Unit 13 Gandhi on Structural Violence
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Chapter I Introduction
CHAPTER I INTRODUCTION Nonviolence is the pillar of Gandhi‘s life and work. His concept of nonviolence was based on cultivating a particular philosophical outlook and was integrally associated with truth. For him, nonviolence not just meant refraining from physical violence interpersonally and nationally but refraining from the inner violence of the heart as well. It meant the practice of active love towards one‘s oppressor and enemies in the pursuit of justice, truth and peace; ―Nonviolence cannot be preached‖ he insisted, ―It has to be practiced.‖ (Dear John, 2004). Non Violence is mightier than violence. Gandhi had studied very well the basic nature of man. To him, "Man as animal is violent, but in spirit he is non-violent.‖ The moment he awakes to the spirit within, he cannot remain violent". Thus, violence is artificial to him whereas non-violence has always an edge over violence. (Gandhi, M.K., 1935). Mahatma Gandhi‘s nonviolent struggle which helped in attaining independence is the biggest example. Ahimsa (nonviolence) has been part of Indian religious tradition for centuries. According to Mahatma Gandhi the concept of nonviolence has two dimensions i.e. nonviolence in action and nonviolence in thought. It is not a negative virtue rather it is positive state of love. The underlying principle of non- violence is "hate the sin, but not the sinner." Gandhi believes that man is a part of God, and the same divine spark resides in all men. Since the same spirit resides in all men, the possibility of reforming the meanest of men cannot be ruled out. -
Friends of Gandhi
FRIENDS OF GANDHI Correspondence of Mahatma Gandhi with Esther Færing (Menon), Anne Marie Petersen and Ellen Hørup Edited by E.S. Reddy and Holger Terp Gandhi-Informations-Zentrum, Berlin The Danish Peace Academy, Copenhagen Copyright 2006 by Gandhi-Informations-Zentrum, Berlin, and The Danish Peace Academy, Copenhagen. Copyright for all Mahatma Gandhi texts: Navajivan Trust, Ahmedabad, India (with gratitude to Mr. Jitendra Desai). All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transacted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior written permission of the publishers. Gandhi-Informations-Zentrum: http://home.snafu.de/mkgandhi The Danish Peace Academy: http://www.fredsakademiet.dk Friends of Gandhi : Correspondence of Mahatma Gandhi with Esther Færing (Menon), Anne Marie Petersen and Ellen Hørup / Editors: E.S.Reddy and Holger Terp. Publishers: Gandhi-Informations-Zentrum, Berlin, and the Danish Peace Academy, Copenhagen. 1st edition, 1st printing, copyright 2006 Printed in India. - ISBN 87-91085-02-0 - ISSN 1600-9649 Fred I Danmark. Det Danske Fredsakademis Skriftserie Nr. 3 EAN number / strejkode 9788791085024 2 CONTENTS INTRODUCTION ESTHER FAERING (MENON)1 Biographical note Correspondence with Gandhi2 Gandhi to Miss Faering, January 11, 1917 Gandhi to Miss Faering, January 15, 1917 Gandhi to Miss Faering, March 20, 1917 Gandhi to Miss Faering, March 31,1917 Gandhi to Miss Faering, April 15, 1917 Gandhi to Miss Faering, -
The Praxis of Grassroots Diplomacy for Social Entrepreneurship
International Journal for Service Learning in Engineering Vol. 9, No. 2, pp. 116-134, Fall 2014 ISSN 1555-9033 THE PRAXIS OF GRASSROOTS DIPLOMACY FOR SOCIAL ENTREPRENEURSHIP Andrew Hinton Kate Ortbal Penn State University Penn State University University Park, PA 16802 University Park, PA 16802 [email protected] [email protected] Khanjan Mehta Penn State University University Park, PA 16802 [email protected] Abstract – Social entrepreneurs design and implement innovative, sustainable, and scalable solutions to pressing social challenges across the world. While the success of their ventures is impacted by numerous factors, their long-term viability and endurance depends on the relationships built with diverse stakeholders. The praxis of grassroots diplomacy facilitates the development of harmonious and effective relationships that catalyze social change. This art and science of pro-active conflict avoidance and resolution helps navigate multifaceted social dynamics and develop successful entrepreneurial alliances and ecosystems. With the help of several examples and mini case-studies, this article articulates the meaning and importance of grassroots diplomacy. A conceptual framework based on six core competencies of proactive scenario planning, empathy, trust-based relationship building, equitable collaboration, conflict resolution, and ethical reflection is presented. Finally, a practical methodology that animates these core competences into a structured process that strengthens partnerships and ventures is presented. These -
Traditions of Conflict Resolution in South Africa
Traditions of Conflict Resolution in South Africa R.B.G. Choudree1 ABSTRACT In the domain of law, and elsewhere, alternative dispute resolution can be used in more than one way. It may signify a recognition that there are other methods than litigation, and that these may sometimes be more appropriate. But it may also serve as a label for methods which are frowned upon as popular but amateurish. This article is written from the perspective that the deep roots and valid reasons for tradi- tional conflict resolution methods and customs should be taken seriously. They form part of time-proven social systems, in which the objective is usually more than just settling a case. Such methods, whether they include more adjudication or more mediation, are especially oriented towards reconciliation and the maintenance or even improvement of social relationships. Representative examples from a few South African societies are discussed, as well as the current situation of Western and customary law, modern courts and tribal courts, legal professionals and traditional leaders. Possibilities for the future are pointed out, in an increasingly urbanised South Africa, but a South Africa with a new Constitution. 10 R.B.G. Choudree Traditions of Conflict Resolution in South Africa 11 It was my fortune to be well versed in the fundamentals of what is methods of tribal courts resemble in some respect those of councillors in called Native Law and Custom, so I was able to take up my court our own society, they approximate more to the methods of our courts. They work with no great difficulty. -
Religious and Cultural Dimensions of Peacebuilding Nathan C
Religious and Cultural Dimensions of Peacebuilding Nathan C. Funk Nathan Funk is assistant professor in peace and conflict studies at Conrad Grebel University College in Waterloo, Ontario. He has lived in the Middle East and South Asia, designed an internet course on conflict resolution, worked on research and training projects for the United States Institute of Peace, and participated in cooperative efforts to develop conflict resolution curricula at Middle Eastern universities. His publications include two edited volumes: Peace and Conflict Resolution in Islam (University Press of America, 2001) and Ameen Rihani: Bridging East and West (University Press of America, November 2004). Recent studies suggest that there is one common denominator shared by Middle Eastern Muslims who support suicide bombings and other attacks against Western targets: belief that the religious core of their identity—indeed, their religion itself—is under attack. In other words, they believe that the “War on Terror” is really a “War on Islam.”[1] And paradoxically, they also appear to believe that saving their religion may require desperate, “defensive” methods that violate basic principles of Islamic just war theory. Such beliefs and behaviors are not unique to Muslims. For complex psychological reasons, many people in this world are willing to become martyrs if they believe it is necessary to redeem what they value most, to save an assaulted or humiliated core identity. Though such obviously self-destructive behaviors appear to arise most readily within beleaguered or traumatized communities such as Sri Lankan Tamils and Palestinian Muslims, the use of violence to defend a “sacred” sense of identity is by no means a rare phenomenon. -
04 Delhi / Jaipur / Agra / Delhi TOUR SCHEDULE
MAHATMA GANDHI MOHANDAS KARAMCHAND GANDHI 2 October 1869 - 30 January 1948 PROGRAM- 04 Delhi / Jaipur / Agra / Delhi TOUR SCHEDULE Day 01 Arrive Delhi Upon arrival, after clearing immigration and custom, you will be met and transferred to your hotel. (Check-in at 1200hrs) Overnight at hotel / Home Stay Day 02 Delhi Following breakfast, Full day city tour of Old & New Delhi Old Delhi: Visit Raj Ghat, National Gandhi museum (Closed on Mondays), Old Delhi Here you will drive past Red Fort, the most opulent Fort and Palace of the Mughal Empire: Raj Ghat, the memorial site of the Mahatma Gandhi, Jama Masjid, the largest mosque in India and Chandni Chowk, the bustling and colourful market of the old city (Red Fort Closed on Mondays) Afternoon, visit New Delhi. Gandhi Smriti formerly known as Birla House or Birla Bhavan, is a museum dedicated to Mahatma Gandhi, situated on Tees January Road, formerly Albuquerque Road, in New Delhi, India. It is the location where Mahatma Gandhi spent the last 144 days of his life and was assassinated on 30 January 1948. It was originally the house of the Indian business tycoons, the Birla family. It is now also home to the Eternal Gandhi Multimedia Museum, which was established in 2005. The museum is open for all days except Mondays and National Holidays Visits to such sights Humayun’s Tomb (1586): Built in the mid-16th century by Haji Begum, wife of Humayun, the second Moghul emperor, this is an early example of Moghul architecture. The elements in-'tte design — a squat building, lightened by high arched entrances, topped by a bulbous dome and surrounded by formal gardens — were to be refined over the years to the magnificence of the Taj Mahal in Agra. -
Post-Prayer Speeches of Mahatma Gandhi
List -1 NATIONAL GANDHI MUSEUM RAJGHAT, NEW DELHI - 110002 AUDIO GROUP - A As on 28.4.2014 Post- Prayer and Other Speeches of Mahatma Gandhi List of the Post-Prayer Addresses of Mahatma Gandhi delivered in Birla Bhawan and Bhangi Colony, Delhi, Sodepur Ashram, Calcutta, and several other places from May 11, 1947, to January 29, 1948. C Collected works of Mahatma Gandhi, Publications Division, New Delhi, 1958-1994. E=English, H=Hindi C S. Location Subjects of Speech Date Duration Magnetic Tape Gramophone Record CD DVD Audio CWMG No. Packet Tape Packet Record (Audio) No. Cassette No./ Vol. Page No. No. No. No. No. No. of Copies No. No. Hindi Speeches 1. Sodepur Partition of India. 11/5/47 14M 80 MG/TS 665 - - 1 1 NGM 1/2 87 453-4(E), 469-70(H) 2. Sodepur Partition of Bengal. 13/5/47 17M 5S 78,79 MG/TS 666 - - 1 1 NGM 1/2 87 466(E), 482(H) 3. Sodepur Hindu-Muslim Communal Riots 14/5/47 24M 50S 81, 82 MG/TS 667 52 EALP 1386 4,8,9 1 NGM 2/2 87 470-1(E), 486-7(H) in Calcutta. 4. Delhi Jinnah; Chakrayya's Death. 31/5/47 48M 10S 83, 84 MG/TS 668 59 QC 1301 2 1 NGM 3/2 88 44-7(E), 38-1(H) 85, 86 MG/TS 669 60 QC 1302 61 QC 1303 62 QC 1304 63 QC 1305 64 QC 1306 5. Delhi Hindu Religion; What Type of 1/6/47 26M 45S 69, 70 MG/TS 670 63 QC 1305 1 NGM 4/2 88 52-6(E), 45-8(H) Independence India 64 QC 1306 should have? 65 QC 1307 66 QC 1308 67 QC 1309 68 QC 1310 6. -
Non-Violence: a Prerequisite for Peace and Security
Sheetal PhD Scholar Department of Political Science Aligarh Muslim University Aligarh [email protected] Non-Violence: A Prerequisite for Peace and Security “The term non-violence signifies the total absence of both “direct” (physical) and “indirect” (structural) forms of violence” - (Manfred B. Steger: 2001). The paper deals with the problem of violence in the society and explores how the spirit of non-violence can bring in peace and security in a world facing the threat of disintegrating into pieces. Ever sincethe dawn of creation humanity has been trying for peaceand tranquillity. Some choose the path of morality, ethics and religion and others adopted the course of economic,politics and social sciences yet the problem is as unsolved as it had been from the onset. Violence is still prevailing in our society. In the ancient times efforts were made by various leaders (e.g. twenty-fourth Jain ‘Tirthankara’ Mahavira and Gautam Buddha) created peace through non-violence. Both the reformers adopted the path of non-violence and applied it in their own lives. In modern times Mahatma Gandhi adopted this ideal of non violence. Although he was not the first person who used this weapon but he was the first person who raisednon violence to a level never achieved earlier according to Mark Shepard (Mark Shepard, 2002). Krishna Kriplani again asserts that ‘Gandhi was the first in human history to extend the principle of non violence’(Krishna Kriplani, 1990). According to Gandhi non-violence is the new version of Sanskrit word of ‘Ahimsa’. Ahimsa implies avoidance of physical violence. Gandhi’s non-violence meant the search for truth. -
Conflict Resolution Or Transformation? an Analysis of The
International Negotiation 6: 303–329, 2001. 303 © 2002 Kluwer Law International. Printed in the Netherlands. Conflict Resolution or Transformation? An Analysis of the South African and Mozambican Political Settlements ROBERT B. LLOYD∗ Center for International Studies and Languages, Pepperdine University, 24255 Pacific Coast Highway, Malibu, CA 90263 USA (E-mail: [email protected]) Abstract. How much conflict must be resolved for a political settlement and its imple- mentation to be successful? This article argues that a political settlement must satisfy the combatants’ expectations regarding the resolution of the causes of the conflict. How deeply do these causes need to be resolved for the parties to be satisfied? To answer this question two concepts are introduced: the immediate and underlying causes of a conflict. Immediate causes (grievances) are specific, concrete policies that provoke some subset of a state’s population to rebel against the government. Underlying causes are diverging interests that led to the introduction of these policies that caused the grievances. This article examines the political settlements in South Africa and Mozambique that terminated armed hostilities, overcame the conflict, and opened the door to normal politics. The research indicates that in both cases the political settlement satisfactorily resolved the immediate causes of the conflict. There was greater dissatisfaction in South Africa because the political settlement did not resolve the underlying causes of the conflict. A major reason for this dissatisfaction was that although the electoral outcome gave the ANC strong popular support, the political settlement limited its ability to grapple with root causes. In Mozambique, fears of reigniting another protracted armed confrontation and the close electoral outcome dissuaded either side from addressing the underlying causes of the conflict. -
Gandhian Technique of Conflict Resolution: Satyagraha
March 2012 Volume 1 Issue I1 ISSN:2277-1255 BHARTIYAM INTERNATIONAL JOURNAL OF EDUCATION & RESEARCH GANDHIAN TECHNIQUE OF CONFLICT RESOLUTION: SATYAGRAHA Dr. Nirmala Devi Associate Professor, Hindu College of Education, Sonipat, PIN -131001Haryana, India Email Id: [email protected] Abstract: Conflicts are understood as an omnipresent part of human interaction, it is less about the question of their elimination, but it is rather about their regulation or peaceful settlement. From ontological point of view, research into the sources and categories of conflict has usually centred around two conflict approaches: the subjectivist and the objectivist approach. The objectivist approach looks for the origin of conflict in the social and political make-up and structure of society, and considers that the goals at stake can be thoroughly compatible. On the contrary, the subjectivist point of view focuses primarily on the perceived incompatibility of goals and differences. Incompatibility of goals and interests or at least their perception as incompatible by the parties in dispute, is as well the essence of the conflicts analysis. The level of incompatibility is the most important variable that impacts the intensity of the dispute and dynamic of conflict phases. Gandhi expounded the philosophy of Satyagraha hundred years back. The need of the hour is to understand his philosophy of Satyagraha so that we can resolve conflict and manage ourselves in better manner. Non-violence is both a science and an art. Like all sciences, it has a history and philosophy behind it. It is not an invention of the age. The investigator has made an attempt to understand the forms of conflicts and their causes and Satyagraha as a means to resolve conflict. -
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. -
Sunday Indian, Alan Clements Discusses Suu
GA N D H I IN TH E 21 S T C E NT U R Y GANDHI – THE IDEA… …WHOSE TIME HAS COME...OR GONE? istorians of the did not take up’ says his nephew, Abhey future, I believe, Singh Sandhu (See the story on page on will look upon Bhagat Singh) – parted ways. this century not Dr. Douglas Allen, Professor of Phi- as the atomic losophy at the University of Maine who age but as the is writing a book on the Mahatma pro- age of Gandhi." - Eknath Easwaran. vides an intriguing perspective, ‘Espe- ‘EveryH Indian city has a Mahatma Gan- cially relevant and significant today is a ‘dhi Road. Almost. But how many actu- greatly misunderstood position from ally walk down the road that the Ma- the non-violent Gandhi. Rather insist- hatma illuminated through his ing on some utopian, absolutist posi- thoughts and credo? Over generalised tion, Gandhi grants a surprising and simplified, Gandhi has been re- number of cases in which there are no duced to a synonym for non-violence good non-violent alternatives and vio- without any attempt at understanding lence is necessary. But we should never the brushstrokes of thoughts that glorify such violence. The fact that we panned the Gandhian canvas and may need to resort to violence is tragic, their nuanced hues that today, more should sadden us, and is an indication than ever, need to be revisited under of human failure.’ new light. Today, Gandhi’s philosophy perme- Gandhi’s firm backing of his basic ates pop culture in a relatively superfi- principles – that of ahimsa and satyag- cial manner like Raj Kumar Hirani’s raha – were evident in his calling off the "Lage Raho Munnabhai" or tongue-in- non-cooperation movement after an cheek Gandhigiri cards.