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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 -
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. -
Sardar Patel's Role in Nagpur Flag Satyagraha
Sardar Patel’s Role in Nagpur Flag Satyagraha Dr. Archana R. Bansod Assistant Professor & Director I/c (Centre for Studies & Research on Life & Works of Sardar Vallabhbhai Patel (CERLIP) Vallabh Vidya Nagar, Anand, Gujarat. Abstract. In March 1923, when the Congress Working Committee was to meet at Jabalpur, the Sardar Patel is one of the most foremost figures in the Municipality passed a resolution similar to the annals of the Indian national movement. Due to his earlier one-to hoist the national flag over the Town versatile personality he made many fold contribution to Hall. It was disallowed by the District Magistrate. the national causes during the struggle for freedom. The Not only did he prohibit the flying of the national great achievement of Vallabhbhai Patel is his successful flag, but also the holding of a public meeting in completion of various satyagraha movements, particularly the Satyagraha at Kheda which made him a front of the Town Hall. This provoked the th popular leader among the people and at Bardoli which launching of an agitation on March 18 . The earned him the coveted title of “Sardar” and him an idol National flag was hoisted by the Congress for subsequent movements and developments in the members of the Jabalpur Municipality. The District Indian National struggle. Magistrate ordered the flag to be pulled down. The police exhibited their overzealousness by trampling Flag Satyagraha was held at Nagput in 1923. It was the the national flag under their feet. The insult to the peaceful civil disobedience that focused on exercising the flag sparked off an agitation. -
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. -
Dr. R. A. Mashelkar (FRS) As I Stand Before You
Dr. R. A. Mashelkar (FRS) Chairman, Council of Advisors Jamnalal Bajaj Foundation As I stand before you, I remember the evening of 15 November 2018. Revered Justice Dharmadhikari rose to give his usual inspiring chairman‟s address at the awards function. As I was leaving the function, I touched his feet, as I always did, whenever I met him. Little did I realise that this is the last time I will be touching his feet. And also, little did I realise that the Board of Trustees of Jamnalal Bajaj Foundation will entrust me with the chairmanship of the Council of Advisors. I have accepted it with all humility, but also with a lot of trepidation, since I sit in the chair that has been previously occupied by legendary Justice Dharmadhikari, making it a special chair, a sacred chair. I have been associated with these most prestigious awards for well over a decade now. And I have learnt so much from Justice Dharmadhikari, whether he was delivering his insightful Chairman‟s addresses or bringing a balanced conclusion considering the fiercely independent and sometimes differing views of our great jury with his nuanced but firm remarks. He was well known for his deep insight, legal acumen, and above all, his zeal to give priority to human rights while rendering environmental justice. And he always coupled these with his Gandhian values. Indeed, he relentlessly protected the core values of social justice and equity all his life. To me, Justice Dharmadhikari was not an individual. He was an institution. An institution of integrity, conviction and courage. -
The President of India, Rajendra Prasad, Bade Horace Alexander Farewell at A
FEBRUARY-MARCH 1952 The annual regional meeting for the AFSC will be held in three cities to allow maximum participation by members of the widespread Regional Committee and all other interested persons. Sessions in Dallas, Houston, and Austin will follow the same general program. Attenders ,./! are invited not only from these cities but from the vicinity. Of widest appeal will probably be the 8 p.m. meeting, offering "A Look at Europe and a Look at Asia." Olcutt The President of India, RaJendra Prasad, Sanders will report on his recent six bade Horace Alexander farewell at a spe months of visiting Quaker centers in cial reception in :ryew Delhi a few months Europe. Horace Alexander, for many ago. years director of the Quaker center in Delhi, India, will analyze the situation in Asia. A 6 p.m. supper meeting invites dis Horace Alexander, an English Friend cussion of developments in youth proj with long experience in India, will speak ects, employment on merit, and :peace at the annual regional AFSC meetings in education. More formal reports of nomi Dallas, Houston, and Austin. He will also nating, personnel, and finance committees speak at Corpus Christi at the Oak Park will come at 5 p.m. Methodist Church Sunday morning~ Feb ruary 24~ His address will be broadcasto DALLAS: WEDNESDAY, FEBRUARY 20 5 p.m. report meeting and 6 p.m. pot · He lectured in international relations luck supper at the new AFSC office, 2515 at Woodbrook College from 1919 to 1944. McKinney; phone Sterling 4691 for sug During visits to India in 1927 and 1930 he gestions of what you might bring. -
Ms. Sonia Deotto When Our Heart Feels the Pain
Ms. Sonia Deotto Recipient International Award 2019 for Promoting Gandhian Values outside India When our heart feels the pain of bees falling on the city cement, surrendering before the radiation emitted by our exasperated technology, the echoes of Mahatma Gandhi’s Hind Swaraj reach us in all their clarity: “This civilization is such that one has only to be patient and it will be self-destroyed”. On the other hand, when the people of a land called India treat you like a daughter, embracing your dream of serving peace, no matter the color of your skin, or your biological origin, the breath of life powerfully inhales the hope of reversing the process of this suicidal civilization. This unconditional love is what has driven me from the end of the past millennium to take a leap into the void. What in Italy used to be my empathy towards conceptual-social art, in India transmuted towards the “art of essence”, an art of the awareness of being one with the universe, beyond our limitations and prejudice: an alchemical instrument to transform the heart of others, and with them, struggle against violence in the world. Thanks to the wisdom of the teachers I have found in this search for truth, a perception of a World Mandala has become stronger: seen from outer space, the Mandala of our World emerges like a blue sphere in rotation and in perfect balance with earth, water, fire, and air, the basic elements of life which, interconnected, manifest in many forms. With this perception of inherent harmony, an aspiration arises to create instead of destroy, and with it, the intention to offer our hands, heart and head, to educate ourselves and educate each other in the practice of Ahimsa or love, the most powerful instrument of peace regeneration in the planet. -
School of Oriental and African Studies)
BRITISH ATTITUDES T 0 INDIAN NATIONALISM 1922-1935 by Pillarisetti Sudhir (School of Oriental and African Studies) A thesis submitted to the University of London for the degree of Doctor of Philosophy 1984 ProQuest Number: 11010472 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 11010472 Published by ProQuest LLC(2018). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 2 ABSTRACT This thesis is essentially an analysis of British attitudes towards Indian nationalism between 1922 and 1935. It rests upon the argument that attitudes created paradigms of perception which condi tioned responses to events and situations and thus helped to shape the contours of British policy in India. Although resistant to change, attitudes could be and were altered and the consequent para digm shift facilitated political change. Books, pamphlets, periodicals, newspapers, private papers of individuals, official records, and the records of some interest groups have been examined to re-create, as far as possible, the structure of beliefs and opinions that existed in Britain with re gard to Indian nationalism and its more concrete manifestations, and to discover the social, political, economic and intellectual roots of the beliefs and opinions. -
Hungry Bengal: War, Famine, Riots, and the End of Empire 1939-1946
Hungry Bengal: War, Famine, Riots, and the End of Empire 1939-1946 By Janam Mukherjee A dissertation submitted in partial fulfillment of the requirement for the degree of Doctor of Philosophy (Anthropology and History) In the University of Michigan 2011 Doctoral Committee: Professor Barbara D. Metcalf, Chair Emeritus Professor David W. Cohen Associate Professor Stuart Kirsch Associate Professor Christi Merrill 1 "Unknown to me the wounds of the famine of 1943, the barbarities of war, the horror of the communal riots of 1946 were impinging on my style and engraving themselves on it, till there came a time when whatever I did, whether it was chiseling a piece of wood, or burning metal with acid to create a gaping hole, or cutting and tearing with no premeditated design, it would throw up innumerable wounds, bodying forth a single theme - the figures of the deprived, the destitute and the abandoned converging on us from all directions. The first chalk marks of famine that had passed from the fingers to engrave themselves on the heart persist indelibly." 2 Somnath Hore 1 Somnath Hore. "The Holocaust." Sculpture. Indian Writing, October 3, 2006. Web (http://indianwriting.blogsome.com/2006/10/03/somnath-hore/) accessed 04/19/2011. 2 Quoted in N. Sarkar, p. 32 © Janam S. Mukherjee 2011 To my father ii Acknowledgements I would like to thank first and foremost my father, Dr. Kalinath Mukherjee, without whom this work would not have been written. This project began, in fact, as a collaborative effort, which is how it also comes to conclusion. His always gentle, thoughtful and brilliant spirit has been guiding this work since his death in May of 2002 - and this is still our work. -
1. RAJKOT the Struggle in Rajkot Has a Personal Touch About It for Me
1. RAJKOT The struggle in Rajkot has a personal touch about it for me. It was the place where I received all my education up to the matricul- ation examination and where my father was Dewan for many years. My wife feels so much about the sufferings of the people that though she is as old as I am and much less able than myself to brave such hardships as may be attendant upon jail life, she feels she must go to Rajkot. And before this is in print she might have gone there.1 But I want to take a detached view of the struggle. Sardar’s statement 2, reproduced elsewhere, is a legal document in the sense that it has not a superfluous word in it and contains nothing that cannot be supported by unimpeachable evidence most of which is based on written records which are attached to it as appendices. It furnishes evidence of a cold-blooded breach of a solemn covenant entered into between the Rajkot Ruler and his people.3 And the breach has been committed at the instance and bidding of the British Resident 4 who is directly linked with the Viceroy. To the covenant a British Dewan5 was party. His boast was that he represented British authority. He had expected to rule the Ruler. He was therefore no fool to fall into the Sardar’s trap. Therefore, the covenant was not an extortion from an imbecile ruler. The British Resident detested the Congress and the Sardar for the crime of saving the Thakore Saheb from bankruptcy and, probably, loss of his gadi. -
Alexander Cowan Wilson 1866-1955
Alexander Cowan Wilson 1866-1955 his finances and his causes By STEPHEN WILSON FRIENDS HISTORICAL SOCIETY FRIENDS HOUSE, EUSTON ROAD, LONDON NWi 2BJ 1974 This paper was delivered as a Presidential Address to the Friends Historical Society at a meeting held at Friends House on 2 November 1973. Friends Historical Society is grateful for a special contribution which has enabled the paper to be published. Supplement No. 35 to the Journal of the Friends Historical Society © Friends Historical Society 1974 Obtainable from Friends Book Centre, Friends House, Euston Road, London NWi 2BJ, and Friends Book Store, 302 Arch Street, Philadelphia, Pa 19106, USA PRINTED IN GREAT BRITAIN BY HEADLEY BROTHERS LTD IO9 KINGSWAY LONDON WC2B 6PX AND ASHFORD KENT s-.. - , ^Wff^m^:^:ty-is V --*;• '< •*••«^< >v3?'V '- . •. 7 •*,.!, J^J .1 v^-.'--•• . i" ^.;;^ •• . ^ ;->@^^?f^-.!C1::- & ALEXANDER C. WILSON (1866-1055) aged about 55 ALEXANDER COWAN WILSON 1866-1955: HIS FINANCES AND HIS CAUSES. 1! initial explanation should be given for selecting my subject—some account of the life of my father, to whom A I shall refer as ACW, and his wife EJW. Primarily it is a subject with which I had an intimate acquaintance over a period of fifty years, and which therefore has involved a minimum of original research. But apart from this it may I think be useful to record a few of the circumstances in which he grew up two and three generations ago, and to mention some of those concerns and interests which he and various of his contemporaries regarded as important, which frequently interlocked with Quaker traditions and activities, and which collectively formed part of the dissenting and radical streams of thought and outlook which influence society. -
Cover & Contents 01.07.2019.Pmd
VOLUME40 NUMBER3&4 CombinedIssue October-December'18&January-March'19 Quarterly Journal of the Gandhi Peace Foundation VOLUME 40 ❏ NUMBER 3&4 ❏ OCTOBER’18 – MARCH’19 Editorial Team Chairperson Kumar Prashant Editors M.P. Mathai ❏ John Moolakkattu [email protected] Book Review Editor: Ram Chandra Pradhan Editorial Advisory Board Johan Galtung ❏ Rajmohan Gandhi ❏ Anthony Parel K.L. Seshagiri Rao ❏ Ramashray Roy Sulak Sivaraksa ❏ Tridip Suhrud ❏ Neera Chandoke Thomas Weber ❏ Thomas Pantham Gandhi Marg: 1957-1976 available in microform from Oxford University Microfilms, 300 North Zeeb Road, Ann Arbor, Michigan, USA; 35 Mobile Drive, Toronto, Ontario, Canada M4A1H6; University Microfilms Limited, St. John’s Road, Tyler’s Green, Penn., Buckinghamshire, England. II ISSN 0016—4437 LIBRARY OF CONGRESS CARD NO. 68-475534 New Subscription Rates (with effect from Volume 34, April-June 2012 onwards) Period Individual Institutional Individual Institutional (Inland) (foreign) Single Copy Rs. 70 Rs. 100 US $ 20 US $ 25 1 year Rs. 300 Rs. 400 US $ 60 US $ 80 2 years Rs. 550 Rs. 750 US $ 110 US $ 150 3 years Rs. 800 Rs. 1000 US $ 160 US $ 220 Life Rs. 5000 Rs. 6000 US $ 800 N.A. (including airmail charges) Remittances by bank drafts or postal or money orders only Copyright © 2018, Gandhi Marg, Gandhi Peace Foundation The views expressed and the facts stated in this journal, which is published once in every three months, are those of the writers and those views do not necessarily reflect the views of the Gandhi Peace Foundation. Comments on articles published in the journal are welcome. The decision of the Editors about the selection of manuscripts for publication shall be final.