“Relevance of Mahatma Gandhi After 150 Years”
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Discussion Questions for Gandhi
Discussion Questions for Gandhi Some of the major characters to watch for: Mohandas Gandhi (aka “Mahatma” or “Bapu”), Kasturba Gandhi (his wife), Charlie Andrews (clergyman), Mohammed Jinnah (leader of the Muslim faction), Pandit Nehru (leader of the Hindu faction—also called “Pandi-gi”), Sardar Patel (another Hindu leader), General Jan Smuts, General Reginald Dyer (the British commander who led the Massacre at Amritzar), Mirabehn (Miss Slade), Vince Walker (New York Times reporter) 1. Gandhi was a truly remarkable man and one of the most influential leaders of the 20th century. In fact, no less an intellect than Albert Einstein said about him: “Generations to come will scarce believe that such a one as this ever in flesh and blood walked upon this earth.” Why him, this small, unassuming man? What qualities caused tens of millions to follow him in his mission to liberate India from the British? 2. Consider Gandhi’s speech (about 30 minutes into the film) to the crowd regarding General Smuts’s new law (fingerprinting Indians, only Christian marriage will be considered valid, police can enter any home without warrant, etc.). The crowd is outraged and cries out for revenge and violence as a response to the British. This is a pivotal moment in Gandhi’s leadership. What does he do to get them to agree to a non-violent response? Why do they follow him? 3. Consider Gandhi’s response to the other injustices depicted in the film (e.g., his burning of the passes in South Africa that symbolize second-class citizenship, his request that the British leave the country after the Massacre at Amritzar, his call for a general strike—a “day of prayer and fasting”—in response to an unjust law, his refusal to pay bail after an unjust arrest, his fasts to compel the Indian people to change, his call to burn and boycott British-made clothing, his decision to produce salt in defiance of the British monopoly on salt manufacturing). -
Gandhi Wields the Weapon of Moral Power (Three Case Stories)
Gandhi wields the weapon of moral power (Three Case Stories) By Gene Sharp Foreword by: Dr. Albert Einstein First Published: September 1960 Printed & Published by: Navajivan Publishing House Ahmedabad 380 014 (INDIA) Phone: 079 – 27540635 E-mail: [email protected] Website: www.navajivantrust.org Gandhi wields the weapon of moral power FOREWORD By Dr. Albert Einstein This book reports facts and nothing but facts — facts which have all been published before. And yet it is a truly- important work destined to have a great educational effect. It is a history of India's peaceful- struggle for liberation under Gandhi's guidance. All that happened there came about in our time — under our very eyes. What makes the book into a most effective work of art is simply the choice and arrangement of the facts reported. It is the skill pf the born historian, in whose hands the various threads are held together and woven into a pattern from which a complete picture emerges. How is it that a young man is able to create such a mature work? The author gives us the explanation in an introduction: He considers it his bounden duty to serve a cause with all his ower and without flinching from any sacrifice, a cause v aich was clearly embodied in Gandhi's unique personality: to overcome, by means of the awakening of moral forces, the danger of self-destruction by which humanity is threatened through breath-taking technical developments. The threatening downfall is characterized by such terms as "depersonalization" regimentation “total war"; salvation by the words “personal responsibility together with non-violence and service to mankind in the spirit of Gandhi I believe the author to be perfectly right in his claim that each individual must come to a clear decision for himself in this important matter: There is no “middle ground ". -
Kasturba Gandhi an Embodiment of Empowerment
Kasturba Gandhi An Embodiment of Empowerment Siby K. Joseph Gandhi Smarak Nidhi, Mumbai 2 Kasturba Gandhi: An Embodiment…. All rights reserved. No part of this work may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior written permission of the publishers. The views and opinions expressed in this book are those of the authors and do not necessarily reflect the views of the organizations to which they belong. First Published February 2020 Reprint March 2020 © Author Published by Gandhi Smarak Nidhi, Mumbai Mani Bhavan, 1st Floor, 19 Laburnum Road, Gamdevi, Mumbai 400 007, MS, India. Website :https://www.gsnmumbai.org Printed at Om Laser Printers, 2324, Hudson Lines Kingsway Camp – 110 009 Siby K. Joseph 3 CONTENTS Foreword Raksha Mehta 5 Preface Siby K. Joseph 7-12 1. Early Life 13-15 2. Kastur- The Wife of Mohandas 16-24 3. In South Africa 25-29 4. Life in Beach Grove Villa 30-35 5. Reunion 36-41 6. Phoenix Settlement 42-52 7. Tolstoy Farm 53-57 8. Invalidation of Indian Marriage 58-64 9. Between Life and Death 65-72 10. Back in India 73-76 11. Champaran 77-80 12. Gandhi on Death’s door 81-85 13. Sarladevi 86-90 14. Aftermath of Non-Cooperation 91-94 15. Borsad Satyagraha and Gandhi’s Operation 95-98 16. Communal Harmony 99-101 4 Kasturba Gandhi: An Embodiment…. 17. Salt Satyagraha 102-105 18. Second Civil Disobedience Movement 106-108 19. Communal Award and Harijan Uplift 109-114 20. -
According to the Indian Political Activist and Philosopher Mahatma Gandhi, There Are 7 Dangers of Human Virtue
SEVEN DEADLY SINS According to the Indian political activist and philosopher Mahatma Gandhi, there are 7 dangers of human virtue: Wealth without work Pleasure without conscience Knowledge without character Business without ethics Science without humanity Religion without sacrifice Politics without principles These are often called the "Seven Social Sins", and are connected to the Seven Deadly Sins: Lust Gluttony Greed Sloth Wrath Envy Pride The most serious of the seven deadly sins is often considered “Pride”. “Pride” is connected with arrogance and lack of humility. But that is often what causes people to commit these sins. They do whatever it takes to benefit themselves, often causing great harm to the others. Lust is the extremely strong desire of something, to a point that exceeds moral values. That is an extremely common sin, strongly connected with greed. People inherently strive to get something better, something new, something that they really desire, and sometimes they exceed the limits. Gluttony bares some similarities, but the true meaning of it is often disputed. At first glance, it refers to food overconsumption. However, many argue that it doesn’t actually refer just to food. It also refers to selfishness and general overconsumption of anything. People commit this sin because they just can’t get enough of something, neglecting the fact that some might need it more than they do. Greed can be seen everywhere. One commits it when he can not be satisfied with anything, and just wants more and more, often doing everything he can to get it, whether that is ethical or not. -
1. RAJKOT the Struggle in Rajkot Has a Personal Touch About It for Me
1. RAJKOT The struggle in Rajkot has a personal touch about it for me. It was the place where I received all my education up to the matricul- ation examination and where my father was Dewan for many years. My wife feels so much about the sufferings of the people that though she is as old as I am and much less able than myself to brave such hardships as may be attendant upon jail life, she feels she must go to Rajkot. And before this is in print she might have gone there.1 But I want to take a detached view of the struggle. Sardar’s statement 2, reproduced elsewhere, is a legal document in the sense that it has not a superfluous word in it and contains nothing that cannot be supported by unimpeachable evidence most of which is based on written records which are attached to it as appendices. It furnishes evidence of a cold-blooded breach of a solemn covenant entered into between the Rajkot Ruler and his people.3 And the breach has been committed at the instance and bidding of the British Resident 4 who is directly linked with the Viceroy. To the covenant a British Dewan5 was party. His boast was that he represented British authority. He had expected to rule the Ruler. He was therefore no fool to fall into the Sardar’s trap. Therefore, the covenant was not an extortion from an imbecile ruler. The British Resident detested the Congress and the Sardar for the crime of saving the Thakore Saheb from bankruptcy and, probably, loss of his gadi. -
Gandhi and Sexuality: in What Ways and to What Extent Was Gandhi’S Life Dominated by His Views on Sex and Sexuality? Priyanka Bose
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by The South Asianist Journal Gandhi and sexuality: in what ways and to what extent was Gandhi’s life dominated by his views on sex and sexuality? Priyanka Bose Vol. 3, No. 1, pp. 137–177 | ISSN 2050-487X | www.southasianist.ed.ac.uk www.southasianist.ed.ac.uk | ISSN 2050-487X | pg. 137 Vol. 3, No. 1, pp. 137–177 Gandhi and sexuality: in what ways and to what extent was Gandhi’s life dominated by his views on sex and sexuality? Priyanka Bose [email protected] Though research is coming to light about Gandhi’s views on sexuality, there is still a gap in how this can be related or focused to his broader political philosophy and personal conduct. Joseph Alter states: “It is well known that Gandhi felt that sexuality and desire were intimately connected to social life and politics and that self-control translated directly into power of various kinds both public and private.”* However, I would argue, that the ways in which Gandhi connected these aspects, why and how, have not been fully discussed and are, indeed, not well known. By studying his views and practices with relation to sexuality, I believe that much can be discerned as to how his political philosophy and personal conduct were both established and acted out. In this paper I will aim, therefore, to address: what his views were on sex and sexuality, contextualizing his views with those of the time, what his influences were in his ideology on sex, and how these ideologies framed and related to his political philosophy as well as conduct. -
Annapurna Maharana : a Philanthropist
Odisha Review August - 2013 Annapurna Maharana : A Philanthropist Prabhat Kumar Nanda The girl child born on 3rd November, 1917 in patriotism was fostered in the life of young girl the family of Nabakrushna Choudhury, the Annapurna. She inherited the courage to serve freedom fighter was later became the torch bearer the people from her family members. of social awareness and reformation in the history of Odisha. Annapurna Her father Gopabandhu Choudhury was Maharana popularly known as a Magistrate as appointed by Chuni Appa has left golden the British Government with footprints in the pages of high salary and privileges. The Indian independence clarion call of Mahatma movement. Annapurna was Gandhi insisted Gopabandhu influenced by the philosophy Choudhury to resign from the of Mahatma Gandhi, the job and to join actively in the father of our nation. From the independence movement. childhood she had the Annapurna was highly inspired privilege to be a member of by Pandit Gopabandhu Das Banara Sena, the specific to serve people for their group of children dedicated upliftment. She was themselves for the success of associated with the promotion freedom movement. of Odia Newspaper, ‘The Samaja’, a weekly publication Annapurna had the which was later converted to privilege to come in contact a daily newspaper publication with great leaders like Lok Nayak Jayaprakash to propagate the spirit of patriotism. Narayan, Acharya Vinoba Bhave, Utkalmani Gopabandhu Das, Utkal Gourav Madhusudan Annapurna for the first time was arrested Das and Acharya Harihar. Gopabandhu by the British Government in the year 1930 for Choudhury and Rama Devi were the parents of her association with Salt Movement. -
Gandhi Ji Considered ‘Seven Social Evils’ to Be Spiritually Perilious for Humanity : Hamid Ansari by : INVC Team Published on : 20 Nov, 2012 10:17 PM IST
Gandhi Ji Considered ‘Seven Social Evils’ to be Spiritually Perilious for Humanity : Hamid Ansari By : INVC Team Published On : 20 Nov, 2012 10:17 PM IST INVC,, Delhi,, The Vice President of India Shri M. Hamid Ansari has said that in the Gandhian approach, conscience is motivated by considerations of humanity and sacrifice to develop a moral character that holds aloft in its work the banner of a principled approach. The reverse would be selfishness inducing an unprincipled, opportunistic, approach to work. The latter would produce neither justice nor humaneness. Addressing after releasing the book entitled “Seven Social Sins: the Contemporary Relevance” by Prof. J S Rajput, former Director NCERT here today, he said that on this thesis, the choice would be clear if the human being is a moral creature having a sense of right and wrong in his individual and group conduct. Shri Ansari said that the title of Professor Rajput’s book refers to the seven social sins Mahatma Gandhi cited in ‘Young India’ on October 22, 1925: Politics without principles Wealth without work Pleasure without conscience Knowledge without character Commerce without morality Science without humanity Worship without sacrifice He opined that Gandhi ji went on to say the people should know these social sins not merely through the intellect but through the heart so as to avoid them. He considered these traits to be spiritually perilous for humanity. It is to be noted that each of these is a statement of principle that can be comprehended, interpreted and implemented individually and collectively. He hoped that the book will compel readers to think about the questions raised and, in the process, compel us to think about the Gandhian legacy beyond the ritual to which it seems to have been reduced. -
TRIPLE TRACK October, 2008 : Pg 1 Dear Colleagues, We Are Happy to Bring Forth the Second Issue of TRIPLE How Much Do Each of Us WEIGH? TRACK
Vol.1 | Issue 2 | October, 2008 A Quarterly Newsletter from Training Department, IFEN Rs. 5 TRIPLE TRACK October, 2008 : Pg 1 Dear Colleagues, We are happy to bring forth the second issue of TRIPLE How much do each of us WEIGH? TRACK. We hope you found the earlier issue interesting and useful. We encourage you to review the information we are putting together for you and give us your feedback. Markethics! The main focus will be on the principles of ethics, which construes a vital aspect of character – both for an individual as well as for an organisation. Mizaru-Kikazaru -Iwazaru Subconsciously, we all do appreciate that ethics is an integral part of our psyche. That is the reason why, we Teaching Right from Wrong seek honesty, integrity, responsibility and compliance in people we interact with. Hence, as the marketing arm of our organisation, it A School Called Life! becomes imperative for us to realise that our decisions impact not only ourselves, but also our customers, our colleagues and our organisation. Therefore, we should Shutter-bug always imbibe the principle of ‘Maketing with Ethics’. Abraham Lincoln once said, “When I do good, I feel good; when I do bad, I feel bad. That is my religion.” The fact is Gandhigiri Today we all want to feel good. This issue of Triple Track comprises features which deal with ethics. We are sure you will read and reflect upon the Test yourself ideas to make your lives more meaningful. We wish you all success and a happy festive season Face to Face ahead. -
CPR - APPLICATION FORM Not Submitted by the Institutions for the Academic Year 2021-2022
CPR - APPLICATION FORM Not Submitted by the Institutions for the academic year 2021-2022 SCHOOL OF NURSING Sl. Name of the Institutions Programme No INSTITUTE OF PUBLIC HEALTH,MPHW (F) 1 TRAINING SCHOOL, POONAMALLEE, ANM CHENNAI THIRUVALLUR DISTRICT TIRUNELVELI MEDICAL COLLEGE & 2 ANM HOSPITAL, TIRUNELVELI SHRI BHARATHI COLLEGE OF NURSING 3 ANM ANM TRAINING SCHOOL, KRISHNAGIRI ANM TRAINING SCHOOL, POOVANTHI, 4 ANM SIVAGANGAI SAT SCHOOL OF NURSING, 5 ANM NAGAPATTINAM ANM TRAINING SCHOOL, COMMUNITY 6 CENTRE CAMPUS, MARANDAHALLI, ANM PALACODE TALUK, DHARMAPURI ROJAVANAM PARAMEDICAL COLLEGE OF 7 ANM NURSING, NAGERCOIL, KANYAKUMARI KASTURBA GANDHI HOSPITAL, 8 GANDHIGRAM TRUST,GANDHIGRAM, ANM DINDIGUL SUBBASAKTHI INSTITUTE OF 9 ANM PARAMEDICAL AND SCIENCE, KARUR ANM TRAINING SCHOOL, HEALTH 10 MANPOWER DEVELOPMENT INSTITUTE, ANM KANDAMPAKKAM, VILLUPURAM Sl. Name of the Institutions Programme No REGIONAL TRAINING INSTITUTE OF 11 PUBLIC HEALTH, THIRUVARANKULAM, ANM PUDUKOTTAI SCHOOL OF NURSING, G.B.PANT HOSPITAL, 12 ANM ANDAMAN AND NICOBAR ISLANDS 13 MOTHER THERESA, MAHE ANM ANBARASU INSTITUTE OF MEDICAL AND 14 RESEARCH,TAMBARAM,CHENNAI GNM J.V.INSTITUTE OF NURSING, SCHOOL OF 15 GNM NURSING, CHENNAI SRI KUMARAN SCHOOL OF NURSING, 16 GNM CHENNAI 17 RAGAS SCHOOL OF NURSING, CHENNAI GNM GOVT. STANLEY MEDICAL COLLEGE & 18 GNM HOSPITAL, CHENNAI-600001 TIRUNELVELI MEDICAL COLLEGE & 19 GNM HOSPITAL, TIRUNELVELI GOVT.HEAD QUARTERS HOSPITAL, 20 GNM CUDDALORE 21 S.K.S.HOSPITAL,V.S.EDUCATIONAL TRUST, GNM SALEM-636004 GOVT. MOHAN KUMARAMANGALAM 22 GNM MEDICAL COLLEGE & HOSPITAL,SALEM DR.ALVA PARAMEDICAL EDUCATIONAL 23 GNM INSTITUTE, POLLACHI, COIMBATORE ANNAI THERASA INSTITUTE OF MEDICAL 24 SCIENCES, JAYAKONDAM, ARIYALUR GNM DISTRICT SIVAKUMAR SCHOOL OF NURSING, 25 GNM VELLORE J.P.K.M. -
Kasturba-Gandhi.Pdf
Kasturba Gandhi Aparna Basu Published by: Gandhi National Memorial Society, Agakhan Palace, Pune Kasturba Gandhi Preface This small book on 'Kasturba' owes its origin to the thought that the younger generation of boys and girls should come to know as much as possible the struggles, aspirations and hard work of ordinary simple women who have given shape to present day India. There was an extra ordinary galaxy of such women and their efforts should be recorded which will constitute a unique legacy for the future. Kasturba was one of these women who have left such an imprint on society. Gandhi is known all over the world as an apostle of Peace and Nonviolence and volumes of literature in almost all languages is published and followed on a world-wide scale. But very little is known about his wife Kasturba who played an important role of making Gandhi Eternal. Kasturba was an embodiment of simplicity and compassion. Bapu often used to say that his best workers had passed through kitchen fire under Ba's supervision and passed her test Kasturba took part in every satyagraha campaign and went to jail several times in South Africa and in India. Kasturba died on the evening of 22nd February 1944 at the Agakhan Palace Detention Camp on Bapu's lap and was cremated in the compound of the Detention Camp on 23rd February 1944. Bapu sat watching the funeral pyre till it was all over. Someone had suggested that he should go and rest He replied "This is the final parting, the end of 62 years of shared life. -
UNIT 1 PEACE and CONFLICT STUDIES: NATURE and SCOPE Structure
UNIT 1 PEACE AND CONFLICT STUDIES: NATURE AND SCOPE Structure 1.1 Introduction 1.2 Peace Traditions 1.3 Peace and Violence 1.4 Fonns of Violence 1.4.1 Direct and Structural Violence I .4.2 Negative and Positive Peace 1.5 Conflict Analysis and Conflict Management 1.5.1 Structural Conditions 1.5.2 Traditional Management Strategies 1.5.3 Dispu!e Settlement and Conflict Resoluiion 1.5.4 Conflict Transformdtion and Peace Building 1.0 Some Approaches to the Study of Peace 1.6.1 Feminist Approach 1.6.2 The Political Economy Approach 1.6.3 The Environmental Approach 1.7 S-ummaty 1 .8 Exercises I 1 .I INTRODUCTION Peace is generally conceived of as equivalent to the absence of manifest violence. In the Explanatory Phonographic Pronouncing Dictionary of the English Language (1850), peace is defined as a list of synonyms which include "respite from war", "quite from suits and disorders", "rest from any commotion", "freedom from terror", "silence", "suppressions of thoughts" etc. Most of these are definitions by exclusion and peace here has been defined by the absence of "non-peace". Juergen Dedring spines that the traditional assumption regards peace as the counterpart to the state of war and hence peace is defined as "absence of war". According to Linus Pauling, the editor-in-chief of UToridblicycBspaedia of Peace (1986), "As history progress, peaks of joys and troughs of pain are experienced by the human bkings populating the system, peace studies are usually concerned more with the avoidance of the latter, than with obtaining the former''.