Nonviolent Conflict Transformation
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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. -
Recommended Reading
Recommended Reading: Nonviolent Communication: A Language of Life 2nd Ed Create Your Life, Your Relationships and Your World in Harmony with Your Values by Marshall B. Rosenberg, Ph.D. Most of us are hungry for skills to improve the quality of our relationships, to deepen our sense of personal empowerment or to simply communicate more effectively. Unfortunately, for centuries our prevailing culture has taught us to think and speak in ways that can actually perpetuate conflict, internal pain and even violence. Nonviolent Communication: A Language of Life partners practical skills with a powerful consciousness and vocabulary to help us get what we want peacefully. In this internationally acclaimed text, Marshall Rosenberg offers insightful stories, anecdotes, practical exercises and role-plays that will literally change your approach to communication for the better. Discover how the language you use can strengthen your relationships, build trust, prevent conflicts and heal pain. Revolutionary, yet simple, Nonviolent Communication: A Language of Life offers the most effective tools to reduce violence and create peace by changing how we communicate. Over 250,000 copies have been sold. Printed in over 20 languages around the world. Approximately 250,000 people each year from all walks of life are learning these life-changing communication skills. Speak Peace in a World of Conflict What You Say Next Will Change Your World by Marshall B. Rosenberg, Ph.D. In every interaction, every conversation and in every thought, you have a choice – to promote peace or perpetuate violence. International peacemaker, mediator and healer, Dr. Marshall B. Rosenberg shows you how the language you use is the key to enriching life. -
Mahatma Gandhi
CHAPTER 1 MAHATMA GANDHI To be Human is to be One with God Mahatma Gandhi: A brief outline The best sources for a detailed life of Mahatma Gandhi are his autobiography and the many collected works that appear under his name. In brief, he was born in India in 1869, was married at the age of 13, and traveled to study law in England at the age of 19. His first trip to South Africa was in 1893 at the request of Indians in that country. While at Pietermaritzburg he was ejected from the train for sitting in a compartment reserved for whites. He sided with the British during the Boer War (although his sympathies lay with the Boers). During the Zulu War he formed the Ambulance Corps to help wounded soldiers, but also to show his loyalty to the British Empire. After the Zulu War, Gandhi took a vow of celibacy, and began using nonviolence as way for attaining rights for Indians in South Africa. It was after the Zulu War that he began articulating the goal of life as attaining moksha, or oneness with God. It was also in South Africa that the word Satyagraha was coined. After 21 years in South Africa, Gandhi left for India and worked for the independence of India from Britain. He was assassinated in 1948. Needless to say, this paragraph gives a brief timeline of Gandhi. Again, The Autobiography and Collected Works (which appear in the text as CWMG for Collected Works of Mahatma Gandhi) offer detailed information on the Mahatma. The depiction of Gandhi’s philosophy and understanding of human nature in this chapter differs from most works on Gandhi by deliberately focusing on the influence of non-western cultures and his rejection and critique of capitalism Most Gandhian scholars present him as a person desperately trying to assimilate into the dominant capitalist culture, or mute his criticisms of capitalism. -
BORN out of SORROW Essays on Pietermaritzburg and the Kwazulu-Natal Midlands Under Apartheid, 1948−1994 Volume One Compiled An
BORN OUT OF SORROW Essays on Pietermaritzburg and the KwaZulu-Natal Midlands under Apartheid, 1948−1994 Volume One Compiled and edited by Christopher Merrett Occasional Publications of the Natal Society Foundation PIETERMARITZBURG 2021 Born out of Sorrow: Essays on Pietermaritzburg and the KwaZulu-Natal Midlands under Apartheid, 1948–1994. Volume One © Christopher Merrett Published in 2021 in Pietermaritzburg by the Trustees of the Natal Society Foundation under its imprint ‘Occasional Publications of the Natal Society Foundation’. All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, without reference to the publishers, the Trustees of the Natal Society Foundation, Pietermaritzburg. Natal Society Foundation website: http://www.natalia.org.za/ ISBN 978-0-6398040-1-9 Proofreader: Catherine Munro Cartographer: Marise Bauer Indexer: Christopher Merrett Design and layout: Jo Marwick Body text: Times New Roman 11pt Front and footnotes: Times New Roman 9pt Front cover: M Design Printed by CPW Printers, Pietermaritzburg CONTENTS List of illustrations List of maps and figures Abbreviations Preface Part One Chapter 1 From segregation to apartheid: Pietermaritzburg’s urban geography from 1948 1 Chapter 2 A small civil war: political conflict in the Pietermaritzburg region in the 1980s and early 1990s 39 Chapter 3 Emergency of the State: detention without trial in Pietermaritzburg and the Natal Midlands, 1986–1990 77 Chapter 4 Struggle in the workplace: trade unions and liberation in Pietermaritzburg and the Natal Midlands: part one From the 1890s to the 1980s 113 Chapter 5 Struggle in the workplace: trade unions and liberation in Pietermaritzburg and the Natal Midlands: part two Sarmcol and beyond 147 Chapter 6 Theatre of repression: political trials in Pietermaritzburg in the 1970s and 1980s 177 Part Two Chapter 7 Inkosi Mhlabunzima Joseph Maphumulo by Jill E. -
Satyagraha Prisoners on Natal's Coal Mines Kalpana Hiralal* Abstract in 1913 Under the Leadership of Gandhi, the F
Historia, 64, 2, November 2019, pp21‐46 Satyagraha prisoners on Natal’s coal mines Kalpana Hiralal* Abstract In 1913 under the leadership of Gandhi, the first “mass” political resistance was launched in South Africa. The key sites of resistance were in Natal and the Transvaal. This resistance was popularly known as the Satyagraha campaign or the Indian Strike. Well over 20 000 men, women and children engaged in protest action against discriminatory legislation that restricted their economic, social and political mobility. The historiography of the 1913 Satyagraha Campaign is substantial, but there are gaps of coverage on the incarceration and treatment of prisoners. The coal mines in the Natal Midlands became another site of resistance in the aftermath of the campaign. This article documents prisoner/captor relations in the aftermath of the campaign on the coal mines. Indian prisoners were subjected to flogging, poor rations and at times, ringleaders were assaulted severely. These lesser known narratives add to the current historiography by highlighting mine authorities’ attitudes and policy towards prisoners in the context of control, repression and coercion as well as the nature of the prisoner and captor relationship in the Satyagraha campaign of 1913. Key words: Indians; satyagraha; coal mining; resistance, Natal. Opsomming Die eerste massa‐politiese verset in Suid‐Afrika is in 1913 onder Gandhi se leiding van stapel gestuur. Die belangrikste liggings van hierdie verset was in Natal en Transvaal. Hierdie verset staan algemeen bekend as die satyagraha‐veldtog oftewel die “Indiese Staking”. Méér as 20 000 mans, vroue en kinders was betrokke by die protesaksie teen diskriminerende wetgewing wat hul ekonomiese, sosiale en politiese mobiliteit beperk het. -
The Legacy of Inkosi Albert John Luthuli's Christian-Centred Political
Faith and politics in the context of struggle: the legacy of Inkosi Albert John Luthuli’s Christian-centred political leadership Simangaliso Kumalo Ministry, Education & Governance Programme, School of Religion and Theology, University of KwaZulu-Natal, Pietermaritzburg, South Africa Abstract Albert John Mvumbi Luthuli, a Zulu Inkosi and former President-General of the African National Congress (ANC) and a lay-preacher in the United Congregational Church of Southern Africa (UCCSA) is a significant figure as he represents the last generation of ANC presidents who were opposed to violence in their execution of the struggle against apartheid in South Africa. He attributed his opposition to violence to his Christian faith and theology. As a result he is remembered as a peace-maker, a reputation that earned him the honour of being the first African to win the Nobel Peace Prize. Also central to Luthuli’s leadership of the ANC and his people at Groutville was democratic values of leadership where the voices of people mattered including those of the youth and women and his teaching on non-violence, much of which is shaped by his Christian faith and theology. This article seeks to examine Luthuli’s legacy as a leader who used peaceful means not only to resist apartheid but also to execute his duties both in the party and the community. The study is a contribution to the struggle of maintaining peace in the political sphere in South Africa which is marked by inter and intra party violence. The aim is to examine Luthuli’s legacy for lessons that can be used in a democratic South Africa. -
Message for the Age of Human Rights —What Does the Third Millennium Require? (1)
Special Series: Message for the Age of Human Rights —What Does the Third Millennium Require? (1) Daisaku Ikeda Adolfo Pérez Esquivel Here we present another in the Dialogue Among Civilizations series, this time a dialogue between Soka Gakkai International (SGI) President Daisaku Ikeda and the Argentinean human rights activist and Nobel Peace laureate Adolfo Pérez Esquivel, who met in Tokyo in December 1995. Contemplating the global outlook for the Third Millennium, in the process covering a broad range of topics including the universal nature of human rights over and above the sovereignty of national assemblies; building solidarity among ordinary people; and the great strength and potential of the world's women, they vowed to publish a collection of their dialogues. In the years following that initial meeting they have maintained a lively correspondence, and in this issue we hear about a man of indomitable spirit who has spent many years as a champion of human rights battling authoritarian evil, and the encounters that have helped shape his life. This will be the fifth article in the Dialogue Among Civilizations series by President Ikeda, following The Beauty of a Lion’s Heart (with Dr. Axinia D. Djourova of Bulgaria), Dialogues on Eastern Wisdom (with Dr. Ji Xianlin and Professor Jiang Zhongxin of China), The Spirit of India—Buddhism and Hinduism (with Dr. Ved P. Nanda, Honorary President of the World Jurist Association), and The Humanist Princi- ple—Compassion and Tolerance (with Dr. Felix Unger, President of the European Academy of Sciences and Arts). The Dawn of a New Humanism Ikeda: I greatly respect people who stand up for the dignity of humanity and strive to reform our epoch. -
2 Parts and 4 Components of NVC
2 Parts and 4 Components of NVC empathetically listening: honestly expressing: observations observations feelings feelings needs needs requests requests Both sides of the NVC model: empathetically listening and honestly expressing, use the four steps of the model: observations, feelings, needs, requests. Nonviolent Communication (NVC) is sometimes referred to as compassionate communication. Its purpose is to: 1. create human connections that empower compassionate giving and receiving 2. create governmental and corporate structures that support compassionate giving and receiving. NVC involves both communication skills that foster compassionate relating and consciousness of the interdependence of our well being and using power with others to work together to meet the needs of all concerned. This approach to communication emphasizes compassion as the motivation for action rather than fear, guilt, shame, blame, coercion, threat or justification for punishment. In other words, it is about getting what you want for reasons you will not regret later. NVC is NOT about getting people to do what we want. It is about creating a quality of connection that gets everyone’s needs met through compassionate giving. www.lindavanderlee.com The process of NVC encourages us to focus on what we and others are observing separate from our interpretations and judgments, to connect our thoughts and feelings to underlying human needs/values (e.g. protection, support, love), and to be clear about what we would like towards meeting those needs. These skills give the ability to translate from a language of criticism, blame, and demand into a language of human needs -- a language of life that consciously connects us to the universal qualities “alive in us” that sustain and enrich our well being, and focuses our attention on what actions we could take to manifest these qualities. -
Rachelle Lamb Compassionate Nonviolent Communication
Compassionate Nonviolent Communication Rachelle Lamb Certified NVC Trainer Trainings, Mediation , Practice Groups Private Sessions (Personal & Business) Ph. (250) 480-7122 Website: www.rachellelamb.com e-mail: [email protected] Additional Information Sources Rachelle Lamb www.rachellelamb.com The Center for Nonviolent Communication www.cnvc.org Nonviolent Communication (Book Publisher’s Site) www.nonviolentcommunication.com © Rachelle Lamb, Mindful Communication, Victoria, BC. (250) 480-7122 www.rachellelamb.com 10 W A I T Why Am I Talking? The Importance of Intention We always have an intention when we speak. The question is: are we fully conscious of our intention? Our intention significantly determines the quality of our exchanges. The words we choose to express ourselves are a reflection of our intention. We will develop clarity of intention to the degree that we place our attention on intention. When our intention is to get our way, the relationship is likely to be compromised. When our intention is to create a quality of connection with others where everyone’s needs are valued, collaborative relationships ensue. The purpose of Nonviolent Communication™ is to facilitate a quality of connection with others where everyone’s needs are understood and valued. © Rachelle Lamb, Mindful Communication, Victoria, BC. (250) 480-7122 www.rachellelamb.com 1 Important things we already know and often forget: 1. We can’t change others; we can only change ourselves. 2. When people hear blame or criticism, they will usually shut down and become defensive. 3. When we take things personally, we suffer. 4. Consciously or unconsciously, we choose our responses in every given moment. -
Difficult Conversations: Authentic Communication Leads to Greater Productivity
Difficult Conversations: Authentic Communication Leads to Greater Productivity by Martha Lasley Difficult conversations can lead to crisis or harmony. The Chinese word for crisis combines two symbols: danger and opportunity. When it comes to challenging conversations, we usually only remember the first meaning, danger. Real conversations can become highly emotional, trigger old battle wounds, and motivate us to confront, freeze, bolt, or attempt to smooth things over. Or we can choose lively discussions to explore the tension and discover new options. The piano maker Theodore Steinway said, “In one of our concert grand pianos, 243 taut strings exert a pull of 40,000 pounds on an iron frame. It is proof that out of great tension may come great harmony.” Authentic communication can turn tension into creativity and harmony. Imagine yourself at a tense planning meeting where the financial director reports, “To compete profitably, we need to lay off 20% of the workforce.” The marketing director responds, “That’s the stupidest thing I’ve ever heard. We need to lay you off so we can hire new people who are serious about growing the business.” Are you ready to add fuel to the fire, would you prefer to crawl under your chair, or do you have the skills to facilitate an authentic, productive conversation? How do we develop facilitation skills so that we can embrace challenging conversations rather than avoid them? First, we need an effective process that leads to understanding and productivity. While smoothing things over may look quick and easy, in the long run, radical honesty and directness help teams perform at their highest potential. -
Pedagogies of Nonviolent Communication in the Online Classroom
Tammy Wiens, Colloquium Outline, REA 2014 Garrett-Evangelical Theological Seminary [email protected] • Colloquium Title: Pedagogies of Nonviolent Communication in the Online Classroom • Introduction: At a time when higher education is increasingly delivered through computer mediated instruction, it is crucial to raise awareness of online pedagogies that nurture non-violent interactions among students. Communication within an online classroom is very different from communication in a face-to-face classroom, primarily because dialogue is text-based rather than spoken. This colloquium demonstrates the need to address nonviolent communication as a pedagogical challenge rather than as a technological challenge. The goal of the research is to offer a rubric to guide pedagogies of nonviolent communication in online forums. Not only will pedagogies of nonviolent communication reduce the potential for hurtful language among peers, a rubric for online dialogue will also increase a depth of relationship among participants and enhance the richness of learning in the online community. • Communication Styles: a. Online versus face-to-face I will briefly present the unique features of online communication that present pedagogical challenges that are different from a face-to-face context. There are times when students underestimate the violence conveyed in their written critiques or expressions of disagreement and this can cause a breakdown in the activity system of the class so that the online course ceases to function effectively. The instructor’s role in facilitating nonviolent communication is not always as complex as negotiating students’ prejudicial or inappropriate comments. Less complex, but equally as crucial to maintaining a sustainable learning community are those pedagogies that promote collaboration, social presence, and critical thinking. -
Compassionate Communication Framework
This document was prepared by the Anusara School of Hatha Yoga’s Community Resiliency Team members Kim Friedman, Tiffany Wood and Debbi J. Payne based on training from John Kinyon. Please respect the time and love reflected herein by requesting written permission to reproduce or share this document. Thank you. ASHY’S VISION STATEMENT To foster a unified community that inspires and supports all practitioners of Anusara yoga from local to global ASHY’S MISSION STATEMENT To provide the structure that promotes and sustains the growth of Anusara yoga’s philosophy and methodology ANUSARA SCHOOL OF HATHA YOGA [1] SECTION I : Compassion-Based Communication and the Tantric Path……………………………...p. 3 SECTION II: A Compassion-Based Approach to Skillful Communication……………………………p. 4 SECTION III: Skillful Communications Map in Practice………………………………………………….p. 8 FOR MORE INFORMATION OR SUPPORT………………………………………………………...…….p. 9 APPENDIX I: The UPAs and Compassionate Communication ………..……………………………...p. 10 ANUSARA SCHOOL OF HATHA YOGA [2] Living yoga off the mat is its own practice. Is there a compassionate way to share with a student that their behavior is disrupting other students’ learning? Can you skillfully communicate your needs when a co-teacher isn’t following through? Do you sometimes find yourself getting frustrated because you disagree with a colleague? For many of us, the answer is: Yes. “Out beyond ideas of wrongdoing and rightdoing there is a field. I'll meet you there.” Rumi The Anusara School of Hatha Yoga’s (ASHY) foundational philosophy of Non-Dual Tantric yoga is captured in this Rumi quote. All behavior is an expression of a need.