David Hardiman
- Published in print:
- 2018
- Published Online:
- February 2019
- ISBN:
- 9780190920678
- eISBN:
- 9780190943233
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780190920678.001.0001
- Subject:
- History, Indian History
Much of the recent surge in writing about the practice of nonviolent forms of resistance has focused on movements that occurred after the end of the Second World War, many of which have been ...
More
Much of the recent surge in writing about the practice of nonviolent forms of resistance has focused on movements that occurred after the end of the Second World War, many of which have been extremely successful. Although the fact that such a method of civil resistance was developed in its modern form by Indians is acknowledged in this writing, there has not until now been an authoritative history of the role of Indians in the evolution of the phenomenon.The book argues that while nonviolence is associated above all with the towering figure of Mahatma Gandhi, 'passive resistance' was already being practiced as a form of civil protest by nationalists in British-ruled India, though there was no principled commitment to nonviolence as such. The emphasis was on efficacy, rather than the ethics of such protest. It was Gandhi, first in South Africa and then in India, who evolved a technique that he called 'satyagraha'. He envisaged this as primarily a moral stance, though it had a highly practical impact. From 1915 onwards, he sought to root his practice in terms of the concept of ahimsa, a Sanskrit term that he translated as ‘nonviolence’. His endeavors saw 'nonviolence' forged as both a new word in the English language, and as a new political concept. This book conveys in vivid detail exactly what such nonviolence entailed, and the formidable difficulties that the pioneers of such resistance encountered in the years 1905-19.Less
Much of the recent surge in writing about the practice of nonviolent forms of resistance has focused on movements that occurred after the end of the Second World War, many of which have been extremely successful. Although the fact that such a method of civil resistance was developed in its modern form by Indians is acknowledged in this writing, there has not until now been an authoritative history of the role of Indians in the evolution of the phenomenon.The book argues that while nonviolence is associated above all with the towering figure of Mahatma Gandhi, 'passive resistance' was already being practiced as a form of civil protest by nationalists in British-ruled India, though there was no principled commitment to nonviolence as such. The emphasis was on efficacy, rather than the ethics of such protest. It was Gandhi, first in South Africa and then in India, who evolved a technique that he called 'satyagraha'. He envisaged this as primarily a moral stance, though it had a highly practical impact. From 1915 onwards, he sought to root his practice in terms of the concept of ahimsa, a Sanskrit term that he translated as ‘nonviolence’. His endeavors saw 'nonviolence' forged as both a new word in the English language, and as a new political concept. This book conveys in vivid detail exactly what such nonviolence entailed, and the formidable difficulties that the pioneers of such resistance encountered in the years 1905-19.
Ramin Jahanbegloo and Vandana Shiva
- Published in print:
- 2013
- Published Online:
- May 2013
- ISBN:
- 9780198091776
- eISBN:
- 9780199082537
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198091776.003.0002
- Subject:
- Literature, Film, Media, and Cultural Studies
In this section, Vandana Shiva talks about Mahatma Gandhi, globalization, and non-violence. A follower of Gandhian activism, Vandana believes that she is philosophically attached to Gandhi’s ...
More
In this section, Vandana Shiva talks about Mahatma Gandhi, globalization, and non-violence. A follower of Gandhian activism, Vandana believes that she is philosophically attached to Gandhi’s thoughts—at all levels, not just spiritually through practicing Ahimsa in agriculture. Discussing the ‘Occupy Movement’ in North America, she demonstrates ways of fighting globalization in a non-violent way, as well as what is left of Gandhi in today’s India. Furthermore, she asserts that the new generation of the Indian middle class is largely oblivious of Gandhi. Besides, Vandana comments on the argument of some thinkers that India has failed to live up to the ideals of Gandhi. Moreover, she explains how one could be an instrument of change in today’s world. Finally, she questions the role of media for projecting Gandhi as an icon without completely understanding the ideals he stands for.Less
In this section, Vandana Shiva talks about Mahatma Gandhi, globalization, and non-violence. A follower of Gandhian activism, Vandana believes that she is philosophically attached to Gandhi’s thoughts—at all levels, not just spiritually through practicing Ahimsa in agriculture. Discussing the ‘Occupy Movement’ in North America, she demonstrates ways of fighting globalization in a non-violent way, as well as what is left of Gandhi in today’s India. Furthermore, she asserts that the new generation of the Indian middle class is largely oblivious of Gandhi. Besides, Vandana comments on the argument of some thinkers that India has failed to live up to the ideals of Gandhi. Moreover, she explains how one could be an instrument of change in today’s world. Finally, she questions the role of media for projecting Gandhi as an icon without completely understanding the ideals he stands for.
Ajay Skaria
- Published in print:
- 2016
- Published Online:
- September 2016
- ISBN:
- 9780816698653
- eISBN:
- 9781452953687
- Item type:
- chapter
- Publisher:
- University of Minnesota Press
- DOI:
- 10.5749/minnesota/9780816698653.003.0008
- Subject:
- Political Science, Political Theory
Gandhi argues, surprisingly, that the Bhagavad Gita (where the divine Krishna urging the warrior Arjuna to take up arms) preaches ahimsa. This chapter explores how Gandhi reads the Gita as the ...
More
Gandhi argues, surprisingly, that the Bhagavad Gita (where the divine Krishna urging the warrior Arjuna to take up arms) preaches ahimsa. This chapter explores how Gandhi reads the Gita as the practice of “pure means”--making all action into a gift of the self, a surrender without subordination.Less
Gandhi argues, surprisingly, that the Bhagavad Gita (where the divine Krishna urging the warrior Arjuna to take up arms) preaches ahimsa. This chapter explores how Gandhi reads the Gita as the practice of “pure means”--making all action into a gift of the self, a surrender without subordination.
Ajay Skaria
- Published in print:
- 2016
- Published Online:
- September 2016
- ISBN:
- 9780816698653
- eISBN:
- 9781452953687
- Item type:
- chapter
- Publisher:
- University of Minnesota Press
- DOI:
- 10.5749/minnesota/9780816698653.003.0010
- Subject:
- Political Science, Political Theory
Gandhi describes ahimsa as the ‘extreme limit of forgiveness’, or as aneconomic. This chapter argues that this claim cannot be comprehended by either liberalism (which strictly speaking cannot even ...
More
Gandhi describes ahimsa as the ‘extreme limit of forgiveness’, or as aneconomic. This chapter argues that this claim cannot be comprehended by either liberalism (which strictly speaking cannot even conceptualize forgiveness), or the Kshatriya’s conservatism (which can conceive forgiveness only economically). It explores how Gandhi sustains this argument.Less
Gandhi describes ahimsa as the ‘extreme limit of forgiveness’, or as aneconomic. This chapter argues that this claim cannot be comprehended by either liberalism (which strictly speaking cannot even conceptualize forgiveness), or the Kshatriya’s conservatism (which can conceive forgiveness only economically). It explores how Gandhi sustains this argument.
David Hardiman
- Published in print:
- 2018
- Published Online:
- February 2019
- ISBN:
- 9780190920678
- eISBN:
- 9780190943233
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780190920678.003.0005
- Subject:
- History, Indian History
The fourth chapter examines the way that Gandhi began to emphasize the centrality of ‘nonviolence’ to satyagraha after his return to India from South Africa in 1915. He adapted the religious ...
More
The fourth chapter examines the way that Gandhi began to emphasize the centrality of ‘nonviolence’ to satyagraha after his return to India from South Africa in 1915. He adapted the religious principle of ahimsa (nonviolence), giving it a new political content. In this, he came into conflict with Hindu nationalists, such as Lala Lajpat Rai, who held that a supposed Indian civilizational emphasis on ‘ahimsa’ (nonviolence) had weakened the country, leaving it open to conquest by outsiders. Gandhi argued, by contrast, that the nonviolent way required great courage and that it also conferred a moral advantage when resisting injustice. Also, people of all religions could practice such nonviolence – making it a secular and non-sectarian principle that could be asserted by the oppressed anywhere in the world.Less
The fourth chapter examines the way that Gandhi began to emphasize the centrality of ‘nonviolence’ to satyagraha after his return to India from South Africa in 1915. He adapted the religious principle of ahimsa (nonviolence), giving it a new political content. In this, he came into conflict with Hindu nationalists, such as Lala Lajpat Rai, who held that a supposed Indian civilizational emphasis on ‘ahimsa’ (nonviolence) had weakened the country, leaving it open to conquest by outsiders. Gandhi argued, by contrast, that the nonviolent way required great courage and that it also conferred a moral advantage when resisting injustice. Also, people of all religions could practice such nonviolence – making it a secular and non-sectarian principle that could be asserted by the oppressed anywhere in the world.
