Contemporary Icons of Nonviolence
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Prizes 78Th Session
Prizes 78th Session Professor Vijay Kumar Thakur Memorial Prize Dev Kumar Jhanjh, AM-26406 JNU, Delhi Title of Paper: Akṣaśālika, Akṣaśālin and Suvarṇakāra as the Engravers of Copper Plate Charters of Odisha (c.7th-11th Centuries CE) [email protected] Professor J.S. Grewal Prize Damut Skhem Umdor, AM-27567 Nehu, Shillong Title of Paper: Technological Progress in the Pre-Colonial Khasi Society [email protected] Professor Partha Sarathi Gupta Memorial Prize & Professor J.C. Jha Memorial Prize Somdatta Chakraborty, AM-26784 Saltlake City, Kolkata Title of Paper: ‘Striking Work’: Defiance and Resistance by the Land Transport Workers and Water Carriers of Colonial Calcutta and Bengal [email protected] & Isha Dubey, AM-27528 Patna, Bihar, Title of Paper: Navigating the Outsider/Established Divide: Muhajirs in East Pakistan through the Columns of the Daily Pasban [email protected] Professor Sudhir Ranjan Das Memorial Prize Zainab Hussain, AM-27712 AMU, Aligarh Title of Paper: Symbol of Authority: Architectural Study of Minar-i-Jam and Qutb Minar [email protected] Professor Papiya Ghosh Memorial Prize Madhulagna Halder, AM-26735 JNU, New Delhi Title of Paper: Cultures of Violence: Calcutta in the Times of Naxalbari 1970-75 [email protected] Dr Gyaneshwari Devi Memorial Prize R Lakshmi, AM-24106 JNU, New Delhi Title of Paper: Piṭāri Temples and the Legacy of Women in the Early Medieval Period: A Study of the Cōḷa Queen Sembiyan Mādēviyār [email protected] Dr I.G. Khan Memorial Prize Suvobrata Sarkar, AM-21212 Burdwan, West Bengal Title of Paper: Electricity and the Traditional Bengali Society: Colonial Calcutta’s Encounter(s) with a Modern Technology [email protected] Dr Nasreen Ahmad Memorial Prize Lekshmi Chandran C P, AM-27640 JNU, New Delhi Title of Paper: The Matrilineal Households within the Brahmanical Social Order in Pre-Colonial Kerala: a Study of Maṇipravāḷaṃ Literary Sources from c.13th to 15th Centuries [email protected] Professor B.B. -
Nonviolence and Peace Psychology
Nonviolence and Peace Psychology For other titles published in this series, go to www.springer.com/series/7298 Daniel M. Mayton II Nonviolence and Peace Psychology Intrapersonal, Interpersonal, Societal, and World Peace Daniel M. Mayton II Lewis-Clark State College Lewiston ID USA ISBN 978-0-387-89347-1 e-ISBN 978-0-387-89348-8 DOI 10.1007/978-0-387-89348-8 Springer Dordrecht Heidelberg London New York Library of Congress Control Number: 2009922610 © Springer Science+Business Media, LLC 2009 All rights reserved. This work may not be translated or copied in whole or in part without the written permission of the publisher (Springer Science+Business Media, LLC, 233 Spring Street, New York, NY 10013, USA), except for brief excerpts in connection with reviews or scholarly analysis. Use in connection with any form of information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed is forbidden. The use in this publication of trade names, trademarks, service marks, and similar terms, even if they are not identified as such, is not to be taken as an expression of opinion as to whether or not they are subject to proprietary rights. Printed on acid-free paper Springer is part of Springer Science+Business Media (www.springer.com) Foreword The UNESCO constitution, written in 1945, states, “Since wars begin in the minds of men, it is in the minds of men that the defenses of peace must be constructed.” This is an appeal for peace psychology. It is a call to understand the values, philoso- phies, and competencies needed to build and maintain intrapersonal, interpersonal, intergroup, and international peace. -
University Faculty Details Page on DU Web-Site
University Faculty Details Page on DU Web-site Title Dr. First Name Santosh Last Name Rai Photograph Kumar Designation Associate Professor Department History Address (Campus) Department of History, Social Science Building University of Delhi, Delhi-110007 (India) (Residence) 29-31,Probyn Road, University Flats,Delhi-110007 Phone No (Campus) 27666659 (Residence)optional Mobile 9818502847 Fax Email [email protected],[email protected] Web-Page http://www.du.ac.in/du/uploads/Faculty%20Profil es/2016/History/Nov2016_history_Santosh.pdf Education Subject Institution Year Details Ph.D. University of Delhi 2011 M.Phil. University of Delhi 1999 I Division MA in History Kirorimal College, DU 1996 I Division, II Position in University BA Hons.History Kirorimal College, DU 1994 I Division NET (UGC) UGC 1997 National Eligibility Test in History Career Profile Organisation / Institution Designation Duration Role Department of History, Associate Professor Since 28-01-2014 Teaching and Research University of Delhi S.G.T.B. Khalsa College, Associate/Assistant Feb. 2003 to Teaching and Research University of Delhi Professor Jan.2014 Department of History, Research Associate 07-08-1997 to Research and Teaching University of Delhi 06-08-2002 Research Interests / Specialization Specialization relates to the Modern Indian History. Research interests include Social History of Colonial Uttar Pradesh.; Artisanal practices and Caste, Child Labour, Identity formation and Popular Culture. Teaching Experience ( Subjects/Courses Taught) a. M.Phil. Classes: i.M.Phil. (Course 2): Reading Primary Sources, 2014,2017-18. ii.M.Phil. (Course 3): Problems in the Historical Study of Society and Culture, 2017,2018. b. Post Graduate Teaching: 4 Years i.M.A. -
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. -
Radical Pacifism, Civil Rights, and the Journey of Reconciliation
09-Mollin 12/2/03 3:26 PM Page 113 The Limits of Egalitarianism: Radical Pacifism, Civil Rights, and the Journey of Reconciliation Marian Mollin In April 1947, a group of young men posed for a photograph outside of civil rights attorney Spottswood Robinson’s office in Richmond, Virginia. Dressed in suits and ties, their arms held overcoats and overnight bags while their faces carried an air of eager anticipation. They seemed, from the camera’s perspective, ready to embark on an exciting adventure. Certainly, in a nation still divided by race, this visibly interracial group of black and white men would have caused people to stop and take notice. But it was the less visible motivations behind this trip that most notably set these men apart. All of the group’s key organizers and most of its members came from the emerging radical pacifist movement. Opposed to violence in all forms, many had spent much of World War II behind prison walls as conscientious objectors and resisters to war. Committed to social justice, they saw the struggle for peace and the fight for racial equality as inextricably linked. Ardent egalitarians, they tried to live according to what they called the brotherhood principle of equality and mutual respect. As pacifists and as militant activists, they believed that nonviolent action offered the best hope for achieving fundamental social change. Now, in the wake of the Second World War, these men were prepared to embark on a new political jour- ney and to become, as they inscribed in the scrapbook that chronicled their traveling adventures, “courageous” makers of history.1 Radical History Review Issue 88 (winter 2004): 113–38 Copyright 2004 by MARHO: The Radical Historians’ Organization, Inc. -
Prophet of Pacifism by Nilesh Nathwani
Prophet of Pacifism. By Nilesh Nathwani Revolutionary thinkers believe in incessant revolution. They see constant change as a way of life. Initially, Mahatma Gandhi was concerned about creating an environment hospitable to change within a relatively stable political system of colonialism. He wanted a political system in which healthy unrest would work for continuous renewal. Freedom would be continually enlarged and extended, resulting in the upward evolution of a society towards a higher and different power as he described it. This process would start when a political system is created, where people respect minorities. The sense of freedom would then become a national and individual pride. Freedom is gained by vigilance and struggle; it can, however, be lost if society remains indifferent and supine. One has to fight for freedom with the right weapons, though not with guns. The sense of freedom should be from within and not brought about by an outer force. However controversial it sounds, Gandhiji demonstrated this principle in his lifetime. He went behind bars to gain that freedom. He preferred to be behind walls than to suppress his struggle for freedom. When jailed for refusing to pay the salt tax at the end of the Dandi March, he observed that even behind walls of stone and mortar he was freer than those who had jailed him. Gandhiji practised the struggle with his soul spirit and gave the world the principle of Satyagraha. The Encyclopaedia Britannica describes Satyagraha as truth force. I would call it soul force. It is a principle that encourages you not to submit to wrong or to co-operate with it in any way. -
Self-Actualization: Transcendentalist Discourse in the Work of Stuart Saunders Smith
SELF-ACTUALIZATION: TRANSCENDENTALIST DISCOURSE IN THE WORK OF STUART SAUNDERS SMITH José Augusto Duarte Lacerda A Dissertation Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of DOCTOR OF MUSICAL ARTS December 2015 Committee: Roger Schupp, Advisor Timothy Messer-Kruse Graduate Faculty Representative Marilyn Shrude Robert Wallace Thomas Rosenkranz © 2015 José Augusto Duarte Lacerda All Rights Reserved iii ABSTRACT Roger Schupp, Advisor Born and raised in Maine, composer Stuart Saunders Smith (1948) grew up immersed in a milieu that still echoed the influence of the nineteenth-century literary movement known as Transcendentalism. The work of key Transcendentalist figures, such as Ralph Waldo Emerson and Henry David Thoreau, show the movement’s emphasis on autonomy, intuition, pacifism, and social justice. But Transcendentalism also maintains a spiritual focus: a claim that each person is part of a single universal spirit—“Oneness.” However, this “Oneness” does not equate to homogeneity of ideas and individual voices. Rather, each person’s divine worth grants them autonomy of thought and agency. Both the social and spiritual ideas of Transcendentalism have informed Smith’s music, his writings on music compositional process, and his personal life. Amongst the Transcendentalist notions displayed in Smith’s music, pacifism and anti- technologism appear in his use of intricate rhythms. A Thoreauvian anti-materialism can be found in Smith’s limited use of instrumentation and in his concept of “percussion ecology.” Moreover, the Transcendentalist non-teleological stance is reflected in Smith’s tendency to write evening-length pieces that disregard form, his recurring references to New England imagery, and his use of non-sequiturs. -
The Praxis of Grassroots Diplomacy for Social Entrepreneurship
International Journal for Service Learning in Engineering Vol. 9, No. 2, pp. 116-134, Fall 2014 ISSN 1555-9033 THE PRAXIS OF GRASSROOTS DIPLOMACY FOR SOCIAL ENTREPRENEURSHIP Andrew Hinton Kate Ortbal Penn State University Penn State University University Park, PA 16802 University Park, PA 16802 [email protected] [email protected] Khanjan Mehta Penn State University University Park, PA 16802 [email protected] Abstract – Social entrepreneurs design and implement innovative, sustainable, and scalable solutions to pressing social challenges across the world. While the success of their ventures is impacted by numerous factors, their long-term viability and endurance depends on the relationships built with diverse stakeholders. The praxis of grassroots diplomacy facilitates the development of harmonious and effective relationships that catalyze social change. This art and science of pro-active conflict avoidance and resolution helps navigate multifaceted social dynamics and develop successful entrepreneurial alliances and ecosystems. With the help of several examples and mini case-studies, this article articulates the meaning and importance of grassroots diplomacy. A conceptual framework based on six core competencies of proactive scenario planning, empathy, trust-based relationship building, equitable collaboration, conflict resolution, and ethical reflection is presented. Finally, a practical methodology that animates these core competences into a structured process that strengthens partnerships and ventures is presented. These -
The Futility of Violence I. Gandhi's Critique of Violence for Gandhi, Political
CHAPTER ONE The Futility of Violence I. Gandhi’s Critique of Violence For Gandhi, political life was, in a profound and fundamental sense, closely bound to the problem of violence. At the same time, his understanding and critique of violence was multiform and layered; violence’s sources and consequences were at once ontological, moral and ethical, as well as distinctly political. Gandhi held a metaphysical account of the world – one broadly drawn from Hindu, Jain, and Buddhist philosophy – that accepted himsa or violence to be an ever-present and unavoidable fact of human existence. The world, he noted, was “bound in a chain of destruction;” the basic mechanisms for the reproduction of biological and social life necessarily involved continuous injury to living matter. But modern civilization – its economic and political institutions as well as the habits it promoted and legitimated – posed the problem of violence in new and insistent terms. Gandhi famously declared the modern state to represent “violence in a concentrated and organized form;” it was a “soulless machine” that – like industrial capitalism – was premised upon and generated coercive forms of centralization and hierarchy.1 These institutions enforced obedience through the threat of violence, they forced people to labor unequally, they oriented desires towards competitive material pursuits. In his view, civilization was rendering persons increasingly weak, passive, and servile; in impinging upon moral personality, modern life degraded and deformed it. This was the structural violence of modernity, a violence that threatened bodily integrity but also human dignity, individuality, and autonomy. In this respect, Gandhi’s deepest ethical objection to violence was closely tied to a worldview that took violence to inhere in modern modes of politics and modern ways of living. -
Traditions of Conflict Resolution in South Africa
Traditions of Conflict Resolution in South Africa R.B.G. Choudree1 ABSTRACT In the domain of law, and elsewhere, alternative dispute resolution can be used in more than one way. It may signify a recognition that there are other methods than litigation, and that these may sometimes be more appropriate. But it may also serve as a label for methods which are frowned upon as popular but amateurish. This article is written from the perspective that the deep roots and valid reasons for tradi- tional conflict resolution methods and customs should be taken seriously. They form part of time-proven social systems, in which the objective is usually more than just settling a case. Such methods, whether they include more adjudication or more mediation, are especially oriented towards reconciliation and the maintenance or even improvement of social relationships. Representative examples from a few South African societies are discussed, as well as the current situation of Western and customary law, modern courts and tribal courts, legal professionals and traditional leaders. Possibilities for the future are pointed out, in an increasingly urbanised South Africa, but a South Africa with a new Constitution. 10 R.B.G. Choudree Traditions of Conflict Resolution in South Africa 11 It was my fortune to be well versed in the fundamentals of what is methods of tribal courts resemble in some respect those of councillors in called Native Law and Custom, so I was able to take up my court our own society, they approximate more to the methods of our courts. They work with no great difficulty. -
7. Extension: Find out About Some People Who Have Practised Pacifism
1. What are your thoughts on pacifism? Examples of religious beliefs for () and against () Pacifists believe it is 2. Explain what pacifism is and what pacifists believe. pacifism better to be passive and not be violent, Pacifism is a belief that… ! Some Christians, such as A _______________, are whatever the consequences, than to pacifists. They believe Jesus taught peace and actively be violent and forgiveness, and opposed violence even in self- cause harm. defence. Non-religious Some Muslims believe Allah prefers peace to B people have _______________. different views Pacifists may also believe… on pacifism. 3. Fill in the quote. Many Hindus are pacifists because of the Hindu belief in ahimsa (C _______________) Some Christians, Muslims and Hindus are not pacifists, as they believe violence is D _______________ in some circumstances, e.g. the Qur’an permits violence in E _______________. 7. Extension: Find out about some people who have practised pacifism. Note down some examples. (Matthew 5:44 NRSV) ‘Blessed are the peacemakers, for they will be 4. Write the correct multiple-choice answer in the gaps above. called children of God.’ (Matthew 5:9 NRSV) A – fundamentalists Catholics Quakers B – forgiveness violence death 5. Give some potential problems with pacifism. C – non-violence violence peace D – justified wrong useless E – anger self-defence all circumstances 6. Extension: ‘People should not be pacifists.’ Evaluate this statement. (12 marks) Argue for and against this statement. You must give religious arguments and you may give non-religious arguments. Reach a conclusion which follows from your argument. Make some notes here, and then complete the answer in your book or on the back. -
Religious and Cultural Dimensions of Peacebuilding Nathan C
Religious and Cultural Dimensions of Peacebuilding Nathan C. Funk Nathan Funk is assistant professor in peace and conflict studies at Conrad Grebel University College in Waterloo, Ontario. He has lived in the Middle East and South Asia, designed an internet course on conflict resolution, worked on research and training projects for the United States Institute of Peace, and participated in cooperative efforts to develop conflict resolution curricula at Middle Eastern universities. His publications include two edited volumes: Peace and Conflict Resolution in Islam (University Press of America, 2001) and Ameen Rihani: Bridging East and West (University Press of America, November 2004). Recent studies suggest that there is one common denominator shared by Middle Eastern Muslims who support suicide bombings and other attacks against Western targets: belief that the religious core of their identity—indeed, their religion itself—is under attack. In other words, they believe that the “War on Terror” is really a “War on Islam.”[1] And paradoxically, they also appear to believe that saving their religion may require desperate, “defensive” methods that violate basic principles of Islamic just war theory. Such beliefs and behaviors are not unique to Muslims. For complex psychological reasons, many people in this world are willing to become martyrs if they believe it is necessary to redeem what they value most, to save an assaulted or humiliated core identity. Though such obviously self-destructive behaviors appear to arise most readily within beleaguered or traumatized communities such as Sri Lankan Tamils and Palestinian Muslims, the use of violence to defend a “sacred” sense of identity is by no means a rare phenomenon.