Understanding Nonviolence in Theory and Practice - Ralph Summy
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An Ahimsa Crisis: You Decide
AN AHIMSA CRISIS: YOU DECIDE An Ahimsa Crisis: You Decide 1 2Prakrit Bharati academy,An Ahimsa Crisis: Jai YouP Decideur Prakrit Bharati Pushpa - 356 AN AHIMSA CRISIS: YOU DECIDE Sulekh C. Jain An Ahimsa Crisis: You Decide 3 Publisher: * D.R. Mehta Founder & Chief Patron Prakrit Bharati Academy, 13-A, Main Malviya Nagar, Jaipur - 302017 Phone: 0141 - 2524827, 2520230 E-mail : [email protected] * First Edition 2016 * ISBN No. 978-93-81571-62-0 * © Author * Price : 700/- 10 $ * Computerisation: Prakrit Bharati Academy, Jaipur * Printed at: Sankhla Printers Vinayak Shikhar Shivbadi Road, Bikaner 334003 An Ahimsa Crisis: You Decide 4by Sulekh C. Jain An Ahimsa Crisis: You Decide Contents Dedication 11 Publishers Note 12 Preface 14 Acknowledgement 18 About the Author 19 Apologies 22 I am honored 23 Foreword by Glenn D. Paige 24 Foreword by Gary Francione 26 Foreword by Philip Clayton 37 Meanings of Some Hindi & Prakrit Words Used Here 42 Why this book? 45 An overview of ahimsa 54 Jainism: a living tradition 55 The connection between ahimsa and Jainism 58 What differentiates a Jain from a non-Jain? 60 Four stages of karmas 62 History of ahimsa 69 The basis of ahimsa in Jainism 73 The two types of ahimsa 76 The three ways to commit himsa 77 The classifications of himsa 80 The intensity, degrees, and level of inflow of karmas due 82 to himsa The broad landscape of himsa 86 The minimum Jain code of conduct 90 Traits of an ahimsak 90 The net benefits of observing ahimsa 91 Who am I? 91 Jain scriptures on ahimsa 91 Jain prayers and thoughts 93 -
CHURCH, MARJORIE ROSS, Ph.D. Teaching Peace: an Exploration of Identity Development of Peace Educators
CHURCH, MARJORIE ROSS, Ph.D. Teaching Peace: An Exploration of Identity Development of Peace Educators. (2015) Directed by Dr. H. Svi Shapiro. 198 pp. The purpose of this research was to explore the identity of those who can be called “Peace Educators,” and to contextualize the concept of that identity within the field of Peace Education by presenting an historical background of the field and by exploring various models of Peace Education programming. Five professionals whose work encompasses the theories and practices associated with Peace Education were interviewed for this study. Their stories were examined in light of the various convergences and intersections regarding a conceptual framework that included religion and spirituality, sociology, cultural studies, feminism, critical pedagogy, global concerns, economic concerns, environmentalism, and a central concern for social justice. The research indicated that although there are various areas of similarity between the participants as well as others whose work has been seminal in creating the field of Peace Education, there is not an essential set of characteristics or behaviors that can be deemed uniquely associated with an identity called “Peace Educator.” In fact, the research indicates that it is the practice of Peace Education itself that determines such an identity, and it remains fluid and multifaceted despite its clear connections with the various concerns that were examined. TEACHING PEACE: AN EXPLORATION OF IDENTITY DEVELOPMENT OF PEACE EDUCATORS by Marjorie Ross Church A Dissertation Submitted to the Faculty of The Graduate School at The University of North Carolina at Greensboro in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy Greensboro 2015 Approved by Committee Chair © 2015 Marjorie Ross Church To all of my family, friends, extended family, and colleagues—thank you for your support and your encouragement along the way. -
Northwest Friend, July 1963
Digital Commons @ George Fox University Northwest Yearly Meeting of Friends Church Northwest Friend (Quakers) 7-1963 Northwest Friend, July 1963 George Fox University Archives Follow this and additional works at: https://digitalcommons.georgefox.edu/nwym_nwfriend Recommended Citation George Fox University Archives, "Northwest Friend, July 1963" (1963). Northwest Friend. 228. https://digitalcommons.georgefox.edu/nwym_nwfriend/228 This Book is brought to you for free and open access by the Northwest Yearly Meeting of Friends Church (Quakers) at Digital Commons @ George Fox University. It has been accepted for inclusion in Northwest Friend by an authorized administrator of Digital Commons @ George Fox University. For more information, please contact [email protected]. JULY ORTUIUCCT 1 9 6 3 "Quaker Journal of the Pacific Northwest" Vol. XLIII No. 5 OREGON TING of FRIENDS CHURCH in session at Newberg, Oregon AUGUST 13-18, 1963 I.Yearly Meetlllg Speaker Make Arrangements -Editorial SUPERINTENDENT'S For Yearly Meeting Now! CORNER Yearly Meeting time is almost here. Re ports and messages are being prepared. The Entertainment Committee of Newberg Quar terly Meeting is making plans for your com Let Nothing Move You By Dean Gregory fort and convenience and want you to feel wel come. Your cooperation in making arrange EARLY MEETING, 1963. Will it be the m e n t s f o r y o u r s t a y i n N e w b e r g w i l l h e l p i n this. Please note the following items: INDING up one of the most marvelous explanations of the resurrection greatest yet or will we take it as just ever given, the apostle Paul swings his attention momentarily to those another page in our year's calendar? • Necessary charges are listed with the y w of us who are not exactly candidates for heaven yet and says, "And so The program sounds interesting as 1 hear Yearly Meeting program. -
The Quaker Peace Testimony and Masculinity
The early Quaker peace testimony and masculinity in England, 1660-1720 Shortly after his Restoration in 1660, Charles II received ‘A Declaration from the harmless and innocent people of God, called Quakers’ announcing their principles of seeking peace and the denial of ‘[a]ll bloody principles and practices’, as well as ‘outward wars and strife, and fightings with outward weapons, for any end, or under any pretense whatsoever’.1 The early Quaker peace testimony, represented by the 1660 ‘Declaration’, was closely related to refashioned Quaker masculinity after the Restoration. As Fox wrote in the ‘Declaration’, contrasting the dishonourable, unmanly nature of worldly men with the manly bravery of Quakers, ‘It is not an honour, to manhood or nobility, to run upon harmless people, who lift not up a hand against them, with arms and weapons.’2 Such bold assertions were commented upon almost immediately; as the prophet and visionary defender of the Church of England Arise Evans responded, ‘The Quakers give out forsooth, that they will not rebel nor fight, when indeed the last year, and all along the War, the Army was full of them.’3 Although this was not entirely the case, the public declaration of Friends’ rejection of war was a cornerstone of refashioned Quaker masculinity from the Restoration. Karen Harvey and Alexandra Shepard assert that most research into the history of masculinity has concentrated on dominant groups of men, whilst more work is needed on the range of different codes available to others, and as Shepard goes on to suggest, -
Peace in Print
Peace in print Originally written on the Operating System CP/M 2.2 and the Word Processing Program Word Star 2.2 Converted into and continued in Word Perfect 5.1 and 7.0. Converted into html 2001. Dk=5: 01.6157. 01.6323. 01.63551. 15.7. 32.3. 35.51 Copyright 1991-2001 © Holger Terp. This book is copyright under the Berne Convention. All rights are reserved. Apart from any fair dealing for the purpose of private study research, criticism or review, as permitted under the Copyright Act, 1956, no part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, chemical, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. Holger Terp. Strandbyparken 4. 1 tv. 2650 Hvidovre. Denmark. 009 45 (3) 1 78 40 28. ACKNOWLEDGMENTS Thanks to the late Hans-Henrik Pusch of Copenhagen whose kind generosity inspired and made this work much more complete than it otherwise would have been; Librarian Betty Nielsen, Librarian Katherine Laundry at Canadian Institute for International Peace and Security - Ottawa. The staffs at The Royal Library - Copenhagen, Odense University Library, The Labor Movement Library and Archive - Denmark - Copenhagen, The Labor Movement Archive and Library - Norway - Oslo, The Library of the Nobel Institute - Oslo, The International Institute of Social History - Amsterdam (who keep the files of WRI), International Archives of the Women's Movement - Amsterdam, McCabe Library - Swartmore (where the Swartmore College Peace Collection is located), The Periodical Center - Copenhagen, The Library at Guldbergsgade - Copenhagen, The Royal School of Librarianship at Copenhagen. -
Nonviolent Alternatives for Social Change
CONTENTS NONVIOLENT ALTERNATIVES FOR SOCIAL CHANGE Nonviolent Alternatives for Social Change - Volume 1 No. of Pages: 450 ISBN: 978-1-84826-220-1 (eBook) ISBN: 978-1-84826-670-4 (Print Volume) For more information of e-book and Print Volume(s) order, please click here Or contact : [email protected] ©Encyclopedia of Life Support Systems (EOLSS) NONVIOLENT ALTERNATIVES FOR SOCIAL CHANGE CONTENTS Understanding Nonviolence in Theory and Practice 1 Ralph Summy, The Australian Centre for Peace and Conflict Studies, The University of Queensland, Brisbane, Australia 1. Introduction 2. Difference between Peace and Nonviolence 3. Different Roads to Peace 4. Obstacles to Nonviolent Option 5. Typology of Nonviolence (4 ‘P’s) 6. Quadrant A – Principled/Personal 6.1. Christianity 6.1.1. Anabaptists 6.1.2. Other sects 6.1.3. Leo Tolstoy 6.2. Judaism 6.3. Buddhism 6.4. Jainism 6.5. Islam 6.6. Stoicism 6.7. Humanism 7. Quadrant B – Pragmatic/Personal 8. Quadrant C – Principled/Public 8.1. Gandhi 8.2. Martin Luther King 8.3. Archbishop Desmond Tutu 8.4. Dalai Lama XIV 8.5. Aung San Suu Kyi 8.6. Daisaku Ikeda 8.7. Native Hawai’ian Society 8.8. Society of Friends 9. Quadrant D – Pragmatic/Public 9.1. Dependency Theory of Power 9.1.1. Ruler’s Sources of Power 9.1.2. Why People Obey 9.1.3. Matrix of Dependency 9.2. Independence (10 ’S’s) 9.3. Blueprint of a Critique 10. Conclusion Countering with Nonviolence the Pervasive Structural Violence of Everyday Life- The Case of a Small Italian Townships 40 Piero P. -
Peace Testimony
WHAT DO YOU THINK? Are we willing to trust that non-violent methods will make peace? Do we work for positive goals rather than against what we don’t want? What is it that blocks our efforts to act constructively? If war is not the answer, what are effective alternatives? QUAKER PEACE TESTIMONY How can we encourage greater respect for human dignity? Can we refuse to identify others as “the enemy”? If War is Not The Answer What are some creative ways to resolve conflicts? Do we acknowledge that people may act out of different perspectives and needs, not always from bad intentions? Quakers have long been known as pacifists who oppose war and violence. In past wars many have either refused to register for the SOURCES and RESOURCES draft or have been conscientious objectors. Historically, Quakers have (1) Speak Truth To Power: A Quaker Search for an Alternative to Violence, American been imprisoned or have died because of their refusal to take up arms Friends Service Committee, 1949-54; http://www.quaker.org/sttp.html or to engage in the makings of war. (2) George Fox’s Attitude Towards War, Friends Bulletin, March 2004 In 1654 George Fox, founder of Quakerism, stated that he “lived (3) QuakerInfo.com, http://www.quakerinfo.com/quak_pce.shtml in the life and power that takes away the occasion of all wars.” 2 (4) Martin Luther King, Jr. Companion, Coretta Scott King “Quakers cannot engage in war as a method for settling international (5) Peace Testimony, Martha Leavitt, Philadelphia Yearly Meeting disputes, for war is a test of strength, not a search for truth and justice. -
10 ICPNA Brochure
th ANUVIBHA 10INTERNATIONAL CONFERENCE ON PEACE AND NONVIOLENT ACTION 17 Dec - 20 Dec, 2019 Theme Educating and Training Children and Youths in Nonviolence An Imperative for the Creation of Nonkilling Societies and a Sustainable Future organized by ANUVRAT GLOBAL ORGANIZATION (ANUVIBHA) associated with UN-DGC in academic collaboration with THE CENTRE FOR GLOBAL NONKILLING Honolulu, USA in Special Consultative Status ECOSOC with UN and INTERNATIONAL INSTITUTE OF PEACE STUDIES AND GLOBAL PHILOSOPHY (IIPSGP), UK, FRANCE ANUVRAT GLOBAL ORGANIZATION (ANUVIBHA) v.kqozr fo'o Hkkjrh ¼v.kqfoHkk½ Opp. Gaurav Tower, JLN Marg, JAIPUR - 302 017 INDIA Our Spiritual Patron Anuvrat Anushasta His Holiness Acharya Mahashraman His Holiness Acharya Mahashraman is successor to his many-splendoured guru HH Acharya Mahapragya. He is the eleventh Acharya of the Jain Swetamber Terapanth sect and the Spiritual Head of Anuvrat Movement which aims at the rejuvenation of moral and spiritual values among people of the world. He is also a Jain monk who strictly observes the vow of ahimsa (nonviolence) in its entirety in thought, word and deed in addition to the other four great vows of truth, non-stealing, non-possession and celibacy. He is young, dynamic, sagacious and is an embodiment of spirituality. Currently, he is leading Ahimsa Yatra (a journey on foot) across the country to create nonviolence awareness among the masses. th 10INTERNATIONAL CONFERENCE ON PEACE AND NONVIOLENT ACTION (10th ICPNA) Aims and Objectives of the 10th ICPNA The 10th ICPNA aims to discuss and propose a viable system for training the children, youths and adults across the world in nonviolence. -
Buddhism and Weapons of Mass Destruction: an Oxymoron?
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Works 12 Buddhism and Weapons of Mass Destruction An Oxymoron? Donald K. Swearer taking stock of a dilemma One of the most enduring principles of Buddhist ethics is the teaching of nonviolence (ahimsa), and the first of the five basic moral precepts is not to take the life of a sentient being. In the light of these teachings, is a conver- sation about Buddhist perspectives on weapons with the capacity for large- scale death and destruction not a contradiction in terms? David Chappell describes the tensions in the tradition between the normative Buddhist prin- ciples of peace and nonviolence and the actual behaviors of Buddhists both past and present, for example, rulers who have promoted war in defense of nation and religion and clergy who supported militarist regimes. In the light of this tension, Gananath Obeyesekere holds that Buddhism’s noble principles are inevitably compromised by history and politics, a point of view that can be applied to other religious traditions, as well.1 To situate the Buddhist ethical principles of peace, nonviolence, and nonkilling beyond history, however, obviates any capacity they might have to challenge and, it is hoped, to transform violence in any form, including violence associated with weapons of mass destruction. Whether Buddhism and the other world religions have anything uniquely distinctive to contribute to the specific pol- icy decisions related to debates about WMD, such as utilization, deterrence, and proliferation, is moot. What the world’s religions, including Buddhism, do have to offer, however, is a vision of hope where the values of peace, non- violence, compassion, and the opportunity for human beings to flourish cooperatively are uppermost. -
Islam and Nonviolence
Islam and Nonviolence ISLAM AND NONVIOLENCE Edited by Glenn D. Paige Chaiwat Satha-Anand (Qader Muheideen) Sarah Gilliatt Center for Global Nonviolence 2001 Copyright © 1993 by the Center for Global Nonviolence Planning Project, Spark M. Matsunaga Institute for Peace, University of Hawai'i at Manoa, Honolulu, Hawai'i 96822, U.S.A. Copyright © 1999 by the nonprofit Center for Global Nonviolence, Inc., 3653 Tantalus Drive, Honolulu, Hawai'i 96822-5033. Website: www.globalnonviolence.org. Email: [email protected]. Copying for personal and educational use is encouraged by the copyright holders. ISBN 1-880309-0608 BP190.5.V56I85 1992 To All Nonviolent Seekers of Truth CONTENTS Preface ix Introduction Chaiwat Satha-Anand (Qader Muheideen 1 The Nonviolent Crescent: Eight Theses on Muslim Nonviolent Actions Chaiwat Satha-Anand (Qader Muheideen) 7 Islam, Nonviolence, and Global Transformation Razi Ahmad 27 Islam, Nonviolence, and National Transformation Abdurrahman Wahid 53 Islam, Nonviolence, and Social Transformation Mamoon-al-Rasheed 59 Islam, Nonviolence, and Women Khalijah Mohd. Salleh 109 Islam, Nonviolence, and Interfaith Relations M. Mazzahim Mohideen 123 Glossary 145 Suggested Reading 151 Contributors 153 Index of Qur‘anic Verses 157 Index 159 PREFACE The Center for Global Nonviolence Planning Project is pleased to present this report of an international exploratory seminar on Islam and nonviolence held in Bali, Indonesia, during February 14-19, 1986. The origins of the seminar are explained in the Introduction by Chaiwat Satha-Anand (Qader Muheideen). We are grateful to the United Nations University, and especially to the then Vice-Rector Kinhide Mushakoji and senior programme officer Dr. Janusz Golebiowski, of its Regional and Global Studies Division, and to the cosponsor, Indonesia’s Nahdatul Ulama, led by Abdurrahman Wahid, for making the seminar possible. -
Quakers on the Spectrum of Nonviolence: in Conversation with K
Quaker Religious Thought Volume 110 Article 2 1-1-2008 Quakers on the Spectrum of Nonviolence: In Conversation with K. Barth, Reinhold Niebuhr, J.H. Yoder, M.L. King Jr., and Robert Barclay Cherice Bock George Fox University Follow this and additional works at: https://digitalcommons.georgefox.edu/qrt Part of the Christianity Commons Recommended Citation Bock, Cherice (2008) "Quakers on the Spectrum of Nonviolence: In Conversation with K. Barth, Reinhold Niebuhr, J.H. Yoder, M.L. King Jr., and Robert Barclay," Quaker Religious Thought: Vol. 110 , Article 2. Available at: https://digitalcommons.georgefox.edu/qrt/vol110/iss1/2 This Article is brought to you for free and open access by Digital Commons @ George Fox University. It has been accepted for inclusion in Quaker Religious Thought by an authorized editor of Digital Commons @ George Fox University. For more information, please contact [email protected]. QUAKERS ON THE SPECTRUM OF NONVIOLENCE: IN CONVERSATION WITH K. BARTH, REINHOLD NIEBUHR, J. H. YODER, M. L. KING, JR., AND ROBERT BARCLAY CHERI C E BO C K hy don’t all followers of Jesus abide by his clear teachings to Wlove our enemies and to return good for evil? Ironically, Friends, Mennonites, and the Brethren have been singled out as the “Historic Peace Churches,” when we believe that the commands and example of Jesus should be normative for all Christians. As we seek to uphold our Peace Testimony as central to the Christian Gospel, it serves us well to understand some of the positions on peace and nonviolence that have arisen within the last century or so. -
Buddhism and Nonviolent Global Problem-Solving
Buddhism and Nonviolent Global Problem-Solving Ulan Bator Explorations BUDDHISM AND NONVIOLENT GLOBAL PROBLEM-SOLVING Ulan Bator Explorations Edited by Glenn D. Paige and Sarah Gilliatt Center for Global Nonviolence 2001 Copyright ©1991 by the Center for Global Nonviolence Planning Project, Spark M. Matsunaga Institute for Peace, University of Hawai'i, Honolulu, Hawai'i, 96822. Copyright ©1999 by the nonprofit Center for Global Nonviolence, Inc., 3653 Tantalus Drive, Honolulu, Hawai'i, 96822-5033. Website: www.globalnonviolence.org. Email: [email protected]. Copying for personal and educational use is encouraged by the copyright holders. Original publication was made possible by the generosity of the Korean Buddhist Dae Won Sa Temple of Hawai'i. Now Mu-Ryang-Sa (Broken Ridge Buddhist Temple), 2408 Halelaau Place, Honolulu, Hawai'i, 96816. By gentle and skillful means based on reason. --From the Mongolian Buddhist tradition CONTENTS Preface Introduction 1 OPENING ADDRESS From Violent Combat to Playful Exchange of Flowers Khambo Lama Kh. Gaadan 7 PERSPECTIVES: BUDDHISM, LEADERSHIP, SCHOLARSHIP, ACTION Global Problem-Solving: A Buddhist Perspective Sulak Sivaraksa 15 The United Nations, Religion, and Global Problems: Facing a Crisis of Civilization Kinhide Mushakoji 33 Visioning a Peaceful World Johan Galtung 37 Nonviolent Buddhist Problem-Solving in Sri Lanka A.T. Ariyaratne 65 GLOBAL PROBLEM-SOLVING Five Principles for a New Global Moral Order Thich Minh Chau 91 The Importance of the Buddhist concept of Karma for World Peace Yoichi Kawada 103 Disarmament Efforts from the Standpoint of Mahayana Buddhism Yoichi Shikano 115 Buddhism and Global Economic Justice Medagoda Sumanatissa 125 "buddhism" and Tolerance for Diversity of Religion and Belief Sulak Sivaraksa 137 Nonviolent Ecology: The Possibilities of Buddhism Leslie E.