Amidst the ongoing campaigns to challenge British encroachments on the rights of Indians in early 20th century South Africa, Mohandas Karamachand Gandhi coined a new phrase for the spiritual approach he took to his political work: satyagraha. Gene Sharp has written perhaps the most concise explanation of Satyagraha. “Satyagraha,” he writes, “is best translated as the firmness which comes from reliance on truth, and truth here has connotations of essence of being.” Sharp’s description of satyagraha as constituting, on a basic level, notions of “truth” and “essence of being” requires that we treat satyagraha as site of inquiry rather than as an explanation. Firstly, we should interrogate Gandhian ideas about truth and being and, secondly, we should examine how these ways of knowing and ways of being were reinterpreted for the black freedom struggle in the United States. In this way, it’s possible to break the concept of satyagraha into its constituent parts: what does “firm being” mean for Gandhi? What about truth? And how do these religious ways of knowing square with Gandhi’s politics? Such questions gain clarification by examining the deep influence of Jain ideas on the Hindu Gandhi. Growing up in the city of Rajkot in the Gujarat region of Western India, Gandhi was surrounded by Jains and Jain ideas, but a wealthy Jain jeweler named Raychand inspired Gandhi to refract fundamental religious questions about being and truth through the prism of Jain principles. “What is
To others, Religion is one condition among so many other countries, but to the Indian people it is one great sustaining force, pertaining to all the spheres of their lives. Mahatma Gandhi who was born and brought up in India could not escape this strong influence of religion in all his activities.
“Jainism, Brahmins, and Hinduism”
Inspired by Mohandas K. Gandhi’s philosophy of Satyagraha during his strive for freedom from government control, Attenborough depicts this in his film. During Gandhi’s first non-violent protest in South Africa, the cross-cutting between Gandhi burning legal documents outlining the rules of the Indians and the English policemen restraining Gandhi signifies the competing political perspectives that exist on the freedom and rights that should be given to Indians. Attenborough emphasises the concept of Satyagraha through Gandhi’s patience and non-violent rebuttal regardless of the Englishmen beating him. Similarly, following the Amritsar massacre, Gandhi reiterates his idea of fighting for the freedom of his nation as he claims people would prefer ‘their own bad government to the good government of an alien power’ which contradicts to the perspective of the British rulers who feel chaos would ensure if that was to occur. Attenborough motto in the film of “peaceful, non-violent, non-co-operation” highlights Gandhi’s motivation to give his people independence. Gandhi makes a statement on non-violent protests through the symbolic salt march scene where the panning of Gandhi marching
Applebee, Arthur N. “Gandhi's - Civil Disobedience.” The Language of Literature, McDougal Littell, Evanston, IL, 2000, pp. 377–377.
It is this semi-skeptic pluralism that forms the background to Gandhi’s understanding of nonviolence. But it is not simply based in his belief in the infinite and thus unknowable nature of truth; rather,
Gandhi, a man who believes in defending all human rights no matter the cause. Furthermore, “Gandhi developed his philosophy of “Satyagraha,” or resistance through non-violent civil disobedience to defend his rights and the rights of all Indians and non-whites” (Satyagraha: Gandhi's Legacy). Satyagraha is consisting of boycotts, protests marches, and fasts. Conversely, many people use this philosophy for their own beliefs of inspiring. Another example is that South Africa was a place where non-whites were treated less (Satyagraha: Gandhi’s Legacy). Gandhi first discovered that these types of ways were wrong in the country and other parts of the world. One more example is that “Several political and spiritual leaders were inspired by Gandhi’s work, including Dr. Martin Luther King Jr. and Nelson Mandela” (Satyagraha: Gandhi's Legacy). Gandhi prevails as a man
As I talked about earlier in this paper Gandhi was immersed in his culture and in his family traditions. They played a huge part in the journey of his life and in even planning significant parts of his journey like his marriage, career path and moral development. His life experiences also played a big role in how he developed his moral reasoning such as when he encountered prejudice on the train and as a result
Huston Smith, explores, the various processes in which man could transcend the austere and lucid form of being to a more enlightened one. Smith, explores this notion, in the context of religion, and mainly the various religious traditions and practices that attempt to enlighten and save one's soul from the allencompasing, worldly, goods and desires. Smith’s arguments, tremendously, revolve around the notion of ‘transcendence’ and the important role of religion in facilitating the enlightenment of the mind and soul. This notion of transcendence is evident in almost all religions (however, mainly South Asian) i.e. Hinduism (Moksha) and Buddhism (Nirvana) these form of transcendence do not only differ in terms of the linguistically, but most importantly, in the ways at which they can be achieved. I believe that Hinduism does in fact facilitated the move from imperfection to perfection, however I would like to emphasises the notion that various other forms religion may play a similar role in transforming one's soul for the better. Therefore, in this paper I will explore the inevitable and vital role of religion (hinduism) in transforming one's soul, whilst simultaneously providing that basis to other
The sabbatical leave and a trip through India, Burma and Ceylon in 1935 that inspired Dr. Thurman to begin dreaming of a church that would transcend racial and economic barriers between people. This was the movement in his heart in which on that trip he met with the famed Indian religious leader Mohandas K. Gandhi, who was then critical of Christianity Dr. Thurman encountered Gandhi’s ideas in the 1930s, when India’s campaign against British colonialism was at its height. Numerous African-Americans had been fascinated by the struggle and wondered if Gandhi’s principle of ahimsa —a doctrine that forbid harming any living being—could be applied to the American racial situation. Dr. Thurman and his wife were asked to be part of a delegation
Gandhi, the writers compose, was not interested in the predicament of the obligated, and trusted that state power ought to stay in white hands, and called dark Africans Kaffirs, a slanderous term, for a bigger piece of his stay in the nation.(Biswas)
Hinduism and Buddhism are both eastern traditions with much to say about the human condition as well as the reason human beings exist at all. In some ways they are different while also being similar in other ways. In this essay, those differences will be discussed and the similarities examined for their message. In conclusion, we will examine what these two faiths offer to the human beings of the twenty-first century.
Jainism and Buddhism acknowledge extremely similar aspects in their respective religions. They both have a grounded belief of karma, samsara, and one of liberation. Although these basic principle are the same, they have differences within them. In this essay, it will discuss the similarities and differences between the basic beliefs and traditions regarding karma, samsara, recognition of the self, and final liberation in regards to Jain and Buddhist religions.
In South Africa, he involved himself in an attempt to end discrimination against the minority Indians residing there. During this course, he developed “satyagarha”, which translates into “soul force”, or an approach of non-violence resistance, against the British governments in South Africa. In the years following the World War I, Gandhi became a leading figure in India for his struggle to achieve independent from the mighty British rule. His willingness to tolerate the punishments and the prison confinement earned him the title of “ Mahatama”, a “great soul” in India in 1914. (Mohandas Gandhi, 2015)
The researcher understood the specific theme chosen and was a bit au-fait with the topic, because she had a keen interest in Gandhi and all his work. In an age where violence is on the increase Gandhi’s message of non-violence is needed. It is the researchers hope that this IA will reach a wide cross section of people and will effect a change. Gandhi’s views on issues like untouchability are deeply dealt with. Never anywhere Gandhi’s views about untouchability were effectively heard. But, in this book they were dealt in detail with lots of arguments and convincing proofs of why untouchability is sin. Even his co-living with the untouchables and the resistance he faced for that is discussed. His views on religion, nationality, his movements like civil-disobedience, are also clearly shown. Even his opinions on many religions were discussed in deep; a striking
Moreover, Gandhi decided to set up a Satyagraha Campaign in opposition of the ‘Black Act’ which is also known as the Asiatic Law Amendment and the South African Indian Movement.