DOCSLIB.ORG

Peace and Non-Violence

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Peace and Non-Violence The Utopia of Peace and the Origins of Non-Violent Militancy: From Erasmus to Nelson Mandela Alhelí de María Alvarado-Díaz Mohandas Gandhi during Salt Satyagraha, 1930 Introduction This seminar will introduce students to the intellectual origins of non-violent militancy and to foundational texts on the topic. Students will explore the meaning of the concept of peace in both philosophical and political documents, studying the transformations of the idea throughout time and through diverse cultural contexts. The course will reflect on the transnational reception of non-violent thinking in the writings by Henry David Thoreau, Leo Tolstoy, Mohandas Gandhi, Martin Luther King, Leonardo Boff, Nelson Mandela and Desmond Tutu, among others. Students will study the myth and paradoxes of non-violent revolutions, reflecting on the limits of translating non-violent theory into political practice. Is peaceful resistance a feasible alternative to anarchy, violence and terrorism? Can peace become a long- term condition of in the lives of national and multicultural communities? Or is it a mere utopia limited by the unpredictable turns of human behavior and the international order of politics? 1 Alvarado-Díaz, Alhelí de María This course will adopt an interdisciplinary approach, covering literature and debates from the disciplines of intellectual history, political philosophy, religion, ethics and political science. Transnational case studies will orient the program of this advanced seminar allowing students to follow the international evolution of non-violent politics at a global level. The course will conclude with a discussion on the topic of peace enforcement by international organizations, the politics of forgiveness, and the legacies of non-violent militancy today. Evaluation Students will prepare an oral presentation on a figure, event or text included in the course syllabus. Presentations will last no longer than 15 minutes. A mid- term article review (7-8 pages) on one of the course’s secondary source texts will be due in mid-March. A final paper on an original research topic will be due the last day of class. Papers should be 20 pages in length. Active class participation, attendance and respectful and responsible behavior in all seminar related activities will determine the final course grade. The grade breakdown will consist of 20% Oral Presentation 20% Class Participation 60% Papers (Mid-Term 20%, Final 40%) Required Texts Immanuel Kant, Perpetual Peace and Other Essays (Hackett, 1983) Mohandas Gandhi, The Story of My Experiments with Truth (Beacon Press, 1993) Scott Bennett, Radical Pacifism: The War Resisters League and Gandhian Nonviolence in America, 1915-1963 (Syracuse University Press, 2004) Christian Smith, The Emergence of Liberation Theology: Radical Religion and Social Movement Theory (University of Chicago Press, 1991) Samuel Moyn, The Last Utopia: Human Rights in History (Belknap Press, 2010) David Barash, Approaches to Peace: A Reader in Peace Studies (Oxford University Press, 2009) Martin Luther King, Strength to Love (Fortress Press, 2010) Nelson Mandela, Selected Speeches (Red and Black Publishers, 2010) Desmond Tutu, No Future without Forgiveness (Image, 2000) 2 Alvarado-Díaz, Alhelí de María Non-Violence and the Utopia of Peace: Theory and Practice from Erasmus to Mandela Session I: Peace as Utopia The Politics of Peace-Making Introductions to the Idea of Peace Concept of Peace in the History of International Relations Reading Assignments: Sandra Pinardi, “The Possibility of Genuine Peace”, Concerning Peace: New Perspectives on Utopia, Kai Gregor and Sergueï Spetschinsky, eds. (Cambridge Scholars, 2010). Williamson Murray, “Versailles: the Peace without a Chance”, The Making of Peace: Rulers, States, and the Aftermath of War (Cambridge University Press, 2009). Richard Hart Sinnreich, “History and the Making of Peace”, The Making of Peace: Rulers, States, and the Aftermath of War (Cambridge University Press, 2009). Alex Bellamny, “Peace Operations in Global Politics”, “Who are the Peacekeepers?”, Understanding Peace (Polity, 2010). Olivier Ramsbotham et al., “Ending Violent Conflict: Peacemaking”, “Postwar Reconstruction”, “Peacebuilding”, Contemporary Conflict Resolution (Polity, 2011). Session II: The Intellectual Origins of Peace Erasmus’ Idea of Peace Locke’s Idea of Toleration The Utopia of Perpetual Peace in Kant Reading Assignments: Erasmus, “The Complaint of Peace”, The Essential Erasmus (Plume, 1964). Immanuel Kant, Perpetual Peace and Other Essays (Hackett, 1983). John Locke, “A Letter concerning Toleration”, Locke on Toleration (Cambridge University Press, 2010). Jürgen Habermas, “Kant’s Idea of Perpetual Peace and the Benefit of Two Hundred Years’ Hindsight”, Perpetual Peace: Essays on Kant's Cosmopolitan Ideal (MIT Press, 1997). 3 Alvarado-Díaz, Alhelí de María Kenneth Baynes, “Communitarian and Cosmopolitan Challenges to Kant’s Conception of World Peace”, Perpetual Peace: Essays on Kant's Cosmopolitan Ideal (MIT Press, 1997). Micah Schwartzman, “The Relevance of Locke's Religious Arguments for Toleration”, Political Theory, Vol. 33, No. 5 (Oct., 2005), pp. 678-705. Session III: The Logic of Imperial Expansion and the Challenges of Peace The Possibilities of Peace in a World of Empires Colonizers and Colonized Barolomé de Las Casas and the Early Days of Human Rights Politics Reading Assignments: Bartolomé de las Casas, Short Account of the Destruction of the Indies (Penguin, 1999). Frantz Fanon, The Wretched of the Earth (Grove Press, 1995). Albert Memmi, Decolonization and the Decolonized (University of Minnesota Press, 2006). J. M. Blaut, “After 1492”, The Colonizer's Model of the World (Guilford Press, 1993). Anthony Pagden, “Imperialism, Liberalism & the Quest for Perpetual Peace”, Daedalus, Vol. 134, No. 2, On Imperialism (Spring, 2005), pp. 46-57. Session III: The Origins of Civil Disobedience and Non-Violence Emerson and the American Civil War The Idea of Civil Disobedience in the Work of Thoreau Tolstoy as Predecessor of Non-Violent Politics Reading Assignments: Ralph Waldo Emerson, “To Martin Van Buren”, “Emancipation in the West Indies”, “American Slavery”, “American Civilization”, The Political Emerson: Essential Writings on Politics and Social Reform, David Robinson, ed. (Beacon Press, 2004) Henry David Thoreau, “Civil Disobedience”, The Portable Thoreau (Penguin, 1964). 4 Alvarado-Díaz, Alhelí de María Leo Tolstoy, “The Law of Love”, “Maxims and Musings”, Leo Tolstoy: Spiritual Writings (Orbis Books, 2006). W.B. Gallie, “Tolstoy from War and Peace to The Kingdom of God is Within You”, Philosophers of Peace and War: Kant, Clausewitz, Marx, Engles and Tolstoy (Cambridge University Press, 1979). William Stuart Nelson, “Thoreau and American Non-Violent Resistance”, The Massachusetts Review, Vol. 4, No. 1 (Autumn, 1962), pp. 56-60. Isaiah Berlin, “The Hedgehog and the Fox: An Essay on Tolstoy's View of History”, The Proper Study of Mankind (Farrar, Straus and Giroux, 2000). Jason A. Scorza, “Liberal Citizenship and Civic Friendship”, Political Theory, Vol. 32, No. 1 (Feb., 2004), pp. 85-108. Session IV: Gandhi and the Idea of Non-Violence Non-Violence as Method of Resistance Philosophy of Non-Violence Legacies of Gandhi in the Postcolonial World Reading Assignments: Mohandas Gandhi, The Story of My Experiments With Truth (Beacon Press, 1993). Rahmohan Gandhi, “London and Identity”, “South Africa and a Purpose”, “Satyagraha”, “Engaging India”, “The Empire Challenged”, Gandhi: The Man, His People, and the Empire (University of California Press, 2008). Sean Scalmer, “Gandhism in action”, “An idea whose time has come?”, Gandhi in the West: The Mahatma and the Rise of Radical Protest (Cambridge University Press, 2011). Stanley Wolpert, “His Indian Legacy”, “His Global Legacy”, Gandhi's Passion: The Life and Legacy of Mahatma Gandhi (Oxford University Press, 2002). Session V: Conscientious ObJectors and the Resistance to War The Politics of Conscience Democracy and the Right to Dissent The Legacies of War Resistance Reading Assignments: 5 Alvarado-Díaz, Alhelí de María Edna St. Vincent Millay, “Conscientious Objector”, Approaches to Peace: A Reader in Peace Studies, David Barash, ed. (Oxford University Press, 2009). Steven Smith, “The Phases and Functions of Freedom of Conscience”, Religion and Human Rights, John Witte and Christian Green, eds. (Oxford University Press, 2011). Charles Moskos et al., “The Secularization of Conscience”, The New Conscientious Objection: From Sacred to Secular Resistance (Oxford University Press, 1993). John Whiteclay, “Conscientious Objections and the American State from Colonial Times to the Present”, The New Conscientious Objection: From Sacred to Secular Resistance (Oxford University Press, 1993). Scott Bennett, Radical Pacifism: The War Resisters League and Gandhian Nonviolence in America, 1915-1963 (Syracuse University Press, 2004). Jarret Lovell, “Society and its Discontents”, “Policing Dissent”, Crimes of Dissent: Civil Disobedience, Criminal Justice, and the Politics of Conscience (NYU Press, 2009). Session VI: The Idea of Justice and Liberation Theology The Origins of Liberation Theology The Politicization of the Church in Latin America Religious Intervention in Radical Politics Reading Assignments: Leonardo Boff, “The Three Levels of Liberation Theology”, “How Liberation Theology is Done”, “Key Themes in Liberation Theology”, Introducing Liberation Theology (Orbis Books, 1987). Gustavo Gutiérrez, “The Process of Liberation in Latin America”, “Encountering
Load more

Recommended publications
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • Unit 1 Introducing Gandhi
    UNIT 1 INTRODUCING GANDHI Structure 1.1 Introduction Aims and Objectives 1.2 Gandhi’s Methodology 1.3 Synthesis of the Material and the Spiritual 1.4 Nationalism and Internationalism 1.5 Summary 1.6 Terminal Questions Suggested Readings 1.1 INTRODUCTION “The greatest fact in the story of man on earth is not his material achievement, the empires he has built and broken but the growth of his soul from age to age in its search for truth and goodness. Those who take part in this adventure of the soul secure an enduring place in the history of human culture. Time has discredited heroes as easily as it has forgotten everyone else, but the saints remain. The greatness of Gandhi is more in his holy living than in his heroic struggles, in his insistence on the creative power of the soul and its life-giving quality at a time when the destructive forces seem to be in the ascendant.” - Dr. Sarvepalli Radhakrishnan How does one introduce Mohandas Karamchand Gandhi? As a frail man, striding across the globe like a colossus? As the indomitable champion of social justice and human rights? As a ‘half-naked’ saint seeking complete identification with the poor and the deprived, silently meditating at the spinning wheel, striving to find the path of salvation for the suffering humanity? It was Winston Churchill who contemptuously described Gandhi as a ‘half-naked fakir’ and an ‘old humbug’, adding that it was “alarming and nauseating to see Mr. Gandhi, a seditious Middle Temple lawyer, striding half-naked up the steps to the Vice-Regal Palace, to parley on equal terms with the representative of the King Emperor”.
    [Show full text]
  • 68-77 M.K. Gandhi Through Western Lenses
    68 M.K.Gandhi through Western Lenses: Romain Rolland’s Mahatma Gandhi: The Man Who Became One With the Universal Being Madhavi Nikam Volume 1 : Issue 06, October 2020 Volume Department of English, Ramchand Kimatram Talreja College, Ulhasnagar [email protected] Sambhāṣaṇ 69 Abstract: Gandhi, an Orientalist could find a sublime place in the heart and history of the Westerners with the literary initiative of a French Nobel Laureate Romain Rolland. Rolland was a French writer, art historian and mystic who bagged Nobel Prize for Literature in 1915. Rolland’s pioneering biography (in the West) on Mohandas Karamchand Gandhi published in 1924, not only made him popular overnight but also restructured the Indian figure in the minds of people. Since the publication of his biography, number of biographies on Gandhi appeared in the market from various corners of the world. Rolland himself being a pacifist was impressed with Gandhi, a man with different life style and unique modus operandi. Pacifism has greatly benefited from the biographical and historiographical revival by contribution of such great authors. Gandhi’s firm belief in the democratic and four fundamental principles of Truth (Satya), non-violence (Ahimsa), welfare of all (Sarvodaya) and peaceful protest (Satyagraha) left an indelible impact on the writer which helped him to express his resentment at imperialism in his later works. The paper would attempt to reassess Gandhi as a philosopher, and revolutionary in the context with Romain Rolland’s correspondence with Gandhi written in 1923-24. The paper will be a sincere effort to explore Rolland ‘s first but lasting impression of Gandhi who offered attractive regenerative possibilities for Volume 1 : Issue 06, October 2020 Volume Europe after the great war.
    [Show full text]
  • Gandhi ´ Islam
    tabah lectures & speeches series • Number 5 GANDHI ISLAM AND THE PRINCIPLES´ OF NON-VIOLENCE AND ATTACHMENT TO TRUTH by KARIM LAHHAM I GANDHI, ISLAM, AND THE PRINCIPLES OF NON-VIOLENCE AND ATTACHMENT TO TRUTH GANDHI ISLAM AND THE PRINCIPLES´ OF NON-VIOLENCE AND ATTACHMENT TO TRUTH by KARIM LAHHAM tabah lectures & speeches series | Number 5 | 2016 Gandhi, Islam, and the Principles of Non-violence and Attachment to Truth ISBN: 978-9948-18-039-5 © 2016 Karim Lahham Tabah Foundation P.O. Box 107442 Abu Dhabi, U.A.E. www.tabahfoundation.org All rights reserved. No part of this book may be reproduced or distributed in any manner without the express written consent of the author, except in the case of brief quotations with full and accurate citations in critical articles or reviews. This work was originally delivered as a lecture, in English, at the Cambridge Muslim College, Cambridge, England, on 11 March 2015 (20 Jumada I 1436). iN the Name of allah, most beNeficeNt, most merciful would like to speak a little tonight about what might at first be seen as incongruous I topics, Gandhi and Islam. It would be best therefore to set out the premises of my examination of Gandhi, given the diverse narratives that have been constructed since his assassination in 1948. Primarily, and as a main contention, I do not believe Gandhi to be essentially a political figure as we understand that term today. Furthermore, he never held a political post nor was he ever elected to one. This is not the same as saying that Gandhi did not engage in politics, which he naturally did.
    [Show full text]
  • NON-VIOLENCE NEWS February 2016 Issue 2.5 ISSN: 2202-9648
    NON-VIOLENCE NEWS February 2016 Issue 2.5 ISSN: 2202-9648 Nonviolence Centre Australia dedicates 30th January, Martyrs’ Day to all those Martyrs who were sacrificed for their just causes. I have nothing new to teach the world. Truth and Non-violence are as old as the hills. All I have done is to try experiments in both on as vast a scale as I could. -Mahatma Gandhi February 2016 | Non-Violence News | 1 Mahatma Gandhi’s 5 Teachings to bring about World Peace “If humanity is to progress, Gandhi is inescapable. He lived, with lies within our hearts — a force of love and thought, acted and inspired by the vision of humanity evolving tolerance for all. Throughout his life, Mahatma toward a world of peace and harmony.” - Dr. Martin Luther Gandhi fought against the power of force during King, Jr. the heyday of British rein over the world. He transformed the minds of millions, including my Have you ever dreamed about a joyful world with father, to fight against injustice with peaceful means peace and prosperity for all Mankind – a world in and non-violence. His message was as transparent which we respect and love each other despite the to his enemy as it was to his followers. He believed differences in our culture, religion and way of life? that, if we fight for the cause of humanity and greater justice, it should include even those who I often feel helpless when I see the world in turmoil, do not conform to our cause. History attests to a result of the differences between our ideals.
    [Show full text]
  • Career Guide Career Guide Professionals Career Guide Publications Career Guidance Standards
    Career guide A career guide is an individual or publication that provides guidance to people facing a variety of career challenges. These challenges may include (but are not limited to) dealing with redundancy; seeking a new job; changing careers; returning to work after a career break; building new skills; personal and professional development; going for promotion; and setting up a business. The common aim of the career guide, whatever the particular situation of the individual being guided, is normally to help that individual gain control of their career and, to some extent, their life. Career guide professionals Individuals who work as career guides usually take the approach of combining coaching, mentoring, advising and consulting in their work, without being limited to any one of these disciplines. A typical career guide will have a mixture of professional qualifications and work experiences from which to draw when guiding clients.[1] They may also have a large network of contacts and, when appropriate will put a particular client in touch with a contact relevant to their case. A career guide may work for themselves independently or for one or more private or public careers advisory services. The term 'Career Guide' has been first established and used by career consulting firm Position Ignition, which was created in 2009 and has been using the term for their career consultants and career advisors. Career guide publications Career guide publications may take a number of forms, including PDFs, booklets, journals or books. A career guide publication will typically be divided up into a number of chapters or segments, each one addressing a particular career issue.
    [Show full text]
  • A Jurisprudence of Nonviolence
    A Jurisprudence of Nonviolence YXTA MAYA MURRAYt Is there a way we could theorize about law that would make the world a less violent place? In the 1980s, cultural, or "different voice," feminist legal theory seemed poised to take up the mantles of Mohandas Gandhi and Martin Luther King by incorporating nonviolent values into society and the law. Based on the work of psychologist Carol Gilligan, cultural feminist legal theory valorizes the supposedly female virtues of caretaking and connectivity.' As elaborated by theorists such as Robin West, 2 Martha Minow, Joan Williams, and Christine Littleton,5 it also celebrates women's "ethic of care," which is a brand of moral reasoning that emphasizes empathy, particulars, and human relationships, as opposed to men's "standard of justice," which stresses individualism, abstraction, and autonomy. 6 Though these cultural feminists wrote on issues such as employment law7 and family law,8 their ideas about caring also promised to transform criminal law, Second Amendment jurisprudence, and international law. Indeed, no other jurisprudential school of thought appeared as well equipped to craft a legal theory of peace.9 As we all Professor of Law, Loyola Law School-Los Angeles. B.A., University of California Los Angeles; J.D., Stanford University. A warm and loving thanks to all the members of Movie Nite: Allan Ides, David Leonard, and Victor Gold, who all helped usher this article to publication. I also benefited from the generous and brilliant help of Francisco Valdes and Angela Harris, two wonderful colleagues in legal education. Thank you. See, e.g., CAROL GILLIGAN, IN A DIFFERENT VOICE: PSYCHOLOGICAL THEORY AND WOMEN'S DEVELOPMENT 167-68 (1982).
    [Show full text]
  • Gandhi: Sources and Influences. a Curriculum Guide. Fulbright-Hays Summer Seminars Abroad, 1997 (India)
    DOCUMENT RESUME ED 421 419 SO 029 067 AUTHOR Ragan, Paul TITLE Gandhi: Sources and Influences. A CurriculumGuide. Fulbright-Hays SummerSeminars Abroad, SPONS AGENCY United States 1997 (India). Educational Foundationin India. PUB DATE 1997-00-00 NOTE 28p.; For other curriculum projectreports by 1997 seminar participants, see SO029 068-086. Seminar Her Ethos." title: "India and PUB TYPE Guides - Classroom EDRS PRICE - Teacher (052) MF01/PCO2 PlusPostage. DESCRIPTORS Asian Studies;Civil Disobedience; Culture; Ethnic Cultural Awareness; Groups; ForeignCountries; High Schools; *Indians; Instructional Materials;Interdisciplinary Approach; NonWestern Civilization; Social Studies;*World History; *WorldLiterature IDENTIFIERS Dalai Lama; *Gandhi (Mahatma); *India;King (Martin Luther Jr); Thoreau (HenryDavid) ABSTRACT This unit isintended for secondary literature, Asian students in American history, U.S. history,or a world cultures emphasis is placedon the literary class. Special David Thoreau, contributions of fourindividuals: Henry Mahatma Gandhi,Martin Luther King, The sections Jr., and the DalaiLama. appear in chronologicalorder and contain strategies that objectives and are designed tovary the materials the daily activities. students use in their Study questionsand suggested included. Background evaluation toolsare also is included inthe head notes of primary and secondary each section with sources listed in each is designed for section's bibliography.The unit four weeks, butcan be adapted to fit classroom needs. (EH) ********************************************************************************
    [Show full text]
  • The African-American Freedom Movement Through the Lens of Gandhian Nonviolence
    The African-American Freedom Movement Through the Lens of Gandhian Nonviolence Chris Moore-Backman May 2011 Submitted in partial fulfillment of the requirements for the Master of Arts Self-Designed Masters Degree Program Lesley University Specialization: Nonviolence and Social Change FREEDOM MOVEMENT THROUGH GANDHIAN LENS i Abstract This thesis explores the meaning and application of the three definitive aspects of the Gandhian approach to nonviolence—personal transformation, constructive program (work of social uplift and renewal), and political action, then details the African-American Freedom Movement’s unique expression of and experimentation within those three spheres. Drawing on an in-depth review of historical, theoretical, and biographical literature, and an interview series with six living contemporaries of Martin Luther King Jr., the study highlights key similarities between the nonviolence philosophies and leadership of Mohandas Gandhi and Martin Luther King Jr., as well as similarities between the movements of which these leaders were a part. Significant differences are also noted, such as the African-American Freedom Movement’s relative lack of focused and systematized implementation of a constructive program along Gandhian lines. The study illustrates the degree to which the African-American Freedom Movement manifested Gandhian principles and practices, while also suggesting that contemporary nonviolence practitioners can identify ways in which the Gandhian approach can be more fully adopted. FREEDOM MOVEMENT THROUGH GANDHIAN
    [Show full text]
  • Mao and Gandhi Alternate Paths to National Independence and Social Change
    Mao and Gandhi Alternate Paths to National Independence and Social Change A Unit of Study for Grades 9–12 DONALD JAMES JOHNSON JEAN ELLIOTT JOHNSON National Center for History in the Schools University of California, Los Angeles andandand The Asia Society Mao and Gandhi Alternate Paths to National Independence and Social Change A Unit of Study for Grades 9–12 DONALD JAMES JOHNSON JEAN ELLIOTT JOHNSON National Center for History in the Schools University of California, Los Angeles andandand The Asia Society TABLE O CONTENTS Introduction Approach and Rationale . 1 Content and Organization . 1 Teacher Background Materials I. Unit Overview . 2 II. Unit Context . 3 III. Correlation to the National Standards for World History . 3 IV. Unit Objectives . 3 V. Lesson Plans . 4 VI. Time Line . 5 Dramatic Moments . 7 Lessons Lesson I: Mao’s and Gandhi’s Attitudes toward Violence . 9 Lesson II: Applying Mao’s and Gandhi’s Attitudes toward Violence as a Means of Effecting Social Change . 19 Lesson III: The Long March and the Salt March . 30 Lesson IV: A Comparison of Mao’s and Gandhi’s Approaches to Development . 41 Lesson V: Mao’s and Gandhi’s Views on The Distribution of Wealth and their Attitudes toward the Rich . 49 Lesson VI: Application of Gandhi’s and Mao’s Approaches to Reform . 55 Lesson VII: Speaking with Images . 63 Glossary . 80 Bibliography . 82 TEACHER’S BACKGROUND I. UNIT OVERVIEW mong the giants of the twentieth century, Mao Zedong (1893–1978) and Mohandas Gandhi A (1869–1948), stand out as exemplars of contrasting philosophies of nationalism, eco- nomic development and especially the place of violence in modern political life.
    [Show full text]
  • The Origins of Non-Violence
    The Origins of Non-violence Tolstoy and Gandhi in Their Historical Settings Martin Green The Origins of Non-violence This book describes the world-historical forces, acting on the periphery of the modern world—in Russia in the nineteenth century—which developed the idea of nonviolence in Tolstoy and then in Gandhi. It was from Tolstoy that Gandhi first learned of this idea, but those world-historical forces acted upon and through both men. The shape of the book is a convergence, the coming together of two widely separate lives, under the stress of history. The lives of Tolstoy and Gandhi begin at widely separate points— of time, of place, of social origin, of talent and of conviction; in the course of their lives, they become, respectively, military officer and novelist, and lawyer and political organizer. They win fame in those roles; but in the last two decades of their lives, they occupy the same special space—ascetic/saint/prophet. Tolstoy and Gandhi were at first agents of modern reform, in Russia and India. But then they became rebels against it and led a profound resistance—a resistance spiritually rooted in the traditionalism of myriad peasant villages. The book’s scope and sweep are enormous. Green has made history into an absorbing myth—a compelling and moving story of importance to all scholars and readers concerned with the history of ideas. www.mkgandhi.org Page 1 The Origins of Non-violence Preface This book tells how the modern version of nonviolence—and Satyagraha, and war-resistance, and one kind of anti-imperialism, even— were in effect invented by Tolstoy and Gandhi.
    [Show full text]