UNIT 15 SOCIALISTTHOUGHT: RAMMANOHAR LOHIA and JAVAPRAMASH Naraaran I Structure 15.1
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Chap 2 PF.Indd
Credit: Shankar I ts chptr… The challenge of nation-building, covered in the last chapter, was This famous sketch accompanied by the challenge of instituting democratic politics. Thus, by Shankar appeared electoral competition among political parties began immediately after on the cover of his collection Don’t Spare Independence. In this chapter, we look at the first decade of electoral Me, Shankar. The politics in order to understand original sketch was • the establishment of a system of free and fair elections; drawn in the context of India’s China policy. But • the domination of the Congress party in the years immediately this cartoon captures after Independence; and the dual role of the Congress during the era • the emergence of opposition parties and their policies. of one-party dominance. 2021–22 chapter 2 era of one-party dominance Challenge of building democracy You now have an idea of the difficult circumstances in which independent India was born. You have read about the serious challenge of nation-building that confronted the country right in the beginning. Faced with such serious challenges, leaders in many other countries of the world decided that their country could not afford to have democracy. They said that national unity was their first priority and that democracy will introduce differences and conflicts. In India,…. Therefore many of the countries that gained freedom from colonialism …hero-worship, plays a part “ experienced non-democratic rule. It took various forms: nominal in its politics unequalled democracy but effective control by one leader, one party rule or direct in magnitude by the part army rule. -
CDT. Kewal Vinod Rathod REGIMENT NO.:- MH/20/SD
NAME:- CDT. Kewal vinod rathod REGIMENT NO.:- MH/20/SD/A616064 3 MAH BN MUMBAI A GROUP KES SHROFF COLLEGE QUIT INDIA MOVEMENT The quit India movement Was a movement launched at Bombay session of the All India committee by mahatma gandhi on 8th August 1942. The movement is also known as August movement / Bharat chodo andolan . This movement was started during world war 2 to end the British rule in India . The movement was begun on August 9, 1942, and from that point forward the day is commended as August Kranti Day/Diwas. Mumbai’s gowalia tank maidan also called as August kantri maidan where mhatma gandhi conveyed his speech denoting the start of the Quit India Movement. Mahatma alongside different pioneers accumulated here on August 8 and 9, 1942. The maidan also houses a landmark as a tribute to the recorded occasion. In the speech mhatma gandhi said that it’s time for do or die for the country. After the speech all the Indian National Congress memebers were arrested by British army without any trial to slow down the movement. The main pioneer of the movement like mhatma gandhi , Abdul kalam azad ,Jawaharlal Nehru and Sardar Vallabhbhai Patel were also arrested Thee people attacked the railway station, police stations and law courts as they were the symbols of the British Government. People even started their independent government in some places such as Ballia, Tamluk, Dharwar, Satara, Talcher, Balasore. These places were freed from British rules. The movement was most widespread in Bengal, Bihar, Uttar Pradesh, Odisha, Bombay, Andhra Pradesh. -
Gandhi and Socialism
International Journal of Advanced Research and Development ISSN: 2455-4030 Impact Factor: RJIF 5.24 www.advancedjournal.com Volume 2; Issue 5; September 2017; Page No. 399-401 Gandhi and socialism Dr. Neelam Pandey Assistant Professor, Dept. of Political Science & Public Administration, Annamalai University, Tamil Nadu, India Abstract Gandhi was not interested in developing any systematic theory. He believed in action. He expressed his views on socialism, which are suitable to Indian condition and environment. He has developed an Indian version of socialism, which is based on Indian philosophy. His socialism is for Indian population. In this research article a true sprit of Gandhi is socialism has been highlighted. Keywords: personality, selfishness, brotherhood, dharma, god Introduction and the vast literature of the Indian saints, and the lives of Gandhi has not written any technically sound and remarkable. these saints are the original, primeval source of socialism. Significant books on socialism. But no one can deny the fact These sources are universal, catholic, cosmic in their that he has something original, deep, significant and character, and they are concerned with the weal, welfare, contextually as well as eternally relevant to say on socialism. peace, happiness of everyone in the world. These essence of His thoughts on socialism are scattered in his numerous Bhagavad Gita is said to be ‘Saamayayoga’ which is a far writing and speeches. In this research paper a serious effort higher idea than socialism or ‘Samyavad’ [2]. All these are the has been made to find Gandhi’s views on socialism and to see sources of Gandhian socialist thought. -
Ms Nabilam Gandhianeconomi
M.K.Gandhi was born on Oct 2, 1869, @ Porbander From 1893 to 1914 Gandhi rendered great service to the cause of racial equality in South Africa. His philosophy of passive resistence, as it was known then, against the unjust persecution of the Indians in South Africa won the hearts even of his opponents He served the people of South Africa for two decades and came back to India in 1915. In 1920 Gandhi started the non-cooperation movement. In 1930 he led the ‘salt satyagraha’( Dandi march) In 1919, he conducted the civil disobedience movement and 1942 he launched the Quit India movement On 30 January 1948 he was shot dead by an Indian, named Nathu Ram Godse ,who did not agree with his views on political matters HIS ECONOMIC IDEAS Gandhi did not believe in any definite scheme of economics thought. His economic ideas are found scattered all over his writings and speeches. To him,economics was a part of way of life and hence his economic ideas are part of his general philosophy of life Gandhi’s economic ideas are based on 4 cardinal principles: truth , nonviolence, dignity of labour, and simplicity. Gandhi said that the only means of attaining eternal happiness is to lead a simple life. He believed in the principle of ‘simple living and high thinking’ He was an apostle of non-violence, and his economics may be called as economics of non-violence. The principle of non-violence is the soul of Gandhian philosophy. He believed that violence in any form will not bring any kind of peace because it breeds greater violence. -
Books by Socialist Leaders
BBBooksBooks By andandand About Prominent Indian Socialist Leaders (Compiled by Qurban Ali) Contents ACHARYA NARENDRA DEVA............................................................................................................... 3 JAYPRAKASH NARAYAN ..................................................................................................................... 7 PURSHOTTAM TRICUMDAS ............................................................................................................. 11 Dr. Sampurnanand .......................................................................................................................... 12 RAMMANOHAR LOHIA .................................................................................................................... 15 NARAYAN GANESH (N G) GORAY ..................................................................................................... 18 KAMALADEVI CHATTOPADHYAY ...................................................................................................... 19 SHRIDHAR MAHADEV JOSHI (SM) .................................................................................................... 22 ACHYUT PATWARDHAN ................................................................................................................... 23 YUSUF JAFFAR MEHARALLY ............................................................................................................. 24 ASOKA (ASHOK) MEHTA ................................................................................................................. -
From Marxism to Total Revolution and the Leadership Role of Loknayak Jaya Prakash Narayan: a Study
Vol-6 Issue-3 2020 IJARIIE-ISSN(O)-2395-4396 From Marxism to Total Revolution and the leadership role of Loknayak Jaya Prakash Narayan: A study Paritosh Barman Assistant Professor& Ph.D. Scholar Department of Political Science Cooch Behar Panchanan Barma University West Bengal, India Abstract JP never compromised people's interest with any ‘ism’ in his life. Jayprakash was an active supporter of the Sarvodaya Movement started by Gandhiji and spearheaded by Vinobha Bhave after Independence. JP’s Sarvodaya meant a new order to set up a classless and stateless society for the people’s socialism in the fifties. To eradicate the dominant party politics, he proposed the concept of partyless democracy and communitarian democracy to develop democratic values and culture. He devoted himself to establish people’s democracy eliminating power politics. Sampurna Kranti or total revolution was the last intellectual contribution of Jayprakash in his unending quest to seek and set up such a socio-economic and political order in the country which would turn India into a democratic, participatory, prosperous nation in the world. This study will focus on the social, political contributions of JP after Independence. He devoted himself to purify the political, socio- economic and moral aspects of the country and to the welfare of all. Keywords: Sarvodaya, Socialism, partyless democracy, non-violence, Total Revolution. I. Introduction: Loknayak Jayprakash Narayan (JP) was a freedom fighter and a social reformer. Jayprakash, who was dedicated himself to free the nation and never wanted any power or position for himself. JP always wanted to serve people as much as he could. -
L[Ndlian National Congress 1936· 31
l[ndlian National Congress 1936· 31 I BEING THE RESOLUTIONS PASSED BY THE CONGRESS, THE ALL INDIA CONGRESS COMMITTEE AND THE WORKING COMMITTEE DURING THE PERIOD BETWEE..~ APRIL, 1936 TO JANUARY, 1938 Pl!bli~hed by J. B. Kripalani, General Secretary, All India Congress Committee, Su·.uaj Bhau·an, Allahabad CONTENTS PAGES All India Congress Committee· Meetings .. 1-2.0 \\'orking Committee Meetings •. u-84 Annual Sessions 85-98 Index .. 99-105 / (ALL INDIA CONGRESS COMMITIEE MEETING Bomba)', August 22 tma 23, 1936 \ _I SuMMARY OF Pllocnorncs FIRST DAY'S PROCEEDINGS The following two condolence resolutions were moved from the Chair and passed, all standing. 1. DR. M. A. ANSAIU This Committee records its sense of irreparable loss to ' the national cause by the sudden and premature death of Dr. M. A. Ansari, a dear and nlued comrade, and tenders to the bereaved family its sincere sympathy and condolence. 2. SHRI ABBAS TYABJI The Committee records its heartfelt sorrow over the pssing away of Shri Abbu Tyabji, the Grand Old Man of Gujrat, l:hose services and brave sacrifices endeared him to the nation, and tenders its sincere condolence to Mrs. Tyabji and other members of the family. N. W.F.P. The following resolutions were also moved from the Chair and passed: 1. KH.o\N ABDt:L GHAFF All KHAN "The Committee expresses its indignation at the orden of the Government concerned prohibitin"g Khan Abdul Ghaffar Khln from entering into or remaining in the N. ~7 • F. P. and the Punjab and notes "''ith regret the continuation cf their policy of surrression of civil liberty of individuals eng2ged in national acti\'ities. -
Communism and Religion in North India, 1920–47
"To the Masses." Communism and Religion in North India, 1920–47 Dissertation zur Erlangung des akademischen Grades doctor philosophiae (Dr. phil.) eingereicht an der Kultur-, Sozial- und Bildungswissenschaftlichen Fakultät der Humboldt-Universität zu Berlin von Patrick Hesse Präsident der Humboldt-Universität zu Berlin Prof. Dr. Jan-Hendrik Olbertz Dekanin der Kultur-, Sozial- und Bildungswissenschaftlichen Fakultät Prof. Dr. Julia von Blumenthal Gutachter: 1. Michael Mann 2. Dietrich Reetz Tag der mündlichen Prüfung: 20. Juli 2015 Abstract Among the eldest of its kind in Asia, the Communist Party of India (CPI) pioneered the spread of Marxist politics beyond the European arena. Influenced by both Soviet revolutionary practice and radical nationalism in British India, it operated under conditions not provided for in Marxist theory—foremost the prominence of religion and community in social and political life. The thesis analyzes, first, the theoretical and organizational ‘overhead’ of the CPI in terms of the position of religion in a party communist hierarchy of emancipation. It will therefore question the works of Marx, Engels, and Lenin on the one hand, and Comintern doctrines on the other. Secondly, it scrutinizes the approaches and strategies of the CPI and individual members, often biographically biased, to come to grips with the subcontinental environment under the primacy of mass politics. Thirdly, I discuss communist vistas on revolution on concrete instances including (but not limited to) the Gandhian non-cooperation movement, the Moplah rebellion, the subcontinental proletariat, the problem of communalism, and assertion of minority identities. I argue that the CPI established a pattern of vacillation between qualified rejection and conditional appropriation of religion that loosely constituted two diverging revolutionary paradigms characterizing communist practice from the Soviet outset: Western and Eastern. -
MPSE-004 Social and Political Thoughts
MPSE-004 Social and Political Thoughts POLITICAL THOUGHT INDIA: THE DIVERSE STRANDS Structure 1.1 Jntroductioti 1.2 State and Sovereignty in Ancient India 1.3 State and Sovereignty in Medieval India 1.4 Religion and Polity l .S Summary 1.6 Exercises 1 .I INTRODUCTION To understand ~nodcrnIndian political thought, it is essential to have a broad view of the historical processes through which the modern polity has emerged. We have civilisation which is comparable with the Grcek civilisation and as Plato and Aristotle are considered as the pionecrs of westcrn political tradition, so are our ancient and medicval texts on statecraft. Whether it is tlie concept of monarchy, republicanism, council of ~ninisters,welfare state, diplomacy, espionage syste~nor any other political concept/inslitutio11isitutioi which is known in 111odet-npolitical parlance, all tliese Iiave refercnces in our early political traditions. Stale, society and governance are interlinked to each other. If we look at our past we will find that there was a rime when people used to live in small groups based on kinship ties and there was no need felt for a11 authority to coiltroi people's life. But with the growth of population atid claslics between groups of people, the need was felt for an authority wlio would provide the rcquired protection to his people and whose order would be obeyed by all. With the coming of groups of peoplc together, society came into existeilce which was followed by the emergence of state aiid the art of governance. So in a way we can say that individual nceds led to tlie c~licrgc~~ceof society and it is the collective need of the society which in turn led to tlic forn~ulationof various structures and theories related to state and governance. -
Smelws LOWER SHAW FARM Autumn/Winter Programme of Weekends: 5 — 7 Oct: Rough'woodwork — Creative Carpentry
Smelws LOWER SHAW FARM Autumn/Winter programme of weekends: 5 — 7 Oct: Rough'Woodwork — Creative Carpentry. 19 ~ 21 Oct: 34 Cowley Road, Oxford — - Walking Weekend. 7 9 Dec: Peace OX4iHZ — Tel: 0865-245301 Weekend. 4 6 Jan: Winter Cele— bration. £25 with concessions available. Wholefood meals. Send //M s.a.e to Lower Shaw Farm, Shaw, GREEN LINE is part of the \\\\\\ii‘l near Swindon, Wilts; or tel. international green movement. EWDEHOUSING CO—OP would like 0793 771080. It reflects the concerns of the to hear from people interested in alternative consensus which is living and working together in a COMMUNES NETWORK magazine is 'rejecting most of the norms of éhi rural setting near Oxford. All produced by and for people — capitalist industrial society ages welcome. For more informa— involved — or just interested as well as the established tion please write to us c/o in living and working collectively. 10 issues, 50p for 1, ideologies of right, left and Ferry House, Meadow Lane, Oxford Costs £5 per ‘ centre. The greens are far from OX4 4BJ or telephone 0865 249168: For further information send SAE exclusive: greenness is a per- to: Communes Network, c/o Some RESIDENTS WANTED for performing spective rather than an ideology. People in Leicester, 89 Evington arts/crafts community; goats, Anarchists, socialists, pagans, Road, Leicester LE2 10H. - poultry, large garden near Christians, feminists, gays, Swindon. Excellent environment RECON NEWSLETTER, contact magazine punks, hippies, vegans and so ‘ and fellow “wk.“ for children. vegetarian, non- for Buddhist ecologists on all rub shoulders. travellers. Two 1st class stamps il- smoking peace activists preferred. -
Mahatma Gandhi and His Philosophical Thoughts About Socialism: a Theoretical Discussion
Tamralipta Mahavidyalaya Research Review A Peer Reviewed National Journal of Interdisciplinary Studies Online ISSN : 2456-1681 Vol.2:2017 MAHATMA GANDHI AND HIS PHILOSOPHICAL THOUGHTS ABOUT SOCIALISM: A THEORETICAL DISCUSSION Ratna Panda Dept. of Philosophy, Bajkul Milani Mahavidyalaya Bajkul, Purba Medinipur, West Bengal, India [email protected] Abstract: According to Gandhi ―Socialism is a beautiful word and so far as I am aware in socialism all the members of society are equal — none low, none high. In the individual body, the head is not high because it is the top of the body, nor are the soles of the feet low because they touch the earth. Even as members of the individual body are equal, so are the members of society‖. Socialism indicates a economic system of Society. A socialist economic system would consist of a system of production and distribution organized to directly satisfy economic demand and human needs. So that goods and service would be produces directly for use instead of private profit. Mahatma Gandhi wrote, ―Khadi is the only alternative to this and not the so-called socialism, which presupposes industrialism. The socialism that India can assimilate is the socialism of the spinning-wheel. Let the village worker; therefore, make the wheel the central point of his activities.‖ Gandhi‘s socialism may differ from western socialism. Gandhi‘s socialism mainly based on non-violence, faith on God, pure democracy, dharma and on the harmonious co-operation of labour and capital and the landlord and the tenant. In this study we try to understand the actual meaning of Gandhian socialism. -
International Journal of Social Science and Economic Research
International Journal of Social Science and Economic Research ISSN: 2455-8834 Volume: 05, Issue: 02 "February 2020" SARVODAYA IN ACTION AFTER MAHATMA GANDHI BY ACHARYA VINOBA BHAVE IN POST-INDEPENDENCE INDIA: AN ANALYTICAL STUDY Paritosh Barman Asst. Professor (Political Science), Cooch Behar Panchanan Barma University, Vivekananda Street, Cooch Behar (W.B), India. DOI: 10.46609/IJSSER.2020.v05i02.005 URL: https://doi.org/10.46609/IJSSER.2020.v05i02.005 ABSTRACT Vinayak Narahari Bhave, popularly known as ‘Acharya Vinoba Bhave’ was a saint, moral tribune, a man of God and solace to millions of Indians. Vinoba Bhave describes ‘Sarvoday’ (Universal wellbeing) as the best religion. In reality, all the religions of the World propose well- being, prosperity and happiness of all. Thus ‘Sarvodaya’ incorporates all the religions of the World. Sarvodaya Movement means a way to make an ideal society with truth, love and non- violence. The concept of Sarvodaya was first advocated by Gandhiji as the title of his Gujrati translation of John Ruskin’s “Unto this Last”. Today, Sarvodaya has become a synonym for Gandhian thought. The literary meaning of Sarvodaya is the welfare of all. Sarvodaya is an ideal as well as a movement to uplift all. It is considered as an Indian solution to World problems, Gandhian panacea for socio-economic evils. As the ardent follower of Gandhi, Vinoba Bhave started to practice Sarvodaya in action for making a Sarvodaya Society in India. To make the Indian Nation based on equality, justice and freedom for all, Vinoba launched Bhoodan, Gramdan, Sampattidan Movements to help landless poor and JP left Socialist Party to support Vinoba’s movement in 1954.