Journal articles: 'Mahatma Gandhi'

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Allen, Douglas. "Mahatma Gandhi." Philosophers' Magazine, no. 21 (2003): 52. http://dx.doi.org/10.5840/tpm200321122.

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Jahanbegloo, Ramin. "Mahatma Gandhi." Diogenes 44, no. 176 (December 1996): 115–19. http://dx.doi.org/10.1177/039219219604417614.

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Kimura, M. "Mahatma Gandhi." Annuals of Japanese Political Science Association 43 (1992): 63–78. http://dx.doi.org/10.7218/nenpouseijigaku1953.43.0_63.

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Blanchot, Maurice. "Mahatma Gandhi." Journal for Cultural Research 16, no. 4 (October 2012): 361–65. http://dx.doi.org/10.1080/14797585.2011.642107.

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Blanchot, Maurice. "Mahatma Gandhi." Journal for Cultural Research 16, no. 4 (October 2012): 366–70. http://dx.doi.org/10.1080/14797585.2011.642108.

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Iryana, Wahyu, Budi Sujati, and Galun Eka Gemini. "REFLEKSI AJARAN AHIMSA MAHATMA GANDI." Guna Widya: Jurnal Pendidikan Hindu 9, no. 2 (September 1, 2022): 186–94. http://dx.doi.org/10.25078/gw.v9i2.974.

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Mahatma Gandhi merespon fenomena masyarakat India dengan gerakan ahimsa. Dengan ajarannya tersebut, ia menawarkan solusi menyeluruh pada penyadaran manusia untuk lebih mengenal dirinya, karena menurutnya dalam ahimsa tercakup toleransi, kesabaran, rendah hati dan cinta akan kebenaran. Ciri seperti inilah yang konon akan membawa manusia untuk lebih mengenal diri dan bagaimana seharusnya bertindak. Penelitian ini hendak menggali bagaimana konsep ahimsa yang ditawarkan oleh Mahatma Gandhi dan bagaimana implikasi dari ahimsa bagi perjuangan mencapai kemerdekaan India.Penelitian ini bersifat kepustakaan murni (library research) yang didasarkan pada karya-karya Gandhi, sebagai sumber data primer dan buku-buku lain yang berkaitan sebagai sumber data sekunder. Sedangkan metode yang dipakai adalah pendekatan deskriptif analistik yang berupaya memaparkan pemikiran Gandhi secara jelas, akurat dan sistematis. Hasil dari penelitian ini diperoleh beberapa jawaban bahwa pertama, konsep ahimsa Mahatma Gandhi menuntut setiap orang untuk tidak menyakiti mahluk apa pun, baik dengan perkataan, pikiran, ucapan dan tindakan sekalipun untuk kepentingan manusia. Keywords: Politik, Ahimsa, Gandi

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Slate, N. "Mahatma Gandhi Memorial." Journal of American History 93, no. 3 (December 1, 2006): 830–33. http://dx.doi.org/10.2307/4486425.

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Rai, Ananya. "Mahatma Gandhi: A Dual Personality." International Journal of Trend in Scientific Research and Development Volume-2, Issue-5 (August 31, 2018): 1127–29. http://dx.doi.org/10.31142/ijtsrd17048.

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Adhikari, Bam Dev. "Idealization of Gandhian Myths in Bapu Sonnets: Devkota’s Romantic Perspective." JODEM: Journal of Language and Literature 11, no. 1 (December 31, 2020): 33–43. http://dx.doi.org/10.3126/jodem.v11i1.34802.

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Bapu sonnets were composed by great Nepali poet Laxmi Prasad Devkota just after the assassination of Mahatma Gandhi in India. Mahatma Gandhi used to be called ‘Bapu’ by the commoners of India and these 38 sonnets written on him are supreme examples in terms of the form of the sonnet; but in terms of the content, the sonnets romanticize Gandhi and his contribution to India and Indian people. Written in the heydays of Mahatma Gandhi’s popularity, the sonnets admire Mahatma Gandhi and deify him as a hero of Indian people. Mahatma Gandhi did play a great role in liberating India from British Raj but his role was controversial even in the Independence Movement of India and he became a more controversial figure in the subsequent years of his death. When these sonnets are read at the touchstone of how Gandhi is regarded today, they oversell Gandhi’s contribution, for he was blamed as caste-biased, religion-biased, gender-biased and class-biased person. In this article, I am making an argument that the sonnets make overstatement about Gandhi and praise him excessively.

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Srivastava, Vinay Kumar, and Mundayat Sasikumar. "Mahatma Gandhi and Anthropology." Social Change 51, no. 1 (March 2021): 117–20. http://dx.doi.org/10.1177/0049085721996877.

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Nagler, Michael. "Mahatma Gandhi, Nonviolent Liberator." Acorn 13, no. 1 (2005): 44–45. http://dx.doi.org/10.5840/acorn2005/20061317.

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Poerbasari, Agnes Sri. "Nasionalisme Humanistis Mahatma Gandhi." Wacana, Journal of the Humanities of Indonesia 9, no. 2 (October 1, 2007): 173. http://dx.doi.org/10.17510/wjhi.v9i2.211.

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GUNPUTH, Rajendra Parsad. "Mahatma Gandhiâ€™s Education: A Lesson on Philosophy and Cultural Barriers to Peace in Intercultural Societies-The Indian-Mauritian Case Study." Journal of Education and Vocational Research 5, no. 3 (September 30, 2014): 108–18. http://dx.doi.org/10.22610/jevr.v5i3.159.

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Cultural barriers2 in terms of castes, religions and politics have been a major obstacle to most Hindus especially in inter-multicultural countries like India or Mauritius with serious impacts on peace. And any international organisation, especially the UNESCO 3, would disprove it. However, are interculturality and peace4 related and if yes5 to what extent? In a contextual approach, this paper deals with cultural barriers to peace reflecting the revival of the doctrine of Indian avatars focusing on to what extent human rights may also include the doctrine of Mahatma Gandhi to achieve peace in a multicultural society 6? Cultural barriers to peace in a multicultural country like Mauritius had already been encountered in India by Mahatma Gandhi. Castes, religion, creed and colour and political appurtenance have undermined peace in India and we may be influenced of the work and philosophy of Mahatma Gandhi to inspire our political leaders, citizens and other religious groups to overcome the same barriers in the same way he did that is non-violence. However, Mahatma Gandhi has never been a political leader per se but a religious man instead. Through a contextual approach and without taboo, the co-authors try to reflect on the subject matter with particular reference to the Mauritian case study, to what extent Gandhiâ€™s philosophy is useful and omnipresent today and to what extent it can shed light in our fragile inter-multicultural society to avoid tensions among the different and existing social, religious and political groups.

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Satyalakshmi, Komarraju. "Mahatma Gandhi and Nature Cure." Indian Journal of Medical Research 149, no. 7 (2019): 69. http://dx.doi.org/10.4103/0971-5916.251660.

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Shepard, Mark. "Mahatma Gandhi And His Myths." Acorn 9, no. 1 (1997): 5–15. http://dx.doi.org/10.5840/acorn1997912.

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Wisarja, Ketut, and I. Ketut Sudarsana. "Konstruksi Masyarakat Menurut Mahatma Gandhi." ARISTO 6, no. 2 (July 1, 2018): 202. http://dx.doi.org/10.24269/ars.v6i2.1021.

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The cotruction of society that Gandhi is trying to build is a manifestation of his religious or religious faith. Where each individual jointly runs his life activity in the life of society as a holy dharma of religion. As dharma then every individual must be able to defeat any potential greed in developing autonomization of individuality to realize mutual interests. The idealization of society that Gandhi aspires to is inseparable from the idealization of the perfection of human beings as the main core of society. The idealization of society for Gandhi is what the Indian community calls the ashram. Ashram has in common with ashrama terminology. Ashram is the ideal conception of community building as a model community. Such community prototypes contain a set of cultural roots that make up the ideological constructions of society. The cultural roots are established as living principles that must be obeyed by the ashram citizens. The estuary of all is the enforcement of the principle of brotherhood of mankind. The value of humanity that is the culmination and the key word for every form of devotion by upholding that all human beings are equal and brothers, should not be exaggerated or feel more than others. This principle of 'all brothers' is the moral principle in Gandhi idealized society. The implications of Gandhi's thought increasingly find a point of relevance to forming civil society in Indonesia.

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Mitra, R. P. "Mahatma Gandhi and Tribal Development." Journal of the Anthropological Survey of India 68, no. 2 (December 2019): 234–44. http://dx.doi.org/10.1177/2277436x19886420.

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As we face intractable challenges of ever-increasing violence, growing inequalities, poverty, diseases and climate change all of which raise serious questions on our future existence, we once again turn to Mahatma Gandhi, his ideas and practices to face these adversities. The article engages with one such issue of tribes and the development initiatives of the state with ideas drawn from Gandhian economics and his model of social construction.

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&NA;. "Mahatma Gandhi on Organizational Redesign." Nursing Management (Springhouse) 28, no. 10 (October 1997): 7???11. http://dx.doi.org/10.1097/00006247-199710010-00001.

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Sharma, Arvind. "Accounting for Gandhi's allegorical interpretation of the Bhagavadgītā." Studies in Religion/Sciences Religieuses 32, no. 4 (December 2003): 499–509. http://dx.doi.org/10.1177/000842980303200407.

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Mahatma Gandhi is well known for offering an allegorical interpretation of the Bhagavadgī tā , whereas the more usual understanding of it in Hindu circles tends to be literal. This raises the question: what factors led Mahatma Gandhi to espouse an allegorical interpretation of the Bhagavadgī tā ? This paper concludes that Mahatma Gandhi preferred an allegorical interpretation on the basis of what he considered the "internal evidence" provided by the Mahā bhā rata and the Bhagavadgī tā and not under the influence of general exegetical trends, historical or contemporary, or of Arnold's translation or Theosophical, Jaina and Christian teachings or on account of his commitment to ahim sā .

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MALVIYA, MUKESH K. "Gandhi- A Spiritual Economist." Dev Sanskriti Interdisciplinary International Journal 6 (July 31, 2015): 31–33. http://dx.doi.org/10.36018/dsiij.v6i0.64.

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As an economist Mahatma Gandhi was different from the main stream tradition due to his emphasis on ethical aspect to promote economic development as well as a rejection of materialism. Inspired by American writer Henry David Thoreau throughout his life Gandhi was in search to find the ways by which poverty, backwardness and other socio, economic problems could be solved. Here is an attempt made in this paper to present the economic thoughts of Mahatma Gandhi and analyze the relevance of these concepts in the present era. In this process this study analyzes the spiritual economic thoughts of Mahatma Gandhi for a post modern construction of India and examines his views on Swadeshi, decentralization of economics and self sufficient village economy as a means to attain and achieve the economic self sufficiency of the nation. Through his thoughts, actions, movement and life style he advocated that economic activities can never be justified without ethics and non-violence. The economic aim of Gandhi was Sarvodaya, self sufficient village economy, preservation of ecology and full employment which were quite different than conventional economic.

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Riddick, John F. "Gandhi's Passion: The Life and Legacy of Mahatma Gandhi." History: Reviews of New Books 29, no. 4 (January 2001): 178. http://dx.doi.org/10.1080/03612759.2001.10527856.

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Kling, Blair B., and Dennis Dalton. "Mahatma Gandhi: Nonviolent Power in Action." American Historical Review 100, no. 2 (April 1995): 568. http://dx.doi.org/10.2307/2169131.

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Mehrotra, Ravi, and PrashantKumar Singh. "Mahatma Gandhi′s Perspective on Tobacco." Indian Journal of Medical Research 149, no. 7 (2019): 137. http://dx.doi.org/10.4103/0971-5916.251670.

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Irschick, Eugene F., and Dennis Dalton. "Mahatma Gandhi: Nonviolent Power in Action." Journal of Interdisciplinary History 26, no. 2 (1995): 365. http://dx.doi.org/10.2307/206676.

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Gautam, Vasundhara. "Revisiting Mahatma Gandhi through Haryanvi Folksongs." Nidan : International Journal for Indian Studies 6, no. 1 (July 2021): 48–65. http://dx.doi.org/10.36886/nidan.2021.6.1.4.

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Syiemlieh, David R. "Mahatma Gandhi and North East India." Journal of the Anthropological Survey of India 68, no. 2 (November 7, 2019): 151–57. http://dx.doi.org/10.1177/2277436x19877310.

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It is of concern to many in the North East that despite the tremendous influence Gandhi had on the region, there is as yet no detailed study of this involvement. It is appropriate that the North-Eastern Regional Centre, Anthropological Survey of India, is commemorating the life and work of the Mahatma. To an organization engaged in anthropological studies working primarily in the fields of physical anthropology and cultural anthropology and maintaining focus on indigenous populations, the study of the Mahatma is relevant, in his own time and remains so today. So significant has been his impact on humankind that for generations to come this man of peace and unique leadership will be remembered and emulated. The presentation will focus on the Indian national movement and Gandhi’s involvement and influence at the regional level in North East India.

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Gardner, Howard. "Mahatma Gandhi: A hold upon others." Creativity Research Journal 6, no. 1-2 (January 1993): 29–44. http://dx.doi.org/10.1080/10400419309534464.

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GREEN, CLIFFORD. "Dietrich Bonhoeffer's Letter to Mahatma Gandhi." Journal of Ecclesiastical History 72, no. 1 (April 9, 2020): 113–21. http://dx.doi.org/10.1017/s0022046920000093.

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This first publication of the newly-found letter to Gandhi from Dietrich Bonhoeffer is a window into his thinking in the early 1930s, a time of personal formation and of resistance to National Socialism. Western Christianity needed ‘a Christian peace movement’, and Bonhoeffer wanted to learn from Gandhi's movement ‘the meaning of Christian life, of real community life, of truth and love in reality’. The letter includes Bonhoeffer's critique of Western culture and the Church in Europe and America, his hopes for a Church regenerated by the Sermon on the Mount, and his appreciation and critique of Karl Barth

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Toit, Brian M. Du. "The Mahatma Gandhi and South Africa." Journal of Modern African Studies 34, no. 4 (December 1996): 643–60. http://dx.doi.org/10.1017/s0022278x00055816.

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The years that Gandhi spent in South Africa have been admirably described by several scholars. This articles traces the development of a philosophy which became uniquely identified with Gandhi, and then looks at his legacy in South Africa, especially his influence in the social, religious, and political spheres. How is it possible that the shadow of so apparently frail a figure was cast so widely over events during most of this century?

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Munshi, Surendra. "Learning Leadership: Lessons from Mahatma Gandhi." Asian Journal of Social Science 38, no. 1 (2010): 37–45. http://dx.doi.org/10.1163/156848410x12604385959407.

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AbstractThis paper considers what valuable leadership lessons can be learnt from Gandhi that may prove useful not only at the national and global levels but at the corporate and other organisational levels as well. A broad review of management research on leadership shows that we do not have at our disposal a unified theory of leadership with which we can make full sense of his contribution. It is argued that precisely the absence of such a theory should encourage us to draw lessons from varied backgrounds. Gandhi’s role gives credence to some of the most innovative management ideas on leadership. These ideas can only become richer if the full range of Gandhi’s achievements can be adequately comprehended. We need to pay attention in this respect to Gandhi’s vision inspired strategy.

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Allen, Douglas. "Mahatma Gandhi’s Philosophy of Nonviolence and Truth." Acorn 19, no. 1 (2019): 5–18. http://dx.doi.org/10.5840/acorn2019112510.

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In commemoration of the 150th birthday of M. K. ‘Mahatma’ Gandhi, Douglas Allen, author of Gandhi After 9/11, presents an overview of Gandhi’s philosophy focused on two key values or concepts: Truth (Satya) and Nonviolence (Ahimsa). The presentation is offered as an alternative to non-Gandhians, anti-Gandhians, or reactionary Gandhians who often over-idealized the man and his philosophy. With respect to Ahimsa or Nonviolence, it may be easy to see how the value works against overt, physical violence. However, for Gandhi such examples are only a small part of violence overall. For Gandhi, violence and nonviolence are multidimensional, encompassing our personal ego-driven desires and our widespread economic exploitations. Each dimension of violence or nonviolence is both causal and conditioning, beginning with the experiences of children. Ahimsa should therefore be approached as relational and interconnected. Gandhi approaches the structural violence of the status quo by insisting upon transformative structural nonviolence. Gandhi’s approach to Truth or Satya requires a distinction between Absolute Truth and relative truth. Although Gandhi works with an experiential knowledge of Absolute Truth, he was not an absolutist. Gandhi’s primary focus was upon relative truth, which yields temporary and imperfect ‘glimpses’ of the absolute. In relations with others, we seek kinship with bearers of relative truth. This is the significance of Gandhi’s claim that means and ends are intertwined. With others we seek mutual discovery of relative truths generating greater relative truth. Gandhi’s well known Absolute Nonviolence may prevent us from apprehending its relationship to relative transformations in contextual situations.

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Bligh, Michelle C., and Jill L. Robinson. "Was Gandhi “charismatic”? Exploring the rhetorical leadership of Mahatma Gandhi." Leadership Quarterly 21, no. 5 (October 2010): 844–55. http://dx.doi.org/10.1016/j.leaqua.2010.07.011.

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Kashin, Valeriy P. "Mahatma Gandhi about Jews and Jewish question." Asia and Africa Today, no. 7 (2022): 71. http://dx.doi.org/10.31857/s032150750020977-6.

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Mohandas Karamchand Gandhi, the leader of Indian liberation struggle and nonviolence adept, paid a lot of attention to the status of the Jews and the Jewish Question. According to the author, Gandhi considered the Jews to be a part of the Indian nation, and their participation in civil disobedience campaigns together with the Hindus and the Muslims to lead to the achievement of Home Rule. Gandhi condemned the idea of making the Jewish National Home in Palestine as well as the idea of making the state of Israel due to the fact that Palestine belonged to the Arabs like England belonged to the English and France belonged to the French. Therefore, Gandhi thought that the migration of the Jews to their historical motherland depends on the Arabs’ good will. Gandhi offered his own way of solving the Jewish Question. He thought the Jews should stay in the countries they were born in and lived in and oppose to the discrimination and pursuit with nonviolence actions following the example of the Indians in South Africa. M.K. Gandhi tried to persuade the Jews that nonviolence was in their interests and it was able to lead to the realization of the Jews’ ambitions even in the Nazi Germany. The author concludes that the reasonable criticism of Gandhi’s naïve beliefs did not affect his trust in universal abilities of nonviolence. Gandhi’s position of condemning the partition of Palestine and the making of the Jewish State had a tremendous impact on the external policy of India in the Middle East. This position made the dialogue between India and Israel rather complicated. As a result India was the latest country among the leading non-Arab and non-Muslim ones to send its ambassador to Israel in 1992.

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Murthy, C. S. H. N., Oinam Bedajit Meitei, and Dapkupar Tariang. "The Tale Of Gandhi Through The Lens: An Inter-Textual Analytical Study Of Three Major Films- Gandhi, The Making Of The Mahatma, And Gandhi, My Father." CINEJ Cinema Journal 2, no. 2 (June 4, 2013): 4–37. http://dx.doi.org/10.5195/cinej.2013.66.

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For over half a century Gandhi has been one of the favored characters of a number of films – Nine hours to Rama (1963) to Gandhi, My Father (2007). Gandhian ethos, life and teachings are frequently represented in varied ways in different films. The portrayal of Gandhi in different films can be grouped into two broad categories: i. revolving around his life, percept and practice as one category and ii. involving his ideas, ideals and views either explicitly or implicitly. The first category of the films include three broad films—Gandhi (1982), The Making of the Mahatma (1996) and Gandhi My Father (2007) and the other category of the films include Nine Hours to Rama (1963- English), Jinnah (1998- English), Sardar (1993), Dr. Babasaheb Ambedkar (2000), Hey Ram (2000), Lage Raho Munnabhai, (2006) etc. Grounded in the theory of inter-textuality through moving image method, the present study is a comparative analysis of examining the portrayal of Gandhi among the first category of three films ---Gandhi (1982- English) by Richard Attenborough, The Making of the Mahatma (1996) by Shyam Benegal and Gandhi, My Father (2007) by Feroz Abbas Khan with crisscross critiquing of the portrayal of Gandhi in the second category of films. Using Bingham’s (2010) discursive analysis on biopic films, the study seeks to show how Gandhi is perceived and depicted through the lenses of these three eminent directors vis-à-vis others from the point of intertextuality both ideologically and politically. Further the study would elaborate how different personal and social events in Gandhi’s life are weaved together by these directors to bring out the character of Bapu or Mahatma from Gandhi. For all the above critique, Gandhi’s autobiography-The Story of My Experiments with Truth-has been taken as a base referent

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Bagchi, Tilak. "Role of Mahatma Gandhi in the Life and Anthropology of Nirmal Kumar Bose." Journal of the Anthropological Survey of India 68, no. 2 (November 7, 2019): 245–54. http://dx.doi.org/10.1177/2277436x19877312.

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Nirmal Kumar Bose, a doyen of Indian anthropology, was very much motivated by the life, philosophy and vision of Mahatma Gandhi. Bose may truly be considered as a Gandhian anthropologist. His journey on Gandhian philosophy started in the 1930s when he left the University and joined the Salt Satyagraha Movement launched by Gandhi. Bose was engaged in Gandhian social reconstruction work in a Harijan slum. The slum was inhabited by the so-called untouchable people, like the Mochi, Hadi and Bauri. Later, along with some of his friends, Bose published Harijan, a journal of Mahatma Gandhi, and a few other writings of Gandhi in Bengali in 1942, when Gandhi initiated the Quit India Movement. In 1946, after the communal strike, Gandhi came to Noakhali on a peace mission. He invited Bose to stay with him as a Bengali teacher and interpreter. During this period, Gandhi often deputed his personal secretary, Pyarelal, for peace work in some villages. During the absence of Pyarelal, Bose had to perform the secretariat work of Gandhi as well. All this moulded the life of Bose on Gandhian thought and philosophy.

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Chauhan, Vijay. "Was Gandhi a Multiculturalist? Exploring the Rhetorical Leadership of Mahatma Gandhi." Political Discourse 7, no. 2 (2021): 228–37. http://dx.doi.org/10.5958/2582-2691.2021.00015.8.

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Howard, Veena Rani. "Gandhi, The Mahatma: Evolving Narratives and Native Discourse in Gandhi Studies." Religion Compass 1, no. 3 (April 27, 2007): 380–97. http://dx.doi.org/10.1111/j.1749-8171.2007.00024.x.

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Salim, Kamaruddin. "MAHATMA GANDHI DAN GERAKAN PEREMPUAN DI INDIA." Populis : Jurnal Sosial dan Humaniora 3, no. 2 (December 31, 2018): 809. http://dx.doi.org/10.47313/pjsh.v3i2.477.

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Rajan, Aneish. "Book Review: Atlantic Gandhi: The Mahatma Overseas." Social Change 44, no. 1 (February 14, 2014): 176–78. http://dx.doi.org/10.1177/0049085713514836.

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Allen, Douglas. "Mahatma Gandhi on Violence and Peace Education." Philosophy East and West 57, no. 3 (2007): 290–310. http://dx.doi.org/10.1353/pew.2007.0029.

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., Vikas. "MAHATMA GANDHI AND CIVIL - DISOBEDIENCE ( MODERN HISTORY)." International Journal of Multidisciplinary Research & Reviews 1, no. 4 (December 10, 2022): 01–12. http://dx.doi.org/10.56815/ijmrr.v1.i4.2022/1-12.

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Ravichandran, T. "A.K.Chettiar’s Documentary on Mahatma Gandhi - An Over View." Shanlax International Journal of Tamil Research 4, no. 4 (April 1, 2020): 131–41. http://dx.doi.org/10.34293/tamil.v4i4.3280.

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Mahatma Gandhi, popularly known as the Father of the nation, wasnot only a preacher but a committed practical idealist. For want of some earning he went to South Africa but totally transformed himself into a liberator of the downtrodden, suppressed Indian community. He successfully invented the weapon of ‘Satyagraha’ and retained the lost human right for the Indians in South Africa. He also did the same in India to politically liberatethe country from the British. Gandhi was a multi-faceted personality. He was a Lawyer, Journalist, Writer, Biographer, Ashram builder, great thinker, a Political leader, a spiritualist, a Constructive Worker and above all a humane person who practiced Truth and Nonviolence till his last breath.A.K.Chettiar was a Tamil Documentary Film Maker, Journalist and Traveloque writer. He ventured a priceless documentary on Mahatma Gandhi. A.K.Chettiar widely travelled in England, USA, South Africa and India. He met and filmed innumerable number of leaders like Romain Rolland, Maria Montessori, Sir C.V.Raman, Dr.S.Radhakrishnan, Pandit Jawaharlal Nehru, C.F.Andrews and many others. He collected about 50,000 feet (15,000 m) of film footage, edited them into 12,000 feet (3,700 m). That documentary film was released on 23rd August 1940 in Chennai. Later the Hindi Version was shown on 15th Aug. 1947 in Delhi and later the English version was shown in Los Angeles in the U.S. Without his efforts, many live pictures of Mahatma Gandhi would not have been available for us. His documentary, In the Footsteps of the Mahatma. Without him, we would not have got the opportunity to see the valuable footages of Gandhiji.

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Lai, Kangsheng. "Rhetorical Analysis on Expectations and Functions in Jawaharlal Nehru’s Eulogy for Mahatma Gandhi." Advances in Language and Literary Studies 10, no. 1 (February 28, 2019): 69. http://dx.doi.org/10.7575/aiac.alls.v.10n.1p.69.

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The paper introduces the life story of Mahatma Gandhi and Jawaharlal Nehru and then analyzes the relationship between the two great people in India. After Gandhi’s death, Jawaharlal Nehru delivered the eulogy for commemorating his intimate comrade and respectful mentor Mahatma Gandhi, the Father of India. Under generic constraints based on audience’s expectation and need, the eulogy is analyzed from the perspectives of two major expectations and five basic functions. Through the rhetorical analysis of Jawaharlal Nehru’s eulogy, it can be concluded that a good eulogy should meet audiences’ two major expectations and five basic functions.

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Weatherhead, Stephen. "The media-based stigmatisation of people who access benefits." Clinical Psychology Forum 1, no. 257 (May 2014): 8–10. http://dx.doi.org/10.53841/bpscpf.2014.1.257.8.

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Bhattacharjee, Nabanipa, and Shumona Goel. "Can We Hear Manu (Gandhi) Speak?" Journal of Human Values 26, no. 3 (September 2020): 277–84. http://dx.doi.org/10.1177/0971685820941988.

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In 1942, the recently bereaved Manu Gandhi arrived in Sevagram ashram, Wardha, to serve the aged Mahatma and his ailing wife Kasturba. In 1943, she was called to Poona, where the Mahatma and his associates were jailed. During that time, Manu began keeping a regular diary. Translated and published in 2019, the diary throws open the inner world of a lesser known Gandhi. This review article is a discursive reading of Manu’s daily diary. It begins by locating women in general and Manu in particular in contemporary Gandhiana. The contents of the diary are discussed subsequently, the focus being primarily on Manu as a young woman. Put differently, the article explores Manu’s feminine self (identity and agency) and its interface with larger questions of history such as nationalism and patriarchy. Finally, in an interrogative mode, it examines the possibility of retrieval of Manu’s (a woman’s) hitherto inaudible voice.

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Jha, Bhuwan Kumar. "Mahatma and Mahamana: Agreement within Differences." Indian Historical Review 49, no. 1 (June 2022): 143–65. http://dx.doi.org/10.1177/03769836221096248.

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Mahatma Gandhi and Mahamana Malaviya were the two giants of the Indian public life, leading the national movement in their own ways, largely together, and at times through different paths. By the time Gandhi came back to India in January 1915, having proven himself as a Satyagrahi and crusader against oppression, Malaviya had established himself as a leading light of the national movement, a great patriot who was also committed to the cause of Sanatanism and Hindu unity. Both knew about the activities of each other with Malaviya vocally supporting Gandhi’s Satyagraha in South Africa, his struggle for securing equal rights for Asian immigrants and putting in a combined endeavour in fighting the laws related to indentured labour. From 1916 onwards began a long journey of camaraderie that spanned beyond the temporary hiccups reflected at times in the differences of methods to be followed in the anti-imperialist struggle. Gandhi was enamoured by Malaviya’s ascetically simple life, his patriotism, his devotion to swadeshi, his will to mitigate the evils of untouchability and his ability to mobilise funds for the cause that lay close to his heart, while Malaviya showed strong faith in Gandhi’s selfless struggle to achieve Swaraj, his desire to unify people, his emphasis on indigenous handicraft industries, and leading the movement for eradication of untouchability. Notwithstanding the temporary strains owing mainly to Malaviya’s non-conformism to the idea of boycott in the non-cooperation movement or his disenchantment with Congress’s position of neutrality on Communal Award, they continued to share an extremely warm relationship.

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Chatterjee, Shankar. "Convergence of Assets under MGNREGS: Case from Amritsar District of Punjab." IRA-International Journal of Management & Social Sciences (ISSN 2455-2267) 9, no. 1 (October 25, 2017): 8. http://dx.doi.org/10.21013/jmss.v9.v1.p2.

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Mahatma Gandhi National Rural Employment Guarantee Act (MGNREGA) is a historic rural development Act aims to guarantee the 'right to work' through passing an Act in the Parliament. The Act while in implementation is known as Scheme so it is known as Mahatma Gandhi National Rural Employment Guarantee Scheme (MGNREGS). MGNREGA/MGNREGS is a powerful instrument for ensuring inclusive growth in rural India through its impact on social protection, livelihood security and democratic empowerment. In this note, a case where convergence of assets was initiated is presented from Dalam panchayat, Harshe Chinna block of Amritsar district. The study was carried out during first week of August 2017 by visiting the area.

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Thomas, Pius V. "Editorial: Remembering Mahatma as Gandhi: Gandhi as Political Philosopher and Social Theorist." Salesian Journal of Humanities and Social Sciences 10, no. 2 (December 12, 2019): v—xiv. http://dx.doi.org/10.51818/sjhss.10.2019.v-xiv.

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Badal, Bharat Prasad. "Gandhian Model of Community Development." Research Nepal Journal of Development Studies 3, no. 2 (December 31, 2020): 1–23. http://dx.doi.org/10.3126/rnjds.v3i2.34455.

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Gandhian Model of Community Development (GMCD) is a sustainable development model for governments in the central, provincial, and local levels of democratic federal countries in the world by the scientific analysis of Gandhian ideology in a specified community. Community Development is a method, a strategy, and a campaign to uplift human life settlements and to solve the community problems from a simple local perspective. The human settlement with local communal acceptance, local norms, and values, environmental protection, help and cooperation, trusteeship, health, education, sanitation, training, transportation, marketing, etc. are the major components of the Gandhian Model of Community Development. The global acceptance with local initiation, norms, knowledge and practices in the positive changes on human life is Gandhian Community Development. It is the core ideological view of the great leader of south Asia-Mahatma Gandhi. Mahatma Gandhi is also pronounced as second Buddha of the world. The main objective of the study is to develop a Gandhian Model of Community Development with the incorporation of thoughts and ideologies of Mahatma Gandhi. The study is the collection of Gandhian ideology with a programmatic model for the future development of the human being specified within the boundary with the specified indicators of the Gandhian Model of Community Development. It is a hermeneutic and historical interpretation of three universal truths- Generation, Operation, and Destruction for the liberation of human beings from a sustainable development strategy guided by Mahatma Gandhi. His ideas are herminuted in contemporary sustainable community development. In conclusion, the Gandhian Model of Community development is a model having Balance Sheet of Production and Consumption within the specified municipality and Gandhian Development Indicators for human liberation or development toward ultimate freedom.

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Prativi, Martina. "RELEVANSI AJARAN MAHATMA GANDHI DENGAN KONSEP KEBEBASAN (STUDI KASUS HAK ASASI MANUSIA)." Sebatik 23, no. 1 (June 1, 2019): 231–35. http://dx.doi.org/10.46984/sebatik.v23i1.474.

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Mahatma Gandhi menggulirkan konsep bermasyarakat yang lebih menekankan pada aspek-aspek kesetaraan manusia, sebagai kaum tertindas di india pada masa itu. Ahimsa, Nir-Kekerasan, satyagraha, hartal dan swadesi merupakan ajaran Gandhi yang bersifat merdeka untuk membebaskan masyarakat india dari penjajah. Paper ini mengambil studi pustaka dari tulisan – tulisan yang membahas ajaran Gandhi. Penulis menggunakan metode interpretasi dengan langkah sebagai berikut: inventaris data, klasifikasi data, deskriptif, analisis dan penarikan kesimpulan. Salah satu tujuan dari Paper ini adalah masyarakat membutuhkan perlindungan dalam melawan pemerintah yang semena – mena. Ajaran Gandhi telah membangun suatu pemikiran dengan paham kebebasan pada diri manusia terlebih dahulu dengan Ahimsa yaitu tanpa kekerasan. Melihat konsep kebebasan pada buku “jati diri Whitehead” dipaparkan bahwa kebebasan terdapat dua hal yaitu kebebasan negative dan kebebasan positif. Kebebasan positif adalah kebebasan yang terwujud pada diri manusia dalam mendapatkan haknya. Ahimsa sebagai inti dari ajaran gandhi mengajarkan rasa cinta damai dengan tanpa kekerasaan sebagai bentuk dari kebebasan positif.

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Journal articles on the topic 'Mahatma Gandhi'

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