The studies and purposes of Mohandas K. Gandhi in London are discussed. He had not only remained a Hindu while in London, but had become a more believing one thanks to his friends there.
At long last, imbalances in social and interpersonal power relations have begun moving out of the Dark Ages. No longer overlooked as simply traditional psychological dynamics supporting existing ...ideological frameworks, these imbalances has now entered public discourse. From the macrosystemic to the microsystemic level, these dynamics are being questioned. From women's rights, to the fall of American heroes, to the international involvement in Bosnia-Herzegovina, power and its various uses have been increasingly challenged.
Four people have been in the forefront of this challenge, each in their own sphere of influence: Mohandas K. Gandhi on social oppression; Iris Marion Young on women's rights; Michel Foucault on analytic philosophy; and Paulo Freire on liberation pedagogy. From each of these visionaries we can learn a great deal about how to better confront local, national, and international problems.
...women lost rights they had enjoyed divorce, widow-remarriage, and female inheritance, for example when, in 1772, British law made Hindu laws pertaining to Brahmin women binding for all castes.23 ...The record on temple dancers or devadasis is also very ambivalent, with some contemporary feminists such as Kay Jordan (1993) concluding that their Victorian foremothers underestimated the cost to women that would result from their successful efforts to outlaw devadasis.24 The devadasi institution, it has been argued, benefitted women by offering them unparalleled opportunities for education, property ownership, and personal autonomy. Bestowing the oracular role of racial or ethnic spokesperson upon an individual for whom race or ethnicity is only one element in the nexus of factors that locate that individual as a social being, identity politics can obscure the complexity of a variety of social issues.Chandra Talpade Mohanty (1990) has recently suggested a related problem with contemporary identity politics: individuals with their unique life-experiences, dispositions, personal views and idiosyncracies are perceived as authentically embodying the collective experienceof their race.29 This, Mohanty argues, results in the reduction or averaging of Third World peoples in terms of individual personality characteristics: complex ethical and political issues are glossed over.30 Instantiating cultures in the form of individual persons and personalities can also abolish the possibility of a genuine reckoning with controversial ethical and political issues as an ambiguous and more easily manageable ethos of the personal and the interpersonal takes the place of complex ethical and political issues.In the light of recent critiques of white middle-class feminist discourse as imperial and hegemonic,31 it might seem that first-world white academics ought to suppress the urge to speak for others as an unwarranted exercise of cultural privilege and strictly limit what they say to what can be said of themselves. The original edition was published by Harcourt, Brace, and Company.2 Cited by K. Natarajan in Miss Mayos Mother India: A Rejoinder (Madras, India:G. A. Natesan, 1927), p. 113.3 This paper was first presented at a 1992 meeting of the American Academy of Religion. Since it contains a critique of the epistemological assumptions behind such conventions in scholarly writing as the use of the first person plural (suggestive of a transcendental truth that obscures the social location of the writer), I have retained the first person voice of the original paper.4 Although Mayo includes a chapter on the Muslim practice of purdah, or the seclusion of women, she is of the opinion that Muslim women are generally better off than Hindu women in India.5 Mother India, p. 54.6 Ibid., p. 32.7 Ibid., pp. 212.8 The review was published anonymously in 1927, on pp. 4489 in the July 16th issue of The New Statesman.9 Ibid., p. 449.10 Ibid. ...while it appears that in such a class the histories and cultures of marginalized peoples are now legitimate objects of study and discussion, the fact is that this legitimization takes place purely at an attitudinal, interpersonal level rather than in terms of a fundamental challenge to hegemonic knowledge and history.
Liberalism's "Kultursmog" Roberts, Andrew
The New Criterion,
11/2012, Letnik:
31, Številka:
3
Trade Publication Article
In this he is right, but it will not save him from having the title of this book thrown in his face should Obama win, not least because, as he himself argues, the capital-L Liberals have created what ...he calls a Kultursmog, which he defines as a "pollution of our culture by politics, almost exclusively Liberal politics" in which truth takes second place to ideology. Overall, however, Tyrrell's impish humor carries the book forward, in addition to a large number of interesting aperçus on people and issues as diverse as Warren Harding, Rousseau's critique of private property, Irving Kristol, Bismarck's welfare state, Ferdinand Lassalle, hate speech, and Barry Goldwater. Yet the most powerful arguments that Tyrrell displays in this lively, hard-hitting book are not the philosophical or personal ones, but surprisingly enough the economic and financial ones, and they are fully backed up by OMB graphs on pages 152 ("Percentage of Federal Spending on Entitlements 1965-2010") and page 153 ("Spending as Percentage of GDP 1960-2011").
Create a Space for Peace Bok, Sissela
The Chronicle of higher education,
05/2007, Letnik:
53, Številka:
35
Journal Article
...a suggestion of Gandhi's can be of immediate help: that we carve out personal spaces, territories where violence will not be used -- territories in the family, in the community, with friends and ...even enemies, at work as in recreation. Even if there were no such media offerings, that would obviously not wipe out easy access to guns, or poverty, drug addiction, dysfunctional families, mental illness, and other risk factors for violence. ...for a far greater proportion of people, studies show that heavy exposure to media violence increases fearfulness for oneself and desensitization, or numbing, when it comes to risks to others. The most potent influence on young people today is that of the media, with their huge financial stake in enlisting new consumers of violent programming. Sissela Bok Senior visiting fellow at the Harvard Center for Population and Development Studies and author of Mayhem: Violence as Public Entertainment (Addison-Wesley, 1998)
Argues for a stricter compliance with Gandhian economics to promote more effective economic development in India and other developing countries. Copying Western economic practices has not helped ...India. The application of the more socialist Gandhian principles would produce a more even standard of living for all - no one would want for the basic necessities.
A Study of the Archaic-Ran Shift sup cHwrrc 330 Needham, Time and Eastern Man: The Henry Myers Lecture, 1964 wlNo-rstr cllwx 331 Spector, Li Hungchang and the Huai Army; A Study in Nineteenth Century ...Chinese Regionalism atwaY c. wetcxr 333 Bergere, Une Crise Financiere a Shanghai a la Fin de PAncien Regime PaAN s H. stxc 334 Cohere, The Communism of Mao Tse-lung xweo>.D c. xINTON 335 Hsia, Metaphor, Myth, Ritual and the People's Commune 33S Hsia, A Terminological Study of the Hsia-Fang Movement 33S Hsia, The Commune in Retreat as Evidenced in Terminology and Semantic c. x. TAY 33? Interpreter of Japanese Constitutiorsalism 348 Ienagn, Minobe Tatsukichi no Shisoshiteki Kenkyu ARrxuR E. rIEDEnIA:vh 349 Spae, Christian Corridors to Japan Joxrr F. HOwEs 3S0 Jairazbhoy, Foreign Influence in Ancient India J. F. sxwRHIw 3S1 Prakash, India and the World R. c. COAHALE 3S1 Noorani, The Kashmir Question RcwtR D. E;Lrn-c 3S2 Ahmad, The Civil Servant in Pakistan xeirRY F. cooDSOw 3S3 Nizami, Some Aspects of Religion and Politics in India During the Thirteenth : entury BURTON STEIN 3S4 Ha: per, Religion in Soltth ASia wILFHED CAl rwELL SMITH 3S6 Isherwood, Ramakrishna and His Disciples cyRUS R. FwhcaoRrr 3S6 Sastri, The History and Culture of the Tamils EUCE^iE F. IRSCHIC6 3S7 Singh, The Heritage of the Sikhs MARS NAIDIS 3S8 Jha, The Kol Insurrection of Chota-Nagpur DRUeh s. cutrrw 3S8 Guha, A Rule of Property for Bengal: An Essay on the Idea of Permanent Setlleme7tt HOLDEN FURBER 359 Mody, Sir Pherozeshah Mehta, a Political Biography STANLEY WOLPERr 360 Derrett, Introduction to Modern Hindu Law mwac cwt.wwrER 361 Dinznmdar, Social Welfare in India: Mahatma Gandhi's Contributions Jowx v. RohDUawxr 362 Chattopadhyay, Ranjana: A Village in West Bengal awLFx w. irlcaoLws 362 Norman, Nehru. PAR c 363 Singh and Misra, A Study of Land Reforms in Uttar Pradesh PAUL e. DRwss 364 Khera, Management and Control in Public Enterprise sxwn'n s. rwircRl 365 Mnrty, Indian Foreign Policy NORTSAN D. PALMEH 366 Raghavan, India in Ceylonese History, Society and Culture wILLIwnI ntccoRatwcs 366 deSilva, Social Policy and Missionary Organisations in Ceylon, 1840-185S Roaeer N. &EARIVEY 367 King, A Thousand Lives Away: Buddhism in Contemporary Burma Joflr F. RROIInx 368 Tregonning, The British in Malaya: the First Forty Years, i786-1&26 LEIGH R. watcxr 369 Wong, The Malayan Tin Industry to 1914 sEhe FERITz 370 Soedjatmoko, Ali, Rensik, and Kahin, An Introduction to Indonesian HistOrtOgraphy JUSTUS M. VAIY DER ROEF 371 Nasntion, Fundamentals of Guerrilla Warfare cur J. PAUxEe 372 Friend, Between Two Empires: Foe Ordeal of the Philippines, 1929-1946 DAVID JOEL STEiI BERC 373 bieyer, A Diplomatic History of the Philippine RepubItC DAVID JOEL STEINREBa 3?4 Casper, The Wounded Diamcad: Studies in blodern Philippine Literature EFIFwNIO swrr Juwrr, Ja. 374 Roozt IvorEs 3Z6 orxER soors eECEIVED
In the 1970s the Gandhian movement split over fundamental philosophical issues and twenty years later it has not yet recovered. While the generally presented reasons for the decline of the Gandhian ...movement since Gandhi's death show substantial depth of analysis, they nevertheless overlook one essential aspect. They focus on issues such as whether a movement that was effective against a specific enemy, for example the British, can continue when the focus of the movement has been removed, and whether such a movement that stresses selfsacrifice can survive in an emerging consumerist and ‘democratic’ society, whether it is really anachronistic and inapplicable as we move towards the twenty-first century. Or perhaps, it is argued, that the movement was not able to survive the passing of a charismatic leader, especially when that leader's philosophy was adopted by the populace as a policy because of its instrumental value rather than as a creed and, further, that the leader was determined not to set up a sect of the chosen faithful around himself.