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Gandhi Warrior of Non-Violence P
SATYAGRAHA IN ACTION Indians who had spent nearly all their lives in South Africi Gandhi was able to get assistance for them from South India an appeal was made to the Supreme Court and the deportation system was ruled illegal. Meantime, the satyagraha movement continued, although more slowly as a result of government prosecution of the Indians and the animosity of white people to whom Indian merchants owed money. They demanded immediate payment of the entire sum due. The Indians could not, of course, meet their demands. Freed from jail once again in 1909, Gandhi decided that he must go to England to get more help for the Indians in Africa. He hoped to see English leaders and to place the problems before them, but the visit did little beyond acquainting those leaders with the difficulties Indians faced in Africa. In his nearly half year in Britain Gandhi himself, however, became a little more aware of India’s own position. On his way back to South Africa he wrote his first book. Hind Swaraj or Indian Home Rule. Written in Gujarati and later translated by himself into English, he wrote it on board the steamer Kildonan Castle. Instead of taking part in the usual shipboard life he used a packet of ship’s stationery and wrote the manuscript in less than ten days, writing with his left hand when his right tired. Hind Swaraj appeared in Indian Opinion in instalments first; the manuscript then was kept by a member of the family. Later, when its value was realized more clearly, it was reproduced in facsimile form. -
Ahimsa Center- K-12 Teacher Institute Lesson Plan Title of Lesson: Gandhi's Voice: Writing As Nonviolent Resistance Lesson B
Ahimsa Center- K-12 Teacher Institute Lesson Plan Title of Lesson: Gandhi’s Voice: Writing as Nonviolent Resistance Lesson By: Rebecca Eastman Grade Level/ Subject Areas: Class Size: Time/ Duration of Lessons: Grade Eight, English 20-30 students Lesson one of two Language Arts 1 hour Objectives of Lesson: • Students will identify how Mahatma Gandhi used writing as a means of nonviolent communication, as a means to communicate nonviolence, and as a necessary tool for reflection and self development. • Students will record with 80% accuracy, the genre, writing style, content and effect of two pieces of writing, one narrative and one expository. Lesson Abstract: In this lesson, eighth grade English Language Arts students will be introduced to M. K. Gandhi, not only as a nonviolent activist, but as a writer. After watching a short film on Gandhi as a writer, they will explore two excerpts of Gandhi’s writing, one narrative and the other expository. Students will identify the characteristics of what can make writing a nonviolent form of activism. Using a graphic organizer, students will work in groups to dissect Gandhi’s writing, categorizing the theme, similarities and differences, and effect of these excerpts. This and future lessons in the unit stress the importance of using one’s voice for social change. Lesson Content: Before the world knew Gandhi as one of the most influential persons of the 20th Century. Before he became a spiritual leader for India and the world, Gandhi was a man who wrote. Mohandas K. Gandhi was born in India in 1869, as a teen lived in England, as a young adult, South Africa and then back to India for the remainder of his life. -
Leo Tolstoy Correspondence Date: 1909, October 01 Day: Friday Today’S Itinerary: London
Mahatma Gandhi and Leo Tolstoy Correspondence Date: 1909, October 01 Day: Friday Today’s Itinerary: London. Today’s Details: LETTER TO LEO TOLSTOY I take the liberty of inviting your attention to what has been going on in the Transvaal (South Africa) for nearly three years. There is in that Colony a British Indian population of nearly 13,000. These Indians have, for several years, laboured under various legal disabilities. The prejudice against colour and in some respects against Asiatics is intense in that Colony. It is largely due, so far as Asiatics are concerned, to trade jealousy. The climax was reached three years ago, with a law which I and many others considered to be degrading and calculated to unman those to whom it was applicable. I felt that submission to a law of this nature was inconsistent with the spirit of true religion. I and some of my friends were and still are firm believers in the doctrine of non-resistance to evil. I had the privilege of studying your writings also, which left a deep impression on my mind. British Indians, before whom the position was fully explained, accepted the advice that we should not submit to the legislation, but that we should suffer imprisonment, or whatever other penalties the law may impose for its breach. The result has been that nearly one-half of the Indian population, that was unable to stand the heat of the struggle, to suffer the hardships of imprisonment, have withdrawn from the Transvaal rather than submit to [the] law which they have considered degrading. -
Gandhi's View on Judaism and Zionism in Light of an Interreligious
religions Article Gandhi’s View on Judaism and Zionism in Light of an Interreligious Theology Ephraim Meir 1,2 1 Department of Jewish Philosophy, Bar-Ilan University, Ramat Gan 5290002, Israel; [email protected] 2 Stellenbosch Institute for Advanced Study (STIAS), Wallenberg Research Centre at Stellenbosch University, Stellenbosch 7600, South Africa Abstract: This article describes Gandhi’s view on Judaism and Zionism and places it in the framework of an interreligious theology. In such a theology, the notion of “trans-difference” appreciates the differences between cultures and religions with the aim of building bridges between them. It is argued that Gandhi’s understanding of Judaism was limited, mainly because he looked at Judaism through Christian lenses. He reduced Judaism to a religion without considering its peoplehood dimension. This reduction, together with his political endeavors in favor of the Hindu–Muslim unity and with his advice of satyagraha to the Jews in the 1930s determined his view on Zionism. Notwithstanding Gandhi’s problematic views on Judaism and Zionism, his satyagraha opens a wide-open window to possibilities and challenges in the Near East. In the spirit of an interreligious theology, bridges are built between Gandhi’s satyagraha and Jewish transformational dialogical thinking. Keywords: Gandhi; interreligious theology; Judaism; Zionism; satyagraha satyagraha This article situates Mohandas Karamchand Gandhi’s in the perspective of a Jewish dialogical philosophy and theology. I focus upon the question to what extent Citation: Meir, Ephraim. 2021. Gandhi’s religious outlook and satyagraha, initiated during his period in South Africa, con- Gandhi’s View on Judaism and tribute to intercultural and interreligious understanding and communication. -
The Diary As “The Mirror of the Self”
Chapter 4: The Diary as “The Mirror of the self” Vashna Jagarnath Rhodes University History Department Draft: Paper for WISH Seminar Chapter Four The Diary as “The Mirror of the self ”1 The primary focus of this chapter is to illustrate the impact that the daily writing practice of keeping a diary had on the development of Mohandas Karamchand Gandhi's philosophical and political practices. Although Gandhi had been a diarist for most of his adult life this chapter only examines a particular set of diaries related to his time in Natal and Transvaal. Gandhi began diary writing as an occasional activity but by the end of his life it had became integral to his daily writing practices. Once he had established his daily writing routine he also encouraged his political followers in South Africa to do the same.2 Many years later, in India, Gandhi also required his satyagrahis to keep a daily diary which he read. There are sixty four diary entry titles in the table of contents of the Collected Works of Mahatma Gandhi (CWMG). It needs to be noted, however, that not all these entries are full diary entries. For example there are only twenty pages of the first diary that he wrote on his inbound trip to London are available. Whereas his second diary, written on his return to India for The Vegetarian, and his Vital Foods diary, which was also written for The Vegetarian, are complete. However both these diaries were only a few pages in length as the diaries only lasted the duration of the voyage and the dietary experiment respectively. -
Tolstoy and Cosmopolitanism
CHAPTER 8 Tolstoy and Cosmopolitanism Christian Bartolf Leo Tolstoy (1828–1910) is known as the famous Russian writer, author of the novels Anna Karenina, War and Peace, The Kreutzer Sonata, and Resurrection, author of short prose like “The Death of Ivan Ilyich”, “How Much Land Does a Man Need”, and “Strider” (Kholstomer). His literary work, including his diaries, letters and plays, has become an integral part of world literature. Meanwhile, more and more readers have come to understand that Leo Tolstoy was a unique social thinker of universal importance, a nineteenth- and twentieth-century giant whose impact on world history remains to be reassessed. His critics, descendants, and followers became almost innu- merable, among them Mohandas Karamchand Gandhi in South Africa, later called “Mahatma Gandhi”, and his German-Jewish architect friend Hermann Kallenbach, who visited the publishers and translators of Tolstoy in England and Scotland (Aylmer Maude, Charles William Daniel, Isabella Fyvie Mayo) during the Satyagraha struggle of emancipation in South Africa. The friendship of Gandhi, Kallenbach, and Tolstoy resulted in an English-language correspondence which we find in the Collected Works C. Bartolf (*) Gandhi Information Center - Research and Education for Nonviolence (Society for Peace Education), Berlin, Germany © The Author(s) 2018 121 A.K. Giri (ed.), Beyond Cosmopolitanism, DOI 10.1007/978-981-10-5376-4_8 122 C. BARTOLF of both, Gandhi and Tolstoy, and in the Tolstoy Farm as the name of the second settlement project of Gandhi -
1. Satyagraha in South Africa1
1. SATYAGRAHA IN SOUTH AFRICA1 FOREWORD Shri Valji Desai’s translation has been revised by me, and I can assure the reader that the spirit of the original in Gujarati has been very faithfuly kept by the translator. The original chapters were all written by me from memory. They were written partly in the Yeravda jail and partly outside after my premature release. As the translator knew of this fact, he made a diligent study of the file of Indian Opinion and wherever he discovered slips of memory, he has not hesitated to make the necessary corrections. The reader will share my pleasure that in no relevant or material paricular has there been any slip. I need hardly mention that those who are following the weekly chapters of My Experiments with Truth cannot afford to miss these chapters on satyagraha, if they would follow in all its detail the working out of the search after Truth. M. K. GANDHI SABARMATI 26th April, 19282 1 Gandhiji started writing in Gujarati the historty of Satyagraha in South Africa on November 26, 1923, when he was in the Yeravda Central Jail; vide “Jail Diary, 1923.” By the time he was released, on February 5, 1924, he had completed 30 chapters. The chapters of Dakshina Africana Satyagrahano Itihas, as it was entitled, appeared serially in the issues of the Navajivan, beginning on April 13, 1924, and ending on November 22, 1925. The preface to the first part was written at Juhu, Bombay, on April 2, 1924; that to the second appeared in Navajivan, 5-7-1925. -
The Anglo-Boer War: an Indian Perspective
Kunapipi Volume 21 Issue 3 Article 6 1999 The Anglo-Boer War: An Indian Perspective Judith M. Brown Follow this and additional works at: https://ro.uow.edu.au/kunapipi Part of the Arts and Humanities Commons Recommended Citation Brown, Judith M., The Anglo-Boer War: An Indian Perspective, Kunapipi, 21(3), 1999. Available at:https://ro.uow.edu.au/kunapipi/vol21/iss3/6 Research Online is the open access institutional repository for the University of Wollongong. For further information contact the UOW Library: [email protected] The Anglo-Boer War: An Indian Perspective Abstract The Anglo-Boer War is conventionally seen as part of the history of southern Africa or of British imperialism. This essay offers an Indian perspective on the conflict, in particular as it was experienced and seen through the eyes of a young Indian lawyer. M.K. Gandhi, later renowned as a religious visionary, social critic, advocate of non-violence, and a powerful opponent of British imperialism in India, in the early months of the confltct organized and helped to lead an Indian ambulance corps in the service of the government. This was one of his earliest interventions in imperial politics, for which he was honoured with an imperial medal. Such an apparently surprising episode merits attention - for it sheds light on the position of Indians in southern Africa as well as on the development of Gandhi's own thinking on a number of critical issues. This journal article is available in Kunapipi: https://ro.uow.edu.au/kunapipi/vol21/iss3/6 24 Judith M. -
Mahatma Gandhi's Message for Us in the 21St Century
MAHATMA GANDHI’S MESSAGE FOR US IN THE 21ST CENTURY Christian Bartolf* Dominique Miething** Abstract Commemorating Mahatma Gandhi, 150 years after his birthday on 2nd October, 1869, we (Gandhi Information Center,Berlin, Germany ) will publish four basic essays on his nonviolent resistance in South Africa, the “Origin of Satyagraha: Emancipation from Slavery and War” – a German- Indian collaboration. Here we share with you the abstracts of these four essays:1) Thoreau – Tolstoy – Gandhi: The Origin of Satyagraha, 2) Socrates – Ruskin – Gandhi: Paradise of Conscience, 3) Garrison – Thoreau – Gandhi: Transcending Borders, 4) Gandhi – Kallenbach – Naidoo: Emancipation from the colonialist and racist system. Key words: Commemorating Mahatma Gandhi, essays on nonviolent resistance, Origin of Satyagraha Introduction Satyagraha (firmness in truth) and sarvodaya (welfare of all) are the core political concepts of Mahatma Gandhi’s political philosophy. Sarvodaya (“welfare for all”), a Sanskrit term meaning “universal uplift”, was used by Mahatma Gandhi as the title of his 1908 translation of John Ruskin’s tract on political economy “Unto This Last” (“the object which the book works towards is the welfare of all - that is, the advancement of all and not merely of the greatest number”, May 16, 1908). Vinoba Bhave followed this path in his exemplary reform movements. Satyagraha became the alternative nonviolent resistance soul force of the oppressed against injustice, an alternative to war and guerilla war and civil war, and yes: genocide. The term Satyagraha– as Gujarati equivalent of “passive resistance” - was coined aftera competition in the journal “Indian Opinion” in South Africa in 1908, the time period when genocidal massacres in colonial Africa were ongoing – in German South-West Africa * Educational and Political Scientist, President of the Gandhi Information Center. -
© 2017 Irina Spector-Marks
© 2017 Irina Spector-Marks CIRCUITS OF IMPERIAL CITIZENSHIP: INDIAN PRINT CULTURE AND THE POLITICS OF RACE, 1890-1914 BY IRINA SPECTOR-MARKS DISSERTATION Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in History in the Graduate College of the University of Illinois at Urbana-Champaign, 2017 Urbana, Illinois Doctoral Committee: Professor Antoinette Burton, Chair Associate Professor Teresa Barnes Associate Professor James Brennan Professor Isabel Hofmeyr, University of Witswatersand Associate Professor Dana Rabin Abstract At the turn of the twentieth century, Indian immigrants throughout the British empire faced a rise in discriminatory legislation. They responded by asserting that as imperial citizens, Indians should be treated equally with white British subjects. Although imperial citizenship had no fixed legal meaning, Indian activists invoked imperial citizenship as a legal status and as an identity that carried racial and civilizational overtones. Through a close reading of iterations of imperial citizenship across a wide range of print culture sources, I show how imperial citizenship, although ostensibly race-blind, was an implicitly racialized discourse. Based on research from archives in Ottawa, Vancouver, Durban, Pietermaritzburg, Pretoria, and London, I map how the discourse of imperial citizenship circulated across the empire in a transnational print sphere of periodicals, pamphlets, and petitions. By focusing on the work of activists in Canada and South Africa, I explore the ways in which local political and racial contexts precluded the potential for material forms of transnational collaboration. My dissertation nuances the “transnational turn” in the humanities by emphasizing the role of local factors in shaping larger global politics. -
Front Matter
Cambridge University Press 978-0-521-17448-0 - Gandhi as Disciple and Mentor Thomas Weber Frontmatter More information GANDHI AS DISCIPLE AND MENTOR Thomas Weber’s book comprises a series of biographical reflections about people who influenced Gandhi, and those who were, in turn, influenced by him. Whilst the previous literature has tended to focus on Gandhi’s political legacy, Weber’s book explores the spiritual, social and philosophical resonances of these relationships, and it is with these aspects of the Mahatma’s life in mind, that the author has selected his central protagonists. These include friends such as Henry Polak, Hermann Kallenbach, Maganlal Gandhi and Jamnalal Bajaj, who are not as well known as those who are usually cited, such as Ruskin and Tolstoy, but who left a deep impression nevertheless, and motivated some of Gandhi’s major life changes, such as his move to Tolstoy Farm. Conversely, the work of luminaries, such as Arne Næss, Johan Galtung, E. F. Schumacher and Gene Sharp, reveal the Mahatma’s influence in arenas which are not traditionally associated with his thinking. Weber’s book offers new and intriguing insights into the life and thought of one of the best known and most significant figures of the twentieth century. thomas weber teaches politics and peace studies at La Trobe University. He has been researching and writing on Gandhi’s life, thought and legacy for over twenty years. His publications include Nonviolent Intervention Across Borders: A Recurrent Vision (with Yeshua Moser-Puangsuwan 2000) On the Salt March: The Historiography of Gandhi’s March to Dandi (1997), Gandhi’s Peace Army: The Shanti Sena and Unarmed Peacekeeping (1996), Conflict, Resolution and Gandhian Ethics (1991) and Hugging the Trees: The Story of the Chipko Movement (1989). -
A Mahatma -Gandhi's South African Years
The Making of a Mahatma -Gandhi's South African Years by Robert A. Huttenback Thetroubles Asians are encountering in East Africa today were foreshadowed by those experienced by Indians in South Africa at the turn of the century. The Uganda Indians are (or perhaps "were" is more accurate) essen- tially leaderless, whereas those in South Africa were fortunate enough to fall under the spell of one of the modern era's most charismatic leaders-a man who sought to alter the existing order not through appeals to man's darker side but rather to his better nature. Mohandas Karamchand Gandhi is properly remem- bered as the father of India's independence, uniquely achieved through the practice of nonviolence. It is too frequently forgotten, however, that the satyagraha, or militant nonviolence, was forged as a political technique not in India but during the 21 years Gandhi lived in South Africa-years which saw the development of philosophical precepts that were to guide him throughout the rest of In 1900 Mohandas Karamchand Gandhi was a dapper young his life. lawyer, just beginning those "experiments with truth" that led to his Gandhi was born on October 2,1869, in the tiny becoming the revered Mahatma of hundreds of millions of Indians. princely state of Porbander on the west coast of India. The Gandhi family was of the Vaisya caste, and the future Mahatma's father, Ota, rose to the dignity of dewan, or prime minister, of the principality. The young Gandhi gave no signs of greatness in his youth. He was an undis- tinguished student, and when his family sent him to England in 1888 to study law, it could not have been with much confidence in his abilities.