS; " iii, ' ýýI Vý u, I, ' 'ý l `r .ý 3 ." ?ý j Peasant Agitations in Kheda Disttiýt, Gujarat, 1917 -1934. David Hardiman . Submitted for the degree of Doctor of Philosophy at the University of Sussex, September 1975. Copy number: i2 AHMEDABAD Kap-advani KathIaI " Mehmedabad "" Thasra Mahuda " Kheda Dakor Matar " " Nadiad Umreth "cis "Vadta Anand " So*itrci"/ Kdaramsa " Pet Dharmj Borsad " Virs p dran BARODA " -CAMBAY Mahi Kheda District during the period of British -Rule. Taluka Headquarter Other Places "Anand Town Vaso of Importance Cambay State Parts of Baroda State CO;I" E YYTS Page No . List of Maps i List of Abbreviations used in footnotes ii Introduction iii-ix CHAPTER Oi;E: THL G'U^rRJPHY Ji''D PEOPLE OF NIN2TEENTH CLNTURY YJ D;ý I CHAPTER Tv;O: THE STRUCTUREOF LOCi:L DO}.'INAI C 23 1. The Traditional Village Structure 23 2. The Rise cf some Leading :tianbis within the Traditional Bureaucratic Syste: 29 -i 3. The Impact of British Rule on the Traditional Structure 34 4.. Standing within the Caste 40 c::I1APTFR THREE :I 'GOLDEN AGE' FOR THE K0 BI S 44 1. The Aristocratic Kanbis 44 2. The Superior Kandis 4-9 3. The Lesser Kanbis 55 4. From Kanbi to Patidar 61 5. The Tradition of the bhakti sect 63 6. Peasant Impressions of the British 68 CHAPTER FOUR: THE YEARS OF DISASTER 73 1. The Famine 73 2. The Growth of Discontent 80 C1L&PIER FIVE: THE DES :LO?, ', TT OF A NtiTIO?«.