Relevant bibliographies by topics / Gandhi

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Gandhi'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Gandhi"

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Merivirta, Raita. "Valkoisen linssin läpi." Lähikuva – audiovisuaalisen kulttuurin tieteellinen julkaisu 32, no. 4 (March 16, 2020): 7–24. http://dx.doi.org/10.23994/lk.90785.

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Englantilaisen Richard Attenborough’n ohjaama Gandhi (1982) on Mohandas K. Gandhin (1869–1948) elämää ihailevasti tarkasteleva historiallinen suurelokuva, joka kuvaa nimihenkilön elämän ohella myös sitä, kuinka brittiläinen imperiumi luopui Intiasta vuonna 1947 intialaisten vuosikymmeniä kestäneen itsenäisyyskamppailun jälkeen.Tässä artikkelissa Gandhia luetaan brittien itselleen kertomana tarinana imperialismistaan ja kolonialismistaan ja niiden päättymisestä Intiassa. Tähän liittyy kiinteästi kysymys rotusuhteista kolonisoidussa Intiassa. Artikkelissa kysytään mitä Gandhi kertoo katsojilleen imperialismista, kolonialismista ja britti-hallinnosta Intiassa? Mikä merkitys on Gandhia alinomaa ympäröivillä valkoisilla henkilöillä? Käytän elokuvan tarkasteluun postkoloniaalista näkökulmaa yhdistettynä kulttuurihistorialliseen lähestymistapaan.Siitä huolimatta, että Gandhi suhtautuu nimihenkilöönsä ja tämän väkivallattomaan vastarintaan kunnioittavasti ja myönteisesti, elokuva myös kaunistelee britti-imperialismia ja siihen liittynyttä rasismia ja nostaa keskeiseen asemaan valkoisia, angloamerikkalaisia toimijoita monien intialaisten itsenäisyystaistelijoiden ohi. Gandhi onkin imperialismin ja kolonialismin vastaisuudestaan huolimatta erinomainen esimerkki eurosentrisen diskurssin hallitsemasta elokuvasta ja valkopestystä historian tulkinnasta. Elokuvaan on kirjoitettu runsaasti valkoisia, länsimaisia henkilöitä, jotka eivät elokuvan kuvaamien tapahtumien ja tulkintojen kannalta olisi olleet historiallisesti välttämättömiä. Gandhi kuvaa ”tavalliset britit” hyvinä yksilöinä ja ”tavalliset intialaiset” potentiaalisesti väkivaltaisina ja väkijoukkojen osana. Brittiläinen Intia ei elokuvassa tunnusta rasistisuuttaan, vaan kysymys imperialismista esitetään kysymyksenä Intian parhaasta hallinnosta ja hallinnasta.Through a White Lens: Imperialism, Racialization and Media in GandhiThe British film Gandhi (1982), directed by the English filmmaker Richard Attenborough, presents an admiring portrait of the Indian leader Mohandas K. Gandhi (1869–1948). Along with the life of the mahatma, the grand historical film also depicts (by necessity) the Indian independence struggle and the withdrawal of the British from India in 1947. In this article, Gandhi is read as a British narrative about British imperialism, colonialism, and the decolonization of India. These are inextricably intertwined with racial relations in colonial India.The article examines what Gandhi tells its viewers about imperialism, colonialism, and the British rule in India and asks, what is the meaning of all the white characters surrounding Gandhi. The film is analyzed from a postcolonial perspective.Despite the film’s respectful and admiring take on Gandhi and his philosophy and method of nonviolence, Gandhi also sanitizes British imperialism and racism, and has white, Anglo-American characters in central roles, all the while omitting or downplaying the role of many central Indian historical figures. It can be argued that though Gandhi is written in principle as an anti-imperialist and anti-colonialist text, it is also a prime example of Eurocentric and whitewashed historical interpretation. A number of white, Western characters who are not historically integral or necessary to the story being told have been included in the film. “Ordinary Brits” are depicted as good guys in Gandhi – British imperialists are an estranged elite – whereas “ordinary Indians” appear as potentially violent members of a mob. The British India of Gandhi does not admit its racist character, and the question of imperialism is presented as a question of the best possible governance of India.
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Ruma, University of Malaya, Malaysia, Mustapha Bala. "Autobiography as Objectification: Re-presenting the Subaltern in Gandhi’s <i>The Story of My Experiments with Truth<i>." Asiatic: IIUM Journal of English Language and Literature 10, no. 1 (June 15, 2016): 198–212. http://dx.doi.org/10.31436/asiatic.v10i1.754.

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This paper examines the rhetorical strategies employed in Gandhi’s autobiography, The Story of My Experiments with Truth (1927). Specifically, the paper focuses on how Gandhi constructs his narrative of identity by purporting to represent the interests of subaltern Indians in British India and South Africa. Its central argument is that in the process of framing the narrative of self, Gandhi’s autobiography objectifies the Indian masses by employing negative tropes to describe their attitudes towards cleanliness and sanitation. The paper demonstrates that by projecting them as dirty and unamenable to change, Gandhi indirectly creates a binary opposition between himself and the subalterns. It concludes that, in spite of his claims of solidarity with the oppressed, Gandhi ends up objectifying them as “others.”
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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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Bush, Elizabeth. "Grandfather Gandhi by Arun Gandhi." Bulletin of the Center for Children's Books 67, no. 11 (2014): 573. http://dx.doi.org/10.1353/bcc.2014.0513.

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Semelin, Jacques, and Claude Markovits. "Gandhi." Vingtième Siècle. Revue d'histoire, no. 70 (April 2001): 178. http://dx.doi.org/10.2307/3771734.

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Presbey, Gail M. "Gandhi." Acorn 13, no. 1 (2005): 42–44. http://dx.doi.org/10.5840/acorn2005/20061316.

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Parekh, B. "Gandhi." English Historical Review 119, no. 482 (June 1, 2004): 828–29. http://dx.doi.org/10.1093/ehr/119.482.828.

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Ould Sneiba, Ely. "Gandhi, Ruskinian Hero." International Journal of Science and Research (IJSR) 12, no. 4 (April 5, 2023): 6–9. http://dx.doi.org/10.21275/sr23314143246.

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Juergensmeyer, Mark. "Global Gandhi." Social Change 51, no. 1 (March 2021): 12–22. http://dx.doi.org/10.1177/0049085721991585.

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Gandhi is regarded as something of a global saint, and his non-violent methods of satyagraha have been employed around the world—these alone would make him a figure relevant to the global age. But what is even more significant about his thinking is the applicability of satyagraha in situations of a diverse multicultural milieu. The satyagraha methodology of conflict resolution assumes that although there is a truth to be found in conflicting perspectives, there is no one side that is necessarily correct, there is no moral standard. Gandhi’s approach to conflict requires an engagement of contending sides to see what elements of their positions are truthful and to build a new syncretic view of truth based on this engagement. It is an approach to moral consensus and conflict resolution that is particularly relevant to the multicultural situation of globalised societies in the contemporary world.
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Barford, Robert. "Gandhi Today." Acorn 3, no. 2 (1988): 27–30. http://dx.doi.org/10.5840/acorn1988/19893/42/111.

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Dissertations / Theses on the topic "Gandhi"

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Ahir, Nisha. "Mahatma Gandhi, M.D.?" Miami University Honors Theses / OhioLINK, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=muhonors1111688178.

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Holzwarth, Simone. "Gandhi and Nai Talim." Doctoral thesis, Humboldt-Universität zu Berlin, Kultur-, Sozial- und Bildungswissenschaftliche Fakultät, 2016. http://dx.doi.org/10.18452/17651.

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Mohandas Karamchand Gandhi, Ikone der indischen Unabhängigkeitsbewegung, war überzeugt davon, dass eine neue soziale Ordnung für ein Indien frei von kolonialer Unterdrückung und basierend auf seinen Ideen von sarvodaya (Wohlstand für alle), swaraj (Selbstbestimmung) und wirtschaftlicher Unabhängigkeit nur mit einem radikalen Wandel im Bildungsbereich Realität werden konnte. Er kritisierte, dass Bildung vornehmlich auf die Bedürfnisse der städtischen Eliten, der Kolonialverwaltung und -wirtschaft ausgerichtet war und hatte die Vision einer ‚neuen‘ Bildung, später auch bekannt als Basic Education oder Nai Talim, basierend auf ruralem Handwerk und Landwirtschaft und damit fokussiert auf die ländliche Bevölkerung. Die vorliegende Dissertation rekonstruiert die Herausbildung von Gandhis Bildungsideen und verschiedene Versuche zu deren Institutionalisierung. Dabei kontextualisiert sie seine Sichtweisen vor dem Hintergrund der Debatten um diverse Vorstellungen einer neuen sozialen Ordnung in der indischen Unabhängigkeitsbewegung, zeigt auf, wie seine Bildungsideen eng verknüpft waren mit seiner Kritik an der Kolonialherrschaft und nimmt seine Ideen vom Zusammenhang zwischen Bildung und sozialer Transformation in den Blick. Besonderes Augenmerk gilt dabei Gandhis Vorstellungen von manueller Arbeit und welche Rolle er ihr im Bildungsprozess zudachte. Bei der Analyse seiner Ideen und Metaphern und seiner Vision von Nai Talim nimmt die Arbeit auch die diversen damit verbundenen Inspirationsquellen in den Blick und fokussiert auf die von ihm konstruierten symbolischen Bedeutungswelten und visuellen Elemente, die ein wichtiger Teil seiner Selbstrepräsentation und Massenmobilisierung waren und später auch ihren Niederschlag in Bildungsrealitäten fanden. Nicht zuletzt analysiert die Arbeit Institutionalisierungsprozesse, ihre Widersprüche, die Kritik an Gandhi’s Ideen und den Wandel von Gandhis ‚Pädagogik der manuellen Arbeit‘ hin zu einer ‚Pädagogisierung der manuellen Arbeit‘.
Mohandas Karamchand Gandhi, the icon of the Indian independence movement, was convinced that a new social order for an India free from colonial subjugation and based on his ideas on sarvodaya (the welfare of all), swaraj (self-rule) and economic self-sufficiency could only become reality with a radical shift in education. He criticized the fact that, hitherto, education had been primarily targeted at the urban elites and the needs of the colonial government and economy and envisioned a ‘new’ education, later also known as Basic Education or Nai Talim, centred on rural crafts and agriculture and targeted especially at village populations. This dissertation traces the historical development of Gandhi’s educational ideas. It reconstructs his vision of Nai Talim primarily based on his own writings and reflections, contextualises it in ongoing debates in the independence movement on the future of India’s social order and analyses how his vision was embedded in his critique of British colonial rule and in the connection he made between education and social reconstruction. A focus thereby is also his understanding of manual labour in society and its relationship with the education process. Analysing key ideas and metaphors in his educational thought, the dissertation refers to his sources of inspiration, his use of symbolism and the visual in his self-presentation and mass mobilization and how elements of these symbolic worlds of meaning also became part of education programmes. Finally, it also deals with the diverse institutional developments based on Gandhi’s education ideas, their inherent contradictions, the criticism they generated and the shift from his ‘pedagogy of manual work’ to a ‘pedagogization of manual work’.
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Pillay, Koneshverrie. "Mahatma Gandhi : a psychobiographical study." Thesis, Nelson Mandela Metropolitan University, 2009. http://hdl.handle.net/10948/1159.

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The study is of a psychobiographical nature, employing a psychological theory as a paradigm within which to uncover the narrative of an individual’s life. There are relatively few studies of this nature, particularly with a South African focus. The study applied a qualitative psychobiographical research method which aimed to describe Mahatma Gandhi's psychological development according to Erik Erikson’s (1950) Psychosocial Developmental Theory. Mohandas Karamchund Gandhi or Mahatma Gandhi as he was generally known was a major political and spiritual leader. Although much has been written on his life, a psychobiography has not yet been written. He was chosen as the research subject through purposive sampling on the basis of interest value, uniqueness and significance of his life. The data collection and analysis was conducted according to Yin’s (1994) ‘analytic generalization’ which incorporated Erikson’s theory of psychosocial stages. Alexander’s (1988) nine proposed guidelines assisted in the process of data analysis. The study concluded that Gandhi had attained the ego virtues of hope, will, purpose, competence, fidelity love, care and wisdom as proposed by Erikson’s (1950) Psychosocial Developmental Theory within the delineated age frame.
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Vettickal, Thomas V. "Sarvodaya of Mahatma Gandhi, realistic utopia." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq35355.pdf.

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Bansal, Anupam. "Indira Gandhi National Centre for Arts." Kansas State University, 1996. http://hdl.handle.net/2097/36073.

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Sharma, Sanjeev. "An inquiry into Kenneth Frampton's 'Critical Regionalism' : Charles Correa's Gandhi Memorial Museum & Balkrishna Doshi's Gandhi Labor Institute." Kansas State University, 1994. http://hdl.handle.net/2097/36068.

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Cox, Peter. "Gandhi and post-development : re-enchanting emancipation." Thesis, University of Liverpool, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.577191.

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Historically, emancipation has been interpreted as inseparable from modernity. Emancipation has been configured in terms of an increase in reason and a commensurate 'disenchantment' and a banishment of the sacred. The emergence of post-development as a recognisable discourse within the field of development studies and practice has raised important questions regarding understandings of social progress. Notable in the literature and practice of post-development is an increased reference to the human spirit and 'spirituality' as an integral part of the process of social liberation. According to Marxist theory, such reference undermines its emancipatory potential. This thesis provides an alternative way of interpreting this return of the sacred by arguing that post-development is more fruitfully interpreted as a reinvention of Gandhian praxis. Moreover, the conjunction of Gandhian categories with post-colonial and post-developmental analyses provide an alternative lens through which to frame a model of emancipation more appropriate to the context of post-modernity. This process foregrounds issues of agency and identity in social change locating discussion of the spiritual in activist narrative as central to the structural processes of social change. The framework produced by these discussions is subsequently employed in order to examine the verity of environmentalist claims to emancipation. The argument is informed by ongoing post-development activism in North India and a range of new social movement activity. Fundamental to the approach is the need to focus on the ongoing processes involved in social transformation as a means to emancipation, rather than to any pre-determined aims. In conclusion, I show how the conjunction of Gandhian thought and post-development. is providing a framework for re-enchanted understandings of emancipatory action. Contingent upon their location, such emancipations are applicable to the 'North' as well as the 'South'.
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Jalia, Aftab Amirali. "Refiguring the sketch : the Nari Gandhi cartographic." Thesis, Massachusetts Institute of Technology, 2008. http://hdl.handle.net/1721.1/43905.

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Thesis (S.M.)--Massachusetts Institute of Technology, Dept. of Architecture, 2008.
Includes bibliographical references (p. 115-117).
Nariman Dossabhai Gandhi, one of the earLiest proponents of organic architecture Taliesin and heaviLy influenced by Frank LLoyd Wright's teachings on the same subj personal understanding of the term: organic, extending it beyond his mentor's architectural rendition. Nari Gandhi defied the Legal and social norms that govern most present day ... Less-known exemplar of the organic ideology. This study of his works is placed in th that saw the emergence of new social thought, culture and architectural ... nation wanting to renew its physical identity. My thesis looks at his Life, unusual working ... and attempts to understand the ramifications of the rarity he embodied. A 37 mln film, researched and shot in India, accompanies this text and is the first like and works.
by Aftab Amirali Jalia.
S.M.
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Power, Shahed Ahmed. "Gandhi and deep ecology : experiencing the nonhuman environment." Thesis, University of Salford, 1990. http://usir.salford.ac.uk/14753/.

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The present study concentrates on the experience of nature in the life of Mohandas K. Gandhi. This detailed environmental biography of Gandhi follows him from the early years in India, through his years in England as a young man and on to South Africa where his beliefs about humanity's proper relationship with the nonhuman world were shaped. There is also a detailed examination of his dietary and nature-cure experiments which date from his years in England, 1888 - 1891, with a discussion of the original works that he cites in his own writings. Diet involves a most intimate relationship with the nonhuman environment. Gandhi sought a diet which involved the least unavoidable violence and which the poor could afford. Health for Gandhi was a state of total well-being - social, physical and spiritual. Gandhi established communities of workers dedicated to service, first in South Africa at Phoenix Settlement and Tolstoy Farm, and then in India at Sabarmati Ashram and Sevagram. Here his respect for the integrity of other living beings was tested by experience. Rabid dogs, the threat of venomous snakes to both livestock and humans, and the nuisance of monkeys pilfering from the ashram's fruit trees and vegetables were situations that had to be resolved. Since its inception in 1972 the Deep Ecology movement has been linked with the name of the Norwegian ecophilosopher Arne Naess, who has also devoted many years to an analysis of Gandhi's philosophy. The experience of nature and reflection on humanity's right relationship with the nonhuman environment is brought up to the present-day via a consideration of some of the individuals and indigenous people that deep ecology acknowledges as part of its background, such as Henry Thoreau, John Muir, Mary Austin, Aldo Leopold and Richard St. Barbe Baker.
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Jahanbegloo, Ramin. "Gandhi et la pensee occidentale (thoreau, ruskin, tolstoi)." Paris 4, 1998. http://www.theses.fr/1997PA040264.

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Cinquante apres son assassinat, m. K. Gamdhi reste indeniablement l'une des figures politiques et morales les plus marquantes de l'histoire de l'humanite. Homme d'une profondeur quasiment insondable et personnage hors de commun, gandhi etait a la fois un grand sage et un grand politicien. Au contraire des vieux sages indiens, gandhi considerait la politique comme une dimension de la vie humaine a trouvers laquelle il fallait essayer d'atteindre ce qu'il appelait "l'esprit de verite". La vision politique de gandhi se presente donc comme un nouvelle attitude dans la pensee politique de l'indemoderne. En verite l'attitude de gandhi en ce domaine releve strictement de son evolution spirituelle. On doit rappeler qu'il a ete profondement marque pas d'autres sources intellectuelles que la pensee indienne et notamment par trois grands penseurs du xixe siecle: ruskin, thoreau et tolstoi. Si le royaum de dieu est en vous de tolstoi permet a gandhi de vivifier sa passion pour la parole du christ et de raffermir sa foi en l'ahimsa, unto this last de ruskin, lui offre une nouvelle vision pratique de la vie de la communaute. Quant a h. D. Thoreau, il consolide intellectuellement la valeur de satyagraha inaugure par gandhi en afrique du sud
Mahatma gandhi was one of those rare human beings who was simultaneously a theoretician and practicioner of non-violence. Gandhi possessed an inner conviction that non-violence was not only one of the key words of his own century but of centuries still to come. It is in this sense that his ideas on non-violence and tolerance transcend the context of india itself, even though these ideas were initially conceived in relation to india's independence and future. Nevertheless, in spite of what may seem obvious, it is no mere truism to state that gandhi would not have been gandhi had he not been born indian. But at the same time, gandhi also sought support for his ideas of tolerance and non-violence in other cultures. In all likelihood, he was deeply influenced by three thinkers of the west: thoreau, ruskin andtolstoy. It was leo tolstoy who exerted the greatest influence on gandhi's thought through his concept of love. Thoreau's book, on the duty of civil disobedience provided gandhi with a solid foundation for his satyagraha in south africa. And last but not least, ruskin awakened gandhi's conscience on the idea of community and simplicity
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Books on the topic "Gandhi"

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Zhuping, Jiang, ed. Gandi tu zhuan: Mohandas Gandhi. Beijing Shi: Zhongguo shu ji chu ban she, 2004.

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Casolari, Marzia. Gandhi After Gandhi. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003198697.

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Sanghavi, Champaklal. Gandhi aavya Gandhi gaya. Ahmedabad: Chamaklal Sanghavi, 1994.

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1917-, Nanda B. R., and Indian Council for Cultural Relations., eds. Mahatma Gandhi 125 years: Remembering Gandhi, understanding Gandhi, relevance of Gandhi. New Delhi: Indian Council for Cultural Relations & New Age International Publishers, 1995.

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Fulop-Miller, Rene 1891. Liening yu Gandi: Lenin and Gandhi. [Beijing: Beijing zhong xian tuo fang ke ji fa zhan you xian gong si, 2012.

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Guangjian, Wu, ed. Liening yu Gandi: Lenin and Gandhi. [Beijing: Beijing zhong xian tuo fang ke ji fa zhan you xian gong si, 2007.

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Guangjian, Wu, ed. Liening yu Gandi: Lenin and Gandhi. [Beijing: Beijing zhong xian tuo fang ke ji fa zhan you xian gong si, 2012.

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Bush, Catherine. Gandhi. New York: Chelsea House, 1985.

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Fischer, Louis. Gandhi. Buenos Aires, Argentina: Javier Vergara Editor, 2000.

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Rogers, Susan. Gandhi. Columbus, Ohio: Zaner-Bloser, Inc., 2005.

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Book chapters on the topic "Gandhi"

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Hazama, Eijiro. "Rethinking Gandhi's secularism." In Gandhi After Gandhi, 98–118. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003198697-10.

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Corazza, Chiara. "Gandhi and Pan-Africanism (1919–45)." In Gandhi After Gandhi, 22–34. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003198697-4.

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Casolari, Marzia. "Introduction." In Gandhi After Gandhi, 1–5. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003198697-1.

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Concilio, Carmen. "Gandhi's Legacy in South Africa through literature and arts." In Gandhi After Gandhi, 35–45. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003198697-5.

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Casolari, Marzia. "Partitions and beyond." In Gandhi After Gandhi, 74–97. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003198697-9.

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Carosso, Andrea. "“Stride toward Freedom”." In Gandhi After Gandhi, 46–53. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003198697-6.

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Torri, Michelguglielmo. "The Mahatma and the Muslims. Gandhi's role in making India's partition inevitable." In Gandhi After Gandhi, 57–73. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003198697-8.

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Patil, Pallavi Varma, and Roshni Ravi. "A Nayi, Nai Talim." In Gandhi After Gandhi, 134–41. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003198697-13.

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Kumar, Pratyush. "Gandhi and the culture of constitutionalism." In Gandhi After Gandhi, 9–21. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003198697-3.

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Mandal, Jagyoseni. "Gandhi's visionary critique of industrialisation and Western civilisation in the light of India's globalised economy today." In Gandhi After Gandhi, 121–33. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003198697-12.

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Conference papers on the topic "Gandhi"

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Sharma, Namrata. "What Lessons Can We Learn From Mahatma Gandhi for Citizenship Education?" In 2021 AERA Annual Meeting. Washington DC: AERA, 2021. http://dx.doi.org/10.3102/1687003.

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Ray, Prabhash Chandra. "River Rejuvenation Initiatives in Karnataka under Mahatma Gandhi National Rural Employment Guarantee Scheme." In River Rejuvenation Kumudvathi Model. The Geological Society of India, 2020. http://dx.doi.org/10.17491/cgsi/2020/156161.

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Imam, Hassan. "From Mahatma to God Understanding Gandhi in Cultural Perspectives of the Indian National Movement." In Annual International Conference on Contemporary Cultural Studies. Global Science & Technology Forum (GSTF), 2013. http://dx.doi.org/10.5176/2382-5650_ccs13.10.

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Morgan, Mandy, and Leigh Coombes. "1E.002 Gandhi Nivas: a collaborative, early intervention to improve safety from family violence." In Virtual Pre-Conference Global Injury Prevention Showcase 2021 – Abstract Book. BMJ Publishing Group Ltd, 2021. http://dx.doi.org/10.1136/injuryprev-2021-safety.18.

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Sharma, Namrata. "A Value-Creating Approach to Curricula in India: Gandhi and the Legacy of Nonviolence." In AERA 2022. USA: AERA, 2022. http://dx.doi.org/10.3102/ip.22.1883171.

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Sharma, Namrata. "A Value-Creating Approach to Curricula in India: Gandhi and the Legacy of Nonviolence." In 2022 AERA Annual Meeting. Washington DC: AERA, 2022. http://dx.doi.org/10.3102/1883171.

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Kumar, Arvind, Shubham Shrotriya, and Mahesh Chandra. "Role of temporal amplitude modulation in Indian Political Scenario: Narendra Modi vs. Rahul Gandhi." In 2021 5th International Conference on Information Systems and Computer Networks (ISCON). IEEE, 2021. http://dx.doi.org/10.1109/iscon52037.2021.9702318.

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Roy, B. C., and R. Ekambaram. "Condition assessment, rehabilitation and upgradation of stadia in Delhi using modern technology." In IABSE Congress, Ghent 2021: Structural Engineering for Future Societal Needs. Zurich, Switzerland: International Association for Bridge and Structural Engineering (IABSE), 2021. http://dx.doi.org/10.2749/ghent.2021.1761.

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<p>India organized the Commonwealth Games in New Delhi in 2010 for which some new stadia were built while some others were renovated. Delhi organized the Asian Games in 1982 successfully building new stadiums. The intervening period of over 25 years had witnessed major advancement in sports technology. Upgrading the stadia using advanced assessment methods and satisfy more stringent requirements were major challenges to ensure that their service lives are extended and that they remain versatile.</p><p>The stadia remodelled/retrofitted were Jawaharlal Nehru Stadium (JNS), Dr. S. P. Mukherjee Swimming Pool Complex, (SPM), Indira Gandhi Indoor Stadium Complex (IG), and Major Dhyan Chand Stadium. In JNS, the centrepiece of the Games, the open spectator stands needed to be covered accommodating the constraints imposed by the existing playing field. SPM, which was open to sky, required an indoor facility. The IG indoor stadium, hosting gymnastics, required major repair and retrofitting. The paper details these efforts</p>
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Roy, B. C., and R. Ekambaram. "Condition assessment, rehabilitation and upgradation of stadia in Delhi using modern technology." In IABSE Congress, Ghent 2021: Structural Engineering for Future Societal Needs. Zurich, Switzerland: International Association for Bridge and Structural Engineering (IABSE), 2021. http://dx.doi.org/10.2749/ghent.2021.1761.

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<p>India organized the Commonwealth Games in New Delhi in 2010 for which some new stadia were built while some others were renovated. Delhi organized the Asian Games in 1982 successfully building new stadiums. The intervening period of over 25 years had witnessed major advancement in sports technology. Upgrading the stadia using advanced assessment methods and satisfy more stringent requirements were major challenges to ensure that their service lives are extended and that they remain versatile.</p><p>The stadia remodelled/retrofitted were Jawaharlal Nehru Stadium (JNS), Dr. S. P. Mukherjee Swimming Pool Complex, (SPM), Indira Gandhi Indoor Stadium Complex (IG), and Major Dhyan Chand Stadium. In JNS, the centrepiece of the Games, the open spectator stands needed to be covered accommodating the constraints imposed by the existing playing field. SPM, which was open to sky, required an indoor facility. The IG indoor stadium, hosting gymnastics, required major repair and retrofitting. The paper details these efforts</p>
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Dewal, Om Prakash, and Amit Kumar. "Education for All: Practical Training for Heterogeneous Groups of Learners- An IGNOU Experience." In Tenth Pan-Commonwealth Forum on Open Learning. Commonwealth of Learning, 2022. http://dx.doi.org/10.56059/pcf10.7457.

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The teaching-learning process has undergone a major shift due to the Covid-19 pandemic. The situation has necessitated the use of online media more aggressively to reach out to learners and address their academic needs. However, the digital divide prevalent in many parts of the world is a stumbling block. Academic Programme delivery through technological interventions, having a judicious mix of online and broadcast media, was the solution, Indira Gandhi National Open University thought of while delivering their MA (Journalism & Mass Communication) Programme. // The university has been using various ICTs extensively such as radio, television, interactive radio counselling, broadcast-based teleconferencing, Google Classroom, Google Meet, Face book, WhatsApp, YouTube etc. in complementary and supplementary modes; in addition to printed Self Learning Materials. The use of digital online resources like social media, MOOCs and OERs mixed with traditional broadcasting channels paved the way for skill-oriented training and successful delivery of the programme.
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Reports on the topic "Gandhi"

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Remias, Stephen, Alexander Hainen, Jijo Mathew, Lelitha Vanajakshi, Anuj Sharma, and Darcy Bullock. Travel Time Observations Using Bluetooth MAC Address Matching: A Case Study on the Rajiv Gandhi Roadway: Chennai, India. Purdue University, July 2017. http://dx.doi.org/10.5703/1288284316505.

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Currie, K. L. Geology, Gander River-Gander Bay region, Newfoundland. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 1997. http://dx.doi.org/10.4095/209111.

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Currie, K. L., and H. Williams. Geology, Gander River, Newfoundland. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 1995. http://dx.doi.org/10.4095/205322.

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Dauber, Cori E. The Goose and the Gander. Fort Belvoir, VA: Defense Technical Information Center, April 2010. http://dx.doi.org/10.21236/ada517566.

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Piasecki, M. A. J. Tectonics across the Gander-Dunnage boundary in northeastern Newfoundland. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 1992. http://dx.doi.org/10.4095/133580.

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Williams, H., M. A. J. Piasecki, and D. Johnston. The Carmanville Melange and Dunnage - Gander Relationships in Northeast Newfoundland. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 1991. http://dx.doi.org/10.4095/132580.

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Currie, K. L. Ordovician-Silurian stratigraphy between Gander Bay and Birchy Bay, Newfoundland. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 1993. http://dx.doi.org/10.4095/134266.

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Currie, K. L. A new look at Gander-Dunnage relations in Carmanville map area Newfoundland. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 1992. http://dx.doi.org/10.4095/132876.

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Do, EungJo. The Gando Dispute and the Future of Northeast Asia's Stability. Fort Belvoir, VA: Defense Technical Information Center, March 2011. http://dx.doi.org/10.21236/ada547174.

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Currie, K. L. A tale of shale-stratigraphic problems in the Gander River map area, Newfoundland. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 1995. http://dx.doi.org/10.4095/205107.

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