Gandhi's Ideas Research Articles

Mahatma Gandhi's Nayee-Talim and NEP-2020 on School Education: A Perspective

ABSTRACT The global education system has been changing due to the 21st-century globalized education system and advancement in science and technology. In the changing scenario of the contemporary world, giving proper knowledge of vocational, spiritual, character, and holistic development of children has become the major goal of education. Education has also become a part of the sustainable development goals. Mahatma Gandhi's ideas on education are still relevant at present. His ideas are soft and simple in appearance but deeply hard and precious in practice, and are concerned with the overall uplift of mankind. The India’s National Education Policy (NEP) 2020 has been adopted keeping in view the shifting contemporary system of education so that the country may meaningfully join the global competition in education and research. The focus of the article is on highlighting the perspectives on education from the viewpoint of Mahatma Gandhi's Nayee-Talim and NEP; and making a thematical analysis of some of the common themes in both such as stages of school education, free and compulsory education, medium of instruction, crafts and vocational education and promotion of girls' education from a comparative perspective.

Study of the need of Gandhi ideology in the Present Era

This review paper examines the enduring relevance of Mahatma Gandhi's ideology in the contemporary world. Gandhi, an iconic figure in the Indian independence movement, was a proponent of nonviolent resistance, self-reliance, social justice, and ethical leadership. In an era marked by global conflicts, environmental challenges, and social inequalities, Gandhi's principles of nonviolence and peaceful resistance continue to offer valuable insights for addressing complex issues. This paper conducts a comprehensive analysis of the applicability of Gandhi's ideas in modern contexts, drawing on examples from various regions and disciplines. It explores how his philosophy resonates with contemporary concerns such as environmental sustainability, social justice, and ethical leadership. By critically assessing the strengths and limitations of Gandhi's ideology, this paper provides a nuanced understanding of its relevance in addressing pressing challenges in the 21st century. The findings of this review paper underscore the timeless wisdom of Gandhi's principles and their potential to inspire positive change and progress in the present era.

Gandhi's Economic Approach to Rural Areas

Gandhi's ideas on the rural economy are a shining example of Gandhism, which is fundamentally centred on the creation of a rural lifestyle that is independent and based on solid and sustainable development. In Gandhiji's view, this idea of a rural swaraj would be a democracy in which both independence and cooperation would be present. Gandhiji thought that a cottage industry centred on the village would give it economic power, prevent output from becoming uneven, and liberate rural life from the aspects of exploitation. Gandhiji's vision for rural industries was built around the manufacturing of khadi. Gandhiji incorporated the spinning wheel in his creative work for this reason. Gandhiji equated the leather trade with labour pride rather than disdain, which supports the rural economy. Gandhiji counsels the general populace to make use of commodities produced in rural areas to boost the rural economy and increase demand for the products of village industries. Gandhiji believed that the government's responsibility in this situation should include both financial assistance and the growth of the cooperative institution. Gandhiji saw the farmer as the cornerstone of the rural economy, which is why it served as the foundation for his major campaign. Gandhiji had a vision of the perfect village, where the residents would be healthy, intellectual, and sociable. Gandhiji's beliefs are still relevant today. Some examples are the promotion of Khadi, the idea of the PURA (Rural-Urban) Mission, the Start-up campaign, Mudra Banking, Skill India, the Swachh Bharat Mission, etc. Looks creative. Gandhiji's well-known adage, “Nature can meet all our wants but not our greed,” is a direct criticism of global warming and biodiversity loss. Day of Nonviolence, Green GNP, and Sustainable Development Gandhian thinking itself appear to be the source of inspiration for the global movement toward the idea of philosophy. In actuality, Gandhi's philosophy is founded on the idea of Sarvodaya and is built on life, truth, and morality, which are everlasting truths.

Moral Empire and the Global Meaning of Gandhi's Anti-imperialism

AbstractGandhi famously shook the foundations of the British Empire and sparked the beginning of a new anti-imperial era. But his critique of empire does not quite fit the familiar script of twentieth-century anti-imperialism. Gandhi's positions ranged from sincere expressions of imperial loyalty to a condemnation of English civilization while endorsing its moral empire, to an unqualified disavowal of the Britsh Empire without necessarily claiming independence. Reconstructing the long arc of his (anti-)imperial thought, this article shows that the idea of empire operated in the early Gandhi's thought in two ways: as the authorizing source of the rights of Indians and as the addressee of political claims. This genealogy helps explain the complex trajectory of his two separate breaks from empire. The article ultimately suggests that the key to understanding the global resonance of Gandhi's ideas lies in his transformation of the imperial adversary into a universal addressee of action.

Gandhian Way of Education: M.K. Gandhi’s Educational Philosophy in R.K. Narayan’s Swami and Friends

M.K. Gandhi is a unique paradox. He has been sanctified and idolised for his beliefs and teachings and at the same time has been assumed as an impractical idealist. On the contrary his educational philosophy has been highly practical and in the ever-changing times and challenges of the 21st century, it becomes pertinent to explore it.Education is the facilitator of humanity. It is precisely this understanding of education that Gandhi propounds in his philosophical understanding of the same. The roots of all evils lie in ignorance of education and the roots of all virtuousness lies in adherence to it.R.K. Narayan (1906-2001) and M.K. Gandhi (1869-1948) were two major figures of the 20th century India, owing to the former’s literary and the latter’s political and philosophical sensibilities. Gandhi's ideas and ideals regarding education are multi-faceted. For him education has multiple aims and objectives. For him education is not only a means to serve an individual or a national cause but goes on to serve the still larger cause of humanity. It is this aspect of his teachings which will remain the focal point of this paper. The novel Swami and Friends (1935) is written in the characteristic Narayanian vein which refuses to evolve and incorporate serious issues on the surface. Though primarily it appears to be apolitical and plain in style, the novel nonetheless exhibits some serious issues related to education. Efforts would be made in the paper to show how the educational system portrayed in the novel is in stark contrast to the educational philosophy and the ideals for which Gandhi pined throughout his life. The paper would hence attempt to delineate the Gandhian educational philosophy by placing it in and around the critique of education that R.K. Narayan offers in his debut novel Swami and Friends (1935).

Casting a Black Gandhi: Martin Luther King Jr., American Pacifists and the Global Dynamics of Race

Martin Luther King Jr. is widely read through his association with Gandhi's ideas and practice. Whilst it is important to neither overstate nor ignore this influence, the paper retraces the work undertaken behind the scenes to script this relationship for wider audiences. It questions how King's casting as America's black Gandhi was strategically undertaken, by whom and for what purposes, as well as exploring why it was ultimately short-lived. Although King experimented with Gandhism briefly in the late 1950s, by the early 1960s the idea had largely been dropped. In particular, the paper focusses on the role played by the American pacifist movement up to, and including, organizing King's visit to India in 1959. These sources are used to make a broader argument that King's ability to inhabit Gandhi's legacy during the movement's early years was critical to forging global anticolonial connections. As such the paper argues that nonviolence was more than a repertoire of resistance techniques, but a spatial mechanism which could fold scale, bridge distance, and thereby produce and reshape racial solidarity itself.

The Paradox of Gandhian Secularism: The metaphysical implication behind Gandhi's ‘individualization of religion’

AbstractThis article will examine the relationship between Gandhi's two major intellectual developments in his last years: his insistence on political secularism (‘individualization of religion’) and his controversial religious experiments withbrahmacarya(sleeping naked with his 17-year-old grandniece, Manubahen). Contrary to the prevalent interpretations, I will argue that Gandhi's political principle of secularism during the last years of his life entailedimplicitlyhis radical religious belief, which he thought worth risking his life to present before the public. There was an intimate relationship between the concepts ofbrahmacarya, individuality (vyaktitva), and religion (dharm) that constituted his principle of secularism—these concepts were integrated by Gandhi in his distinct Hindu metaphysics ofātmā. Although Gandhi's ideas onātmāwere initially influenced by Śrīmad Rājcandra's Jainism, he later repudiated the latter's views and revised them by incorporating some ideas from Western Orientalists, including Sir John Woodroffe's tantric thought. Gandhi's concept ofātmāwas considered to inhere with the cosmological spiritual power ofśakti, ultimately identified with God (Īśvar, Brahm): this concept ofātmāwas one of the fundamental components of Gandhi's eventual ideas of individuality and religion. Gandhi attempted to realize his ‘unique individuality’ (‘anokhuṃ vaktitva’) in his last religious experiments withbrahmacarya, which were conducted contemporaneously to his increasing political valorization of secularism. Gandhi's secularism was virtually a political platform to universalize religion, paradoxical in that he meant to go beyond the impregnable hedge of privatization by making religiondeeplyindividualized—that is to say,ātmā-centred.

Reflections on Indian Internationalism and a Postnational Global Order

Bhagavan's article examines Mahatma Gandhi's ideas on nationalism, internationalism, and cosmopolitanism in the interwar period of the twentieth century. It argues that Gandhi was ultimately a progressive internationalist who sought to rally the world around the concept of a postnational global order.

Gandhi and the Ideas of Human Development in Indo-Anglian Fiction

Focusing primarily on Mulk Raj Anand's Untouchable (1935), Raja Rao's Kanthapura (1938), and R. K. Narayan's Waiting for the Mahatma (1955), this paper explores Gandhi's ideas of human development as embodied in the creative imagination of Indo-Anglian novelists and dramatized in their fiction. The Gandhian notions of human growth such as love, compassion, service, and understanding of difference and religious and social pluralism are emphasized in this article.

Gandhi's Ideas in Today's Socio-Political Action

This paper focuses on Gandhi’s notion of a good society held that human beings are informed by the spirit of piety and recognizes their interdependence. They are ruled by moral and spiritual powers. They cherish plurality of cause, intuition, trust, and customs, and appreciate the individual’s require for independence. It places ethics at the centre of individual activities. The spirit of respect and broad-minded tolerance is the hallmark of a society that Gandhi helped us to see.

Gandhi before India

The definitive life of one of the most remarkable figures of the 20th century New York Times Book Review Books of the Year 2014. In this fascinating new biography Ramachandra Guha allows us to understand the personality and politics of Mohandas Gandhi as never before. Showing that Gandhi's ideas were fundamentally shaped before his return to India in 1915. Gandhi Before India is an extraordinarily vivid portrait of the formative years he spent in England and South Africa, where he developed the techniques that would undermine and ultimately destroy the British Empire. Drawing on many new sources located in archives across four continents, Guha sensitively explores the many facets of Gandhi's life and struggles. This is the biography of the year.

Gandhi as a Human Ecologist

This paper looks at the claim that Gandhi is a human ecologist. After briefly stating the main elements of human ecology, the paper delineates the major influences, both Eastern and Western, on Gandhi's environmental thought. The paper argues that Gandhi's ideas on the environment emerged from his vision of an alternative economy and polity that he envisaged for the country. It also examines the influence Gandhi had on the various environmental movements in India and thinkers like Arne Naess and discusses the main elements of Gandhian ecological vision.

Race, Empire, and Humanism in the Work of Lillian Smith

The white southern writer Lillian Smith (1897-1966) explored potent codes of class, race, and gender in the American South and the forms of violence and repression they nurtured. Smith's dissident views on American racial custom and her contestation of the segregation and oppression of African Americans contributed to growing calls for civic and legal transformations of the racist social order during the 1940s, when she gained national recognition for her fiction, essays, and editorials. This article explores Smith's experiences in China in the 1920s. Witnessing forms of colonial domination in China influenced Smith's decision to depict racialism and racism in the United States as social and psychological harms. Her time in the Far East also brought Smith into contact with the writings of Mahatma Gandhi and Rabindranath Tagore, and Gandhi's ideas in particular would affect the way she envisioned social change. Writing at a time when the concept of human rights was increasingly invoked on the international stage, Smith created a vernacular form of human rights thinking through her prose. Smith's humanism bears the traces of her immersion in the work of writers, especially Tagore and Gandhi, who sought to meet the challenges of colonial modernity, much as she would respond to the reach of racial oppression on the American scene.

Congress Ministry and the Labour Policy, 1937–1939: Madras Presidency

The article, while critically examining the ideas of M.K. Gandhi on the industrial strikes, seeks to locate the implication of his ideas, which had largely fashioned the policy and perspective of the Congress ministry toward the industrial conflicts in the Madras Presidency, that is, the first Congress government under the British Colonial State during 1937-1939. It also endeavours to analyse Gandhi's ideas on the issues of ‘Class’ and ‘Class Struggle’ and demonstrates how the Congress ministry under C. Rajagopalachary had attempted to put them into practice during 1937-1939. And in the process, it presents a critical analysis of the labour policy of the Congress government under C. Rajagopalachary as Prime Minister and V.V. Giri as Labour Minister While the moderate working class leaders sought to guide the industrial workers with emphasis on the approach of class collaboration forsaking the line of confrontation as its main plank and conduct the strikes through non-violent method, the Left radical working class leadership on the contrary strove to educate the workers in socialism and communism and lead them to adopt an uncompromising and unyielding attitude in their struggle against the capitalist class. Class struggle and class confrontation were explained to the workers to be the only methods suitable to achieve their demands. This approach of the Left working class leadership inevitably led to the conflict with the Congress ministry and its labour policy. Therefore, the article, while unmasking the uneasy and intricate relationship underlying the Congress ministry and the working class leadership also traces the perception of the working class and its leadership in the Congress ministry and its historic role in the advancement of the working class movement in India. It also seeks to present the appraisal of the capitalist class and colonial bureaucracy on the performance of the Congress ministry vis-à-vis the problem of the rising militancy of the working class.

Gandhi's Philosophy of Work and Its Contemporary Relevance

There is a crisis of work in contemporary technological society. Afunctional definition of work feeds, and is fed by, an economico-technological ideology that valorizes the cult of productivity and of "total work". This in turn reflects a utilitarian conception of the human being, whose worth is now measured in terms of his or her contribution to total "output". Gandhi was one of the sharpest critics of this notion of man and society; he sees it as materialistic, soulless and fundamentally violent. In its place he proposes a moral conception of work that reflects his spiritual view of the human person. E.F. Schumacher takes Gandhi's ideas further in terms of an organization of economic life that promotes simplicity, beauty, social responsibility and ecological sustainability. The phenomenon of globalization heightens the stark contrast between the world-views of Gandhi and Schumacher on the one hand, and that of global capitalism on the other.

Mahatma Gandhi: nonviolent power in action

Preface to the 2012 Reissue Preface Introduction 1. Satyagraha Meets Swaraj: The Development of Gandhi's Ideas 1896-1917 2. Gandhi as Leader: Nonviolence in Power 3. Critiques of Gandhi from His Contemporaries: Rabindranath Tagore and M.N. Roy 4. Civil Disobedience: The Salt Satyagraha 5. The Calcutta Fast 6. Mohandas Conclusion: Gandhi's Contribution from Various Angles Afterword to the 2012 Reissue Chronology Notes Glossary Bibliography Index

The Gandhian approach to swadeshi or appropriate technology: A conceptualization in terms of basic needs and equity

This is an examination of the significance of Gandhi's social philosophy for development. It is argued that, when seen in light of Gandhi's social philosophy, the concepts of appropriate technology (A.T.) and basic needs take on new meaning. The Gandhian approach can be identified with theoriginal "basic needs" strategy for international development (Emmerij, 1981). Gandhi's approach helps to provide greater equity, or "distributive justice," by promoting technology that is appropriate to "basic needs" (food, clothing, shelter, health and basic education). Gandhi's social philosophy (Erikson, 1968; Roy, 1985) has been neglected by most development specialists, with only a few exceptions (e.g., Chambers, 1983; Charles, 1983). This analysis attempts to draw out some aspects of M.K. Gandhi's background and his thinking aboutswadeshi (i.e. local self-reliance and use of local knowledge and abilities) andswaraj (i.e. independent development that leads to equity and justice). Gandhi's ideas, which emerged out of an "Indic" meta-cultural background, are based on an emphasis on equity. Gandhi's syncretic Indic background includes a belief in what Bateson (1972), writing about Bali, Indonesia, has called the "steady state." Development activities should be carried out in a phased manner that does not disturb the beneficial aspects of dynamic equilibrium, but that does promote "positive development." A.T. is particularly useful within the context of a basic needs approach to international development because use of A.T. is probably more likely to lead to equitable growth. The "economic growth" strategy, utilizing "advanced technology" (or even "high tech") exclusively, has caused unemployment and has not led to effective "trickle down," much less "high mass consumption." In many developing countries the poorest 20% of the population are worse off in 1990 than they were in 1980. By making use of the "advantage of backwardness" (Veblen, 1966) and viewing development in terms of long-term impacts, a basic needs approach using A.T. is more likely to lead to a positive impact on third world food systems than a pure "economic growth" strategy.

Gandhi on women

This article reviews and analyses the role of Gandhi in drawing a large number of women into the mainstream of the freedom movement. Gandhi's ideas about women and their role in public life was a departure from those of the 19th century reformers. He saw women as a potential force in the struggle to build a new social order. He consciously attempted to articulate the connections between private and public life in order to bring women into the struggle. However, he failed to come to terms with the fact that oppression is not a m-oral condition but a social and historical experience relating to production relations. On the other hand even while insisting that a woman's real sphere of activity was the home, he was instrumental in creating conditions which could help women break the shackles of domesticity. [The first two parts of the article which deal with Gandhi's views on the nature of women's oppression and the influence his ideas had in drawing women into the freedom movement were published last week. The third part, which reviews his personal relationships with women, appears below.]

The Gandhi Revival—A Review Article

The film Gandhi is one of several events that have recently brought Gandhi's ideas to public attention in India and the West. In this review of the field of Gandhian studies, the author looks at the literature that probes beneath the popular images of the man. The author identifies some of the landmark works in the field and assesses recent publications. He finds that in India, especially, the emphasis is on the application of Gandhian ideas to movements for social and economic change.

Mahatma Gandhi's Ideas, Including Selections from His Writings.C. F. AndrewsIndia's Political Crisis.William I. Hull

Previous articleNext article No AccessBook Reviews C. F. Andrews Mahatma Gandhi's Ideas, Including Selections from His Writings. C. F. Andrews India's Political Crisis. William I. Hull Everett V. StonequistEverett V. Stonequist Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by American Journal of Sociology Volume 37, Number 4Jan., 1932 Article DOIhttps://doi.org/10.1086/215829 Views: 1Total views on this site PDF download Crossref reports no articles citing this article.