Kasturba Gandhi an Embodiment of Empowerment
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Discussion Questions for Gandhi
Discussion Questions for Gandhi Some of the major characters to watch for: Mohandas Gandhi (aka “Mahatma” or “Bapu”), Kasturba Gandhi (his wife), Charlie Andrews (clergyman), Mohammed Jinnah (leader of the Muslim faction), Pandit Nehru (leader of the Hindu faction—also called “Pandi-gi”), Sardar Patel (another Hindu leader), General Jan Smuts, General Reginald Dyer (the British commander who led the Massacre at Amritzar), Mirabehn (Miss Slade), Vince Walker (New York Times reporter) 1. Gandhi was a truly remarkable man and one of the most influential leaders of the 20th century. In fact, no less an intellect than Albert Einstein said about him: “Generations to come will scarce believe that such a one as this ever in flesh and blood walked upon this earth.” Why him, this small, unassuming man? What qualities caused tens of millions to follow him in his mission to liberate India from the British? 2. Consider Gandhi’s speech (about 30 minutes into the film) to the crowd regarding General Smuts’s new law (fingerprinting Indians, only Christian marriage will be considered valid, police can enter any home without warrant, etc.). The crowd is outraged and cries out for revenge and violence as a response to the British. This is a pivotal moment in Gandhi’s leadership. What does he do to get them to agree to a non-violent response? Why do they follow him? 3. Consider Gandhi’s response to the other injustices depicted in the film (e.g., his burning of the passes in South Africa that symbolize second-class citizenship, his request that the British leave the country after the Massacre at Amritzar, his call for a general strike—a “day of prayer and fasting”—in response to an unjust law, his refusal to pay bail after an unjust arrest, his fasts to compel the Indian people to change, his call to burn and boycott British-made clothing, his decision to produce salt in defiance of the British monopoly on salt manufacturing). -
Complete List of Books in Library Acc No Author Title of Book Subject Publisher Year R.No
Complete List of Books in Library Acc No Author Title of book Subject Publisher Year R.No. 1 Satkari Mookerjee The Jaina Philosophy of PHIL Bharat Jaina Parisat 8/A1 Non-Absolutism 3 Swami Nikilananda Ramakrishna PER/BIO Rider & Co. 17/B2 4 Selwyn Gurney Champion Readings From World ECO `Watts & Co., London 14/B2 & Dorothy Short Religion 6 Bhupendra Datta Swami Vivekananda PER/BIO Nababharat Pub., 17/A3 Calcutta 7 H.D. Lewis The Principal Upanisads PHIL George Allen & Unwin 8/A1 14 Jawaherlal Nehru Buddhist Texts PHIL Bruno Cassirer 8/A1 15 Bhagwat Saran Women In Rgveda PHIL Nada Kishore & Bros., 8/A1 Benares. 15 Bhagwat Saran Upadhya Women in Rgveda LIT 9/B1 16 A.P. Karmarkar The Religions of India PHIL Mira Publishing Lonavla 8/A1 House 17 Shri Krishna Menon Atma-Darshan PHIL Sri Vidya Samiti 8/A1 Atmananda 20 Henri de Lubac S.J. Aspects of Budhism PHIL sheed & ward 8/A1 21 J.M. Sanyal The Shrimad Bhagabatam PHIL Dhirendra Nath Bose 8/A2 22 J.M. Sanyal The Shrimad PHIL Oriental Pub. 8/A2 Bhagabatam VolI 23 J.M. Sanyal The Shrimad PHIL Oriental Pub. 8/A2 Bhagabatam Vo.l III 24 J.M. Sanyal The Shrimad Bhagabatam PHIL Oriental Pub. 8/A2 25 J.M. Sanyal The Shrimad PHIL Oriental Pub. 8/A2 Bhagabatam Vol.V 26 Mahadev Desai The Gospel of Selfless G/REL Navijvan Press 14/B2 Action 28 Shankar Shankar's Children Art FIC/NOV Yamuna Shankar 2/A2 Number Volume 28 29 Nil The Adyar Library Bulletin LIT The Adyar Library and 9/B2 Research Centre 30 Fraser & Edwards Life And Teaching of PER/BIO Christian Literature 17/A3 Tukaram Society for India 40 Monier Williams Hinduism PHIL Susil Gupta (India) Ltd. -
Gandhi Warrior of Non-Violence P
SATYAGRAHA IN ACTION Indians who had spent nearly all their lives in South Africi Gandhi was able to get assistance for them from South India an appeal was made to the Supreme Court and the deportation system was ruled illegal. Meantime, the satyagraha movement continued, although more slowly as a result of government prosecution of the Indians and the animosity of white people to whom Indian merchants owed money. They demanded immediate payment of the entire sum due. The Indians could not, of course, meet their demands. Freed from jail once again in 1909, Gandhi decided that he must go to England to get more help for the Indians in Africa. He hoped to see English leaders and to place the problems before them, but the visit did little beyond acquainting those leaders with the difficulties Indians faced in Africa. In his nearly half year in Britain Gandhi himself, however, became a little more aware of India’s own position. On his way back to South Africa he wrote his first book. Hind Swaraj or Indian Home Rule. Written in Gujarati and later translated by himself into English, he wrote it on board the steamer Kildonan Castle. Instead of taking part in the usual shipboard life he used a packet of ship’s stationery and wrote the manuscript in less than ten days, writing with his left hand when his right tired. Hind Swaraj appeared in Indian Opinion in instalments first; the manuscript then was kept by a member of the family. Later, when its value was realized more clearly, it was reproduced in facsimile form. -
The Social Life of Khadi: Gandhi's Experiments with the Indian
The Social Life of Khadi: Gandhi’s Experiments with the Indian Economy, c. 1915-1965 by Leslie Hempson A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (History) in the University of Michigan 2018 Doctoral Committee: Associate Professor Farina Mir, Co-Chair Professor Mrinalini Sinha, Co-Chair Associate Professor William Glover Associate Professor Matthew Hull Leslie Hempson [email protected] ORCID iD: 0000-0001-5195-1605 © Leslie Hempson 2018 DEDICATION To my parents, whose love and support has accompanied me every step of the way ii TABLE OF CONTENTS DEDICATION ii LIST OF FIGURES iv LIST OF ACRONYMS v GLOSSARY OF KEY TERMS vi ABSTRACT vii INTRODUCTION 1 CHAPTER 1: THE AGRO-INDUSTRIAL DIVIDE 23 CHAPTER 2: ACCOUNTING FOR BUSINESS 53 CHAPTER 3: WRITING THE ECONOMY 89 CHAPTER 4: SPINNING EMPLOYMENT 130 CONCLUSION 179 APPENDIX: WEIGHTS AND MEASURES 183 BIBLIOGRAPHY 184 iii LIST OF FIGURES FIGURE 2.1 Advertisement for a list of businesses certified by AISA 59 3.1 A set of scales with coins used as weights 117 4.1 The ambar charkha in three-part form 146 4.2 Illustration from a KVIC album showing Mother India cradling the ambar 150 charkha 4.3 Illustration from a KVIC album showing giant hand cradling the ambar charkha 151 4.4 Illustration from a KVIC album showing the ambar charkha on a pedestal with 152 a modified version of the motto of the Indian republic on the front 4.5 Illustration from a KVIC album tracing the charkha to Mohenjo Daro 158 4.6 Illustration from a KVIC album tracing -
In the Name of Krishna: the Cultural Landscape of a North Indian Pilgrimage Town
In the Name of Krishna: The Cultural Landscape of a North Indian Pilgrimage Town A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL OF THE UNIVERSITY OF MINNESOTA BY Sugata Ray IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Frederick M. Asher, Advisor April 2012 © Sugata Ray 2012 Acknowledgements They say writing a dissertation is a lonely and arduous task. But, I am fortunate to have found friends, colleagues, and mentors who have inspired me to make this laborious task far from arduous. It was Frederick M. Asher, my advisor, who inspired me to turn to places where art historians do not usually venture. The temple city of Khajuraho is not just the exquisite 11th-century temples at the site. Rather, the 11th-century temples are part of a larger visuality that extends to contemporary civic monuments in the city center, Rick suggested in the first class that I took with him. I learnt to move across time and space. To understand modern Vrindavan, one would have to look at its Mughal past; to understand temple architecture, one would have to look for rebellions in the colonial archive. Catherine B. Asher gave me the gift of the Mughal world – a world that I only barely knew before I met her. Today, I speak of the Islamicate world of colonial Vrindavan. Cathy walked me through Mughal mosques, tombs, and gardens on many cold wintry days in Minneapolis and on a hot summer day in Sasaram, Bihar. The Islamicate Krishna in my dissertation thus came into being. -
Gandhi's Impact on the Tamil Psyche
HINDUSTAN TIMES, NEW DELHI 10 hindustantimes THURSDAY, SEPTEMBER 19, 2019 YEARS ON In the south 1869 - 2019 N O T E S FROM THE FIELD ' binary of Ambedkar/Periyar before I came Commemorative stamps starting with to Madurai. In the course of my doctoral the- India Post’s 2018 set, and those issued sis on Iyothee Dasa Pandithar [also spelt around the globe over the years Thass; he was a 19th and early 20th century Tamil Dalit social reformer who converted to Buddhism], I realised the contribution of Gandhi and Gandhians in changing Tamil society. Irrespective of what Dravidian par- ties would have you believe, without Gandhi there would have been little social justice or reform in Tamil Nadu that the state prides itself on,” says Stalin Rajangam, a Dalit scholar and researcher who teaches Tamil literature in Madurai’s American College. MADURAI’S GANDHI MEMORY The Gandhi Memorial Museum in Madurai is one of six national Gandhi monuments in India and the only one in south India. It is housed in a magnificent palace built in 1700 1 by the brave Madurai regent queen, Rani Mangammal. To add to the tourist attrac- tions, there is a giant model of the Tyranno- saurus Rex in the campus. The museum, inaugurated in 1959, is in custody of the bloodstained shawl and loincloth worn by Gandhi when he was shot by Nathuram Godse in 1948. It is kept in display in an alcove with walls painted in black. 2 However, there are other pieces of Gan- dhi’s legacy scattered in the south. -
Gandhi and Mani Bhavan
73 Gandhi and Mani Bhavan Sandhya Mehta Volume 1 : Issue 07, November 2020 1 : Issue 07, November Volume Independent Researcher, Social Media Coordinator of Mani Bhavan, Mumbai, [email protected] Sambhāṣaṇ 74 Abstract: This narrative attempts to give a brief description of Gandhiji’s association with Mani Bhavan from 1917 to 1934. Mani Bhavan was the nerve centre in the city of Bombay (now Mumbai) for Gandhiji’s activities and movements. It was from here that Gandhiji launched the first nationwide satyagraha of Rowlett Act, started Khilafat and Non-operation movements. Today it stands as a memorial to Gandhiji’s life and teachings. _______ The most distinguished address in a quiet locality of Gamdevi in Mumbai is the historic building, Mani Bhavan - the house where Gandhiji stayed whenever he was in Mumbai from 1917 to 1934. Mani Bhavan belonged to Gandhiji’s friend Revashankar Jhaveri who was a jeweller by profession and elder brother of Dr Pranjivandas Mehta - Gandhiji’s friend from his student days in England. Gandhiji and Revashankarbhai shared the ideology of non-violence, truth and satyagraha and this was the bond of their empathetic friendship. Gandhiji respected Revashankarbhai as his elder brother as a result the latter was ever too happy to Volume 1 : Issue 07, November 2020 1 : Issue 07, November Volume host him at his house. I will be mentioning Mumbai as Bombay in my text as the city was then known. Sambhāṣaṇ Sambhāṣaṇ Volume 1 : Issue 07, November 2020 75 Mani Bhavan was converted into a Gandhi museum in 1955. Dr Rajendra Prasad, then The President of India did the honours of inaugurating the museum. -
Gandhi Sites in Durban Paul Tichmann 8 9 Gandhi Sites in Durban Gandhi Sites in Durban
local history museums gandhi sites in durban paul tichmann 8 9 gandhi sites in durban gandhi sites in durban introduction gandhi sites in durban The young London-trained barrister, Mohandas Karamchand Gandhi 1. Dada Abdullah and Company set sail for Durban from Bombay on 19 April 1893 and arrived in (427 Dr Pixley kaSeme Street) Durban on Tuesday 23 May 1893. Gandhi spent some twenty years in South Africa, returning to India in 1914. The period he spent in South Africa has often been described as his political and spiritual Sheth Abdul Karim Adam Jhaveri, a partner of Dada Abdullah and apprenticeship. Indeed, it was within the context of South Africa’s Co., a firm in Porbandar, wrote to Gandhi’s brother, informing him political and social milieu that Gandhi developed his philosophy and that a branch of the firm in South Africa was involved in a court practice of Satyagraha. Between 1893 and 1903 Gandhi spent periods case with a claim for 40 000 pounds. He suggested that Gandhi of time staying and working in Durban. Even after he had moved to be sent there to assist in the case. Gandhi’s brother introduced the Transvaal, he kept contact with friends in Durban and with the him to Sheth Abdul Karim Jhaveri, who assured him that the job Indian community of the City in general. He also often returned to would not be a difficult one, that he would not be required for spend time at Phoenix Settlement, the communitarian settlement he more than a year and that the company would pay “a first class established in Inanda, just outside Durban. -
“In the Creator's Image: a Metabiographical Study of Two
IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 18, Issue 4 (Nov. - Dec. 2013), PP 44-47 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org “In the Creator’s Image: A Metabiographical Study of Two Visual Biographies of Gandhi”. Preeti Kumar Abstract: A metabiographical analysis is concerned with the relational nature of biographical works and stresses how the temporal, geographical, intellectual and ideological location of the biographer constructs the biographical subject differently. The changing pictures of Gandhi in his manifold biographies raise questions as to how the subject’s identity is mediated to the readers and audience. Published in 2011, the Manga biography of Gandhi by Kazuki Ebine had as one of its primary sources the film Gandhi (1982) directed by Richard Attenborough. However, in spite of closely following the cinematic text, the Gandhi in Ebine’s graphic narrative is constructed differently from the protagonist of the source text. This paper analyses the narrative devices, the cinematic and comic vocabulary, the thematic concerns and the dominant discourses underlying the two visual biographies as exemplifying the cultural and ideological profile of the biographer. Key terms: Visual Biography, metabiography, Manga, Gandhi, ideology Biography, whether in books, theatre, television and film documentaries or the new media has become the dominant narrative mode of our time. The word „biography‟ literally means „life-writing‟ from the Medieval Greek: „bios‟ meaning „life‟ and „graphia‟ or „writing‟. The earliest definition of the term was offered by Dryden in his introduction to the Lives of Plutarch, in which he referred to “biography” as the “history of particular men‟s lives”. -
Chapter I Introduction
CHAPTER I INTRODUCTION Nonviolence is the pillar of Gandhi‘s life and work. His concept of nonviolence was based on cultivating a particular philosophical outlook and was integrally associated with truth. For him, nonviolence not just meant refraining from physical violence interpersonally and nationally but refraining from the inner violence of the heart as well. It meant the practice of active love towards one‘s oppressor and enemies in the pursuit of justice, truth and peace; ―Nonviolence cannot be preached‖ he insisted, ―It has to be practiced.‖ (Dear John, 2004). Non Violence is mightier than violence. Gandhi had studied very well the basic nature of man. To him, "Man as animal is violent, but in spirit he is non-violent.‖ The moment he awakes to the spirit within, he cannot remain violent". Thus, violence is artificial to him whereas non-violence has always an edge over violence. (Gandhi, M.K., 1935). Mahatma Gandhi‘s nonviolent struggle which helped in attaining independence is the biggest example. Ahimsa (nonviolence) has been part of Indian religious tradition for centuries. According to Mahatma Gandhi the concept of nonviolence has two dimensions i.e. nonviolence in action and nonviolence in thought. It is not a negative virtue rather it is positive state of love. The underlying principle of non- violence is "hate the sin, but not the sinner." Gandhi believes that man is a part of God, and the same divine spark resides in all men. Since the same spirit resides in all men, the possibility of reforming the meanest of men cannot be ruled out. -
Friends of Gandhi
FRIENDS OF GANDHI Correspondence of Mahatma Gandhi with Esther Færing (Menon), Anne Marie Petersen and Ellen Hørup Edited by E.S. Reddy and Holger Terp Gandhi-Informations-Zentrum, Berlin The Danish Peace Academy, Copenhagen Copyright 2006 by Gandhi-Informations-Zentrum, Berlin, and The Danish Peace Academy, Copenhagen. Copyright for all Mahatma Gandhi texts: Navajivan Trust, Ahmedabad, India (with gratitude to Mr. Jitendra Desai). All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transacted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior written permission of the publishers. Gandhi-Informations-Zentrum: http://home.snafu.de/mkgandhi The Danish Peace Academy: http://www.fredsakademiet.dk Friends of Gandhi : Correspondence of Mahatma Gandhi with Esther Færing (Menon), Anne Marie Petersen and Ellen Hørup / Editors: E.S.Reddy and Holger Terp. Publishers: Gandhi-Informations-Zentrum, Berlin, and the Danish Peace Academy, Copenhagen. 1st edition, 1st printing, copyright 2006 Printed in India. - ISBN 87-91085-02-0 - ISSN 1600-9649 Fred I Danmark. Det Danske Fredsakademis Skriftserie Nr. 3 EAN number / strejkode 9788791085024 2 CONTENTS INTRODUCTION ESTHER FAERING (MENON)1 Biographical note Correspondence with Gandhi2 Gandhi to Miss Faering, January 11, 1917 Gandhi to Miss Faering, January 15, 1917 Gandhi to Miss Faering, March 20, 1917 Gandhi to Miss Faering, March 31,1917 Gandhi to Miss Faering, April 15, 1917 Gandhi to Miss Faering, -
Volume Fourty-One : (Dec 2, 1927
1. SPEECH AT PUBLIC MEETING, CHICACOLE December 3, 1927 You seem to be dividing all the good things with poor Utkal1. I flattered myself with the assumption that my arrival here is one of the good things, for I was going to devote all the twenty days to seeing the skeletons of Orissa; but as you, the Andhras, are the gatekeepers of Orissa on this side, you have intercepted my march. But I am glad you have anticipated me also. After entering Andhra Desh, I have been doing my business with you and I know God will reward all those unknown people who have been co-operating with me who am a self- appointed representative of Daridranarayana. And here, too, you have been doing the same thing. Last night, several sister came and presented me with a purse. But let me tell you this is not after all my tour in Andhra. I am not going to let you alone so easily as this, nor will Deshabhakta Konda Venkatappayya let me alone, because I have toured in some parts of Ganjam. I am under promise to tour Andhra during the early part of next year, and let me hope what you are doing is only a foretaste of what you are going to do next year. You have faith in true non-co-operation. There is the great drink evil, eating into the vitals of the labouring population. I would like you to non-co-operate with that evil without a single thought and I make a sporting proposal, viz., that those who give up drink habit should divide their savings with me on behalf of Daridranarayan.