Constructive Programme: Its Meaning and Place
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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, -
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 ". -
Gandhi and Frontier Gandhi
Gandhi and Frontier Gandhi blogs.lse.ac.uk/southasia/2015/01/31/gandhi-and-frontier-gandhi/ 2015-1-31 Frontier Gandhi died on 20 January 1988, 40 years after Gandhi was assassinated on 30 January 1948. Their relationship – both personal and political – holds profound lessons for the world today. The Pathans (or Pashtuns) of the North West Frontier are regarded as a warrior people. Yet in the inter-war years there arose a Muslim movement, the Khudai Khidmatgar, which drew its inspiration from Gandhian principles of non-violent action and was dedicated to an Indian nationalism. On the anniversary of the death of Khan Abdul Gaffar Khan, founder of the Khudai, Mukulika Banerjee reflects on the legacy of this unique movement among that challenged traditional perceptions of wild and “hot-headed” Pashtuns and their relationship with Gandhi. “In the winter of 1988 an elderly Pathan, Khan Abdul Gaffar Khan, died aged 98. Growing up in Delhi I had witnessed over the previous years a long succession of obituaries and funerals as more or less celebrated veterans of the independence struggle had passed on to their final reward. Yet none had seemed to provoke either the genuine sentiment or wave of media coverage which accompanied Gaffar Khan’s final illness and death. Editorials eulogised him without fear of contradiction as the ‘greatest non-violent soldier of Islam’ and ‘one of the greatest nationalist leaders who claimed the loyalty of thousands of non-violent Pathans’. We were told that to his followers, far away in the North West Frontier, he had come to be known as ‘Badshah’ Khan, meaning emperor or khan of khans. -
Inspired by Gandhi: Mahatma Gandhi's Influence on Significant
112 anna katalin aklan Inspired by Gandhi: Mahatma Gandhi’s Influence on Significant Leaders of Nonviolence 113 115 #2 / 2020 history in flux pp. 115 - 124 anna katalin aklan eötvös loránd university, department of indian studies, budapest UDC <070.11:316.485Gandhi, M.>:327 https://doi.org/10.32728/flux.2020.2.6 Review article Inspired by Gandhi: Mahatma Gandhi’s Influence on Significant Leaders of Nonviolence The leader of the Indian independence movement, Mahatma Gandhi, left an invaluable legacy: he proved to the world that it was possible to achieve political aims without the use of violence. He was the first political activist to develop strategies of nonviolent mass resistance based on a solid philosophical and uniquely religious foundation. Since Gandhi’s death in 1948, in many parts of the 115 world, this legacy has been received and continued by others facing oppression, inequality, or a lack of human rights. This article is a tribute to five of the most faithful followers of Gandhi who have acknowledged his inspiration for their political activities and in choosing nonviolence as a political method and way of life: Khan Abdul Ghaffar Khan, Martin Luther King, Louis Massignon, the Dalai Lama, and Malala Yousafzai. This article describes their formative leadership and their significance and impact on regional and global politics and history. KEYWORDS: Gandhi, nonviolence, Ghaffar Khan, Martin Luther King, Massignon, Dalai Lama, Malala Yousafzai, Gandhi’s legacy, human rights, passive resistance anna katalin aklan: Inspired by Gandhi: Mahatma Gandhi’s Influence on Significant Leaders of Nonviolence One of the most revolutionary and influential figures of twentieth- century history is undoubtedly Mohandas Karamchand Gandhi, the Father of the Indian Nation. -
Introduction
CHAPTER 1 INTRODUCTION Gandhi's philosophy is the religious and social ideas adopted and developed by Gandhi, first during his period in South Africa from 1893 to 1914, and later of course of India. These ideas have been further developed by later "Gandhians", most notably, in India. Vinova Bhave and Jayaprakash Narayan. Outside of India some of the work of, for example, Martin Luther King Jr. can also be viewed in this light. The twin cardinal principles of Gandhi's thought are truth and non-violence. It should be remembered that the English word "truth" is an imperfect translation of the Sanskrit, "Satya", and "non violence", an even more imperfect translation of "ahimsa". Derived from "sat" - "that which exists" - "satya" contains a dimension of meaning not usually associated by English speakers with the word "truth". There are other variations too, which we need not go into here. For Gandhi, truth is the relative truth of truthfulness in word and deed, and the absolute truth- the Ultimate Reality. This ultimate truth is God (as God is also Truth) and morality- the moral laws and code - its basis. Ahimsa, far from meaning mere peacefulness or the absence of overt violence, is understood by Gandhi to denote active love - the pole opposite of violence, or "himsa", in every sense. The ultimate station Gandhi assigns non-violence stems from two main points. First, if according to the Divine Reality all life is one, then all violence committed towards another is violence towards oneself, towards the collective, whole self, and thus "self' destructive and counter to the universal law of life, which is love. -
Khan Abdul Ghaffar Khan - Early Years, Partition, Arrest and Exile
Khan Abdul Ghaffar Khan - Early Years, Partition, Arrest and Exile Abdul Beber Ghaffar Khan, also known as Bacha Khan, was a Pashtun independence activist who campaigned to end the rule of the British Raj in India. For his adherence to pacifism and close association with Mahatma Gandhi, he earned the nickname “Frontier Gandhi”, He founded the Khudai Khidmatgar (“Servants of God”) movement in 1929. The success of the movement earned him and his supporters a harsh crackdown from the British Raj, suffering some of the worst repression of the Indian Independence Struggle. Khan Abdul Ghaffar Khan - Early Years Khan Abdul Ghaffar Khan was born on 6 February 1890 into a prosperous landowning Pashtun family from Utmanzai in the Peshawar Valley of British India. At the age of 20 in 1910 Khan opened a mosque school in his home town. But the British authorities forcefully closed down his school in 1915, because they believed that it was a centre of anti-British activities. Their accusation was on the basis that Khan had joined the Pashtun independence movement of activist Haji Sahib of Turangazi, who himself was responsible for fomenting many anti-establishment activities against the British Khan Abdul Ghaffar Khan - Khudai Khidmatgar Initially, Bacha Khan's goal was to wok towards the social upliftment of the Pashtuns as he had realised that they will remain backwards due to the lack of education and centuries of blood feuds between various Pashtun families. In time, he worked towards the formation of a united, independent, secular India. To achieve this end, he founded the Khudai Khidmatgar ("Servants of God"), commonly known as the "Red Shirts" (Surkh Pōsh), during the 1920s. -
KAGK Memorial Lecture II Husain Haqqani
SecondSecond Khan Abdul Ghaffar Khan MemorialMemorial Lecture Re-imagining Pakistan Husain Haqqani Former Ambassador of Pakistan to the United States Director, South & Central Asia, Hudson Institute Washington D.C Centre for Pakistan Studies MMAJ Academy of International Studies Jamia Millia Islamia The Khan Abdul Ghaffar Khan Memorial Lecture instituted by the Centre for Pakistan Studies, MMAJ Academy of International Studies, Jamia Millia Islamia, New Delhi in the memory of the legendary figure Khan Abdul Ghaffar Khan is an initiative to propagate the values he stood for. Khan Abdul Ghaffar Khan, the great Pashtun leader is still remembered in India for his role in the national movement. The values he stood for still remain relevant for contemporary times. Born in Peshawar, North- West Frontier Province in 1890, he is known for his non-violent opposition to British rule during the final years of the Empire on the Indian sub-continent. In his early career, he wanted to uplift his fellow Pashtuns through the means of education. It was during his tireless work to organise and raise the consciousness of the Pashtuns that he came to be known as Badshah Khan, the ‘King of Chiefs.’ A lifelong pacifist and a follower of Mahatma Gandhi, he also came to be known as the ‘Frontier Gandhi.’ He was deeply influenced by Mahatma Gandhi’s philosophy of non-violence and forged a close, spiritual, and personal friendship with him. In 1929, he founded the Khudai Khidmatgar (Servants of God) known as the Red Shirt Movement among the Pashtuns. The Khudai Khidmatgar was founded on a belief in the power of Gandhi’s notion of Satyagraha. -
1. Telegram to Mirabehn 2. Letter to Narandas Gandhi
1. TELEGRAM TO MIRABEHN January 16, 1929 MIRABEHN CARE KHADI BHANDAR MUZAFFARPUR WROTE FULLY YESTERDAY1. NOT LEAVING TILL THIRTYFIRST. LOVE. BAPU From the original: C.W. 5331. Courtesy: Mirabehn; also G.N. 9386 2. LETTER TO NARANDAS GANDHI SATYAGRAHA ASHRAM, SABARMATI, Wednesday [On or before January 16, 1929]2 CHI. NARANDAS, You seem to have been hurt. I would have been happy to respect your wishes in regard to Chi. Santok3, but I did not approve of your plan. For the manner of living of the mother and the daughters is so expensive that they would always have been a cause of discontent in the Ashram. Santok never liked the common kitchen, nor the inmates of the Ashram. About the khadi training section, I have already stated my view that neither suggestions can be supported. I see nothing wrong in the view that the Ashram and not an individual should have the agency. I shall decide finally on the 18th at the latest. I want you to take interest in all activities and participate in them. Trust Chhaganlal. He is a sincere and hard-working man. Do not mind his errors, but consider his motive. About Sannabhai, I have simply said that Chhaganlal Joshi’s decision should be final. For no one of whom the secretary does not approve should remain. 1 Presumably a slip for “day before yesterday”; vide “Letter to Mirabehn”, January 14, 1929. 2 Year inferred from the allusion to the problem of Santok; vide “Letter to Narandas Gandhi”, December 19, 1928. As Gandhiji asked Narandas to see him on the 18th, the date of this letter could be fixed on the preceding Wednesday which was 16th January. -
100 Tributes
100 Tributes to Gandhiji on his 100 Portraits by his 100 contemporaries in their own handwritings Ramesh Thaakar Navajivan Publishing House Ahmedabad _ 4,500 248 Pages Hard case binding 9.5 inch x 13.25 inch Four color offset printing Enclosed in protective sleeve PUBLISHER’S NOTE The title of this volume 100 Tributes can be interpreted in two ways: these are 100 tributes to the father of the nation by Rameshbhai in form of 100 portraits… It can also be perceived as one tribute each by 100 of Gandhiji’s contemporaries… When Urvish Kothari introduced Rameshbhai Thaakar to us, we immediately knew that this was a treasure waiting to be unveiled to the world. The first thought that occurred to us was that this volume must be produced in a manner befitting its great contents and hence the idea of creating classic book with no expenses spared—perhaps deviating from the path Navajivan has taken for years—was born. This volume contains 100 portraits of Mahatma Gandhi sketched by Rameshbhai along with handwritten tribute by Gandhiji’s associate/contemporary on it. Care has been taken to reproduce the original sketches as faithfully as the technology permits. These portraits are arranged in the chronological order of the date on which the tribute was given. The Original sketches are printed on the recto—right-hand page of the book, while the facing left page contains the details like verbatim script of the original write-up along with its translation in other two languages. The page also gives the details like the name of the tribute giver in English, Hindi and Gujarati language; short introduction of that personality; the date on which the tribute was given and the original language in which the tribute is written. -
Khudai Khidmatgar Movement and Independence Movement
Khazar Journal of Humanities and Social Sciences Volume 19, Number 3, 2016 Interplay of Two Socio-Political Movements: Khudai Khidmatgar Movement and Independence Movement Nauman Reayat Abdul Wali Khan University Mardan, Pakistan Anwar-ul-Mujahid Shah Bacha Khan University Charsadda, Pakistan Usman Ali Quaid-i-Azam University, Pakistan INTRODUCTION The North West Frontier Province lies in the North of Pakistan, with Afghanistan to its West, Punjab and Kashmir to its East, and Baluchistan to its South. The region “designated” by the colonial rulers of India as the North-West Frontier Province has played a significant role in the making of Indian history. From the annexation of the Punjab in 1849 until 1901, the Pashto-Speaking Frontier districts of Peshawar, Kohat, Banu, Hazara and Dera Ismail Khan remained within Punjab province. The Punjab had also control over the border tracts of Malakand, Khyber, Kurram, North Waziristan and South Waziristan. Lord Curzon the Viceroy of India had the knowledge of the area. He was well aware of the fact that for better administration, NWFP should be separated from the Punjab. Thus, as a result of Curzon’s initiative, on 9th November, 1901 the North West Province came into being(Bakhsi, 1992). The Khudai Khidmatgar movement emerged as strong political force in NWFP. It was founded by Abdul Ghaffar Khan commonly known as Bacha Khan. He was born in 1890 at Utmanzai (Charsada) in the Peshawar district. He was the fourth child of his parents(ibid). His father Bahram Khan was a well-to-do landowner of Mohammadzai clan. He received his early education in Peshawar. -
MAHATMA GANDHI – an INDIAN MODEL of SERVANT LEADERSHIP Annette Barnabas M.A.M
MAHATMA GANDHI – AN INDIAN MODEL OF SERVANT LEADERSHIP Annette Barnabas M.A.M. College of Engineering, Tiruchirappalli, India Paul Sundararajan Clifford M.A.M. B. School, Triruchirappalli, India This study explores the leadership qualities of Mahatma Gandhi in relation to six behavioral dimensions of the Servant Leadership Behaviour Scale (SLBS) model of servant leadership, proposed by Sendjaya, Sarros and Santora (2008), and highlights the importance of servant leadership qualities like service, self- sacrificial love, spirituality, integrity, simplicity, emphasizing follower needs, and modelling. It is a literary investigation of the life and leadership qualities of Gandhi, based on various books, personal correspondence, and statements including the autobiography of Mahatma Gandhi—The Story of My Experiments with the Truth—by using the model of SLBS. This research study demonstrates that Mahatma Gandhi personified the Servant Leadership Behaviour Scale model and illustrates the Indian contribution to servant leadership. It elucidates the need to include the concept of servant leadership in the curriculum of business schools and advocates the practice of servant leadership in different leadership positions. eadership is an important area of study and research in business schools for decades now. There have been numerous research findings too in the Western countries on leadership L (Jain & Mukherji, 2009, p. 435). But there is a scarcity of research on indigenous models of leadership in India, even though there are many excellent business schools in India along with skilled human talent (Jain & Mukherji, 2009, p. 435). Shahin and Wright (2004) argue that it is necessary to exercise caution when attempting to apply Western leadership theories in non- Western countries, because all concepts may not be relevant for effective leadership in these countries. -
India Or Pakistan?.Docx
India or Pakistan? Muslim Ideas of the Nation in Twentieth-CenturySouth Asia Dr Amar Sohal Lent 2022 Exploring ideas of religion, minority and secularism that helped to found India and Pakistan, this course traces competing visions of a Muslim future during the formative phase of modern Indian political thought. Taking an intellectual history approach to the years prior to, and shortly after, independence and Partition in 1947, it focuses mainly on the ideas of five leading actor-thinkers: the universalist poet-philospher Muhammad Iqbal; the Kashmiri nationalist Sheikh Abdullah; the lawyer-politician Mohammad Ali Jinnah; the Urdu writer and Sunni theologian Abul Kalam Azad; and the nonviolent Pashtun activist Abdul Ghaffar Khan. Students will put the ideas of these five thinkers in dialogue with their equally influential contemporaries; these include the Congress leaders Jawaharlal Nehru and M. K. Gandhi, as well as the father of Hindu nationalism V. D. Savarkar and the Dalit activist B. R. Ambedkar. Elevated to the foremost unit of social organisation by the British colonial state, religion took on a peculiar political meaning as representative government was steadily devolved to Indians over the course of the twentieth century. In short, religion served to name an almost static structural problem between majorities and minorities—both nationally, and in the various regions of this linguistically diverse country. Our set of thinker-politicians, and their interlocutors, confronted this problem in different, creative ways; the implications of which are more than evident in the present-day politics of India and Pakistan. While some thinkers (Muslim, Hindu and Dalit) sought to constitutionalise the division between communities for a peaceful independent future, others associated with secular Indian nationalism tried to offset or even destroy the political importance of religion.