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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Dr., Nasreen L. Shaikh. "Influence of Gandhian Ideology on R. K. Narayan's 'Waiting for Mahatma'." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 04 (October 27, 2023): 374–76. https://doi.org/10.5281/zenodo.10138359.

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Mahatma Gandhi struggled for the sake of Indian freedom and development. Indian English literature has great impact of Gandhian ideology. The great Indian trio, R.K Narayan, Mulk Raj Anand, Raja Rao has explored Gandhian thoughts in their coritings their novels Follow Gandhian and his Principles of Non-violence, Truth, Brotherhood, Satyagraha and views on untouchability. This paper aims at the exploration of some of the Gandhian principles. that later became Gandhian ideology as reflected in Narayana's movel waiting for Mahatma.

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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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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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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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Dr., Shilpa Namdevrao Shendge. "Mahatma Gandhi and Literature." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 04 (October 28, 2023): 625–30. https://doi.org/10.5281/zenodo.10278932.

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Mahatma Gandhi is the world's most noteworthy educator of humanity. Gandhiji was a famous writer who has captured the creative mind of scholars of various classes from verse, exposition, fiction to non-fictions. He is an immense source of thinking of himself and has affected various disciplines. Mahatma Gandhi, a man who has been much discussed and expounded on, wrote many works of writing. They were assortments of his articles and speech on truth and Ahimsa, Swadeshi and Charkha or of his locations to ladies, under studies and sovereigns. Numerous writers from different fields like history, governmental issues, theory, writing, social science and so forth have Gandhiji as their focal subjects. His style of composing was basic, exact, clear and absent any trace of phonies as his own life. Gandhiji's works convey his earnest want that the world ought to follow his convictions and non - brutal strategies for world harmony and harmony. His journalistic works maintained him as an exemplary media man. 

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Ananya, Rai. "Mahatma Gandhi A Dual Personality." International Journal of Trend in Scientific Research and Development 2, no. 5 (August 17, 2018): 1127–29. https://doi.org/10.31142/ijtsrd17048.

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Mahatma Gandhi, the Father of the Nation is always an inspiring one for the people not only for India but people for all over the world. The gentlemen who was admired by the Martin Luther King Jr., Barack Obama and may more is now facing the number of criticism of Indian people. How one can criticize whose focus was only to see India develop. Thus, in this paper the researcher tries to throe light on the haters and the great critic of Gandhi who not only criticize him for the type of politics he followed but also on the basis of personal life he lived upon. Theirs is always a great debate between the haters and lovers of Gandhi. In this paper, the researcher covered all sphere of Gandhi's life in starting from the working in Law Firm of South Africa to the 1947 independence of India. In between both, the paper includes the circumstances and the atmosphere and what Gandhi faced. In this paper, the researcher made the continuance efforts to made the reluctant things come in front and till what extent Gandhi's ideology is applicable in the present scenario. Ananya Rai "Mahatma Gandhi: A Dual Personality" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-2 | Issue-5 , August 2018, URL: https://www.ijtsrd.com/papers/ijtsrd17048.pdf

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Dr., More Babruwan. "Educational Philosophy of Mahatma Gandhi." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 04 (October 28, 2023): 667–70. https://doi.org/10.5281/zenodo.10279114.

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Mahatma Gandhi's ways and his ideals seem to be the only answer to overcome the present ever growing problem of terrorism which is leading the world to a doomsday. Mahatma Gandhi was leader of the past runs into the present and marches towards the future. He had always been a leader of the time ahead. He placed the theory of all-round development of the children through only education. Training of heart and building of character were also emphasized by him. Learning by doing was the famous guiding principle of Mahatma Gandhi. The educational experiments which he tried in Africa were further continued at Sabarmati and Sewagram in future life. Sabarmati Ashram was established in May 1915.  After that Mahatma Gandhi founded the Sewagram Ashram near Wardha in April 1935. In this Ashrama Gandhiji conceived the idea of his new system of education which is commonly known as Basic Education. The Scheme of Basic Education is a plan of education made by Mahatma Gandhi and it is  a part of his  educational Philosophy forever.

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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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Dr., Kamble Balu Atmaram. "Relevance of Gandhian Philosophy in Contemporary World." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 05 (October 28, 2023): 148–53. https://doi.org/10.5281/zenodo.10182048.

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Mohandas Karamchand Gandhi was a saint and a moral revolutionary. M.K. Gandhi has exercised the most powerful influence on modern world. Mahatma Gandhi is not merely a political philosopher; it is a message and philosophy of life. For quite some time it was considered that Gandhian philosophy and methods of struggle could not be put actual practice and with that these philosophy and methods have established their effectiveness. While M.K. Gandhi lived most of the people thought that his ideas are relevance only to win freedom for India from the British rule. So many persons were not convinced by his faith in Truth and non-violence; they agreed that this was the only strategy to turn British out of India. There is great relevancy of Gandhian political philosophy. Gandhi was a practical thinker and as such it has righty been said about him that he was a great karma yogi. Gandhi was one of those philosophers who believed in self-sacrifice, Satyagraha or Non-cooperation.

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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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Asthana, Dr Shailja. "Mahatma Gandhi in New India." International Journal of Political Science and Governance 5, no. 1 (January 1, 2023): 219–21. https://doi.org/10.33545/26646021.2023.v5.i1c.401.

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Priyanka, Madhukar Gaikwad. "Social Thoughts of Mahatma Gandhi." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 04 (October 27, 2023): 491–95. https://doi.org/10.5281/zenodo.10136415.

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Mahatma Gandhi has played an important role in the India's freedom struggle, and has connected all sections of society together in an acceptable manner; Gandhian ideas are philosophical in nature. No doubt Gandhi was a social engineer who tries to build a new human society where every individual can live without violence and war. Gandhiji throughout his life worked for the betterment of women, untouchables, and other weaker sections of the society. In this paper an attempt has been made to draw out the importance of Gandhian thought, and his philosophy in society. The paper contents that by his nonviolent methods Gandhian ideas and principles to some event has successes in transforming the Indian society. Further, his ideas brought gender equalities, uniformity among the people and eliminate several in human practices like untouchability, widow remarriage, and prohibition of child marriages.

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Prof., Santosh Sirsat. "Economical Thought of Mahatma Gandhi." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 02 (October 28, 2023): 919–23. https://doi.org/10.5281/zenodo.10283860.

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Mahatma Gandhi's economic thought, deeply rooted in his broader philosophy of life, reflects a profound commitment to ethical principles, simplicity, and social justice. His vision for the economic well-being of individuals and society was intricately connected to his philosophy of non-violence (ahimsa), self-reliance, and the pursuit of truth. Gandhi's economic thought, encapsulated in concepts such as Swadeshi, Sarvodaya, and decentralization, has left an enduring impact on discussions surrounding sustainable and equitable development.

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Dr., Patil Shyam Pundlikrao. "Mahatma Gandhi and Non-violence." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 04 (October 28, 2023): 1071–75. https://doi.org/10.5281/zenodo.10287674.

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The biggest obstruction to saving individuals in this day and age is from savagery and wars. There is a long queue of individuals sitting tight for harmony so they can endure the contention. Individuals will guarantee that no nation can take advantage of another and that no nation can create weapons equipped for mass homicide. They accept that their arrangement can be acknowledged by changing the world's altruism and endeavors toward world harmony into world harmony in heaven. The entire world is hanging tight for a human universe that is by all accounts taking us to Mohandas Karamchand Gandhi (Mahatma Gandhi). This article's central concern is a wiped out political philosophy that Mahatma Gandhi advanced quite a long time back as an ally of peaceful strategy looking for the human world. Here, the correspondence style has been displayed to have the missing Gandhian standards. This post will endeavor to break down Mahatma Gandhi's strategy and philosophy in correspondence style as we approach his 150th birthday festivities. 

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Dr., Narendra Deshmukh. "Religion Philosophy of Mahatma Gandhi." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 04 (October 28, 2023): 1089–95. https://doi.org/10.5281/zenodo.10331498.

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Dr., Rajendra D. Shinde. "Mahatma Gandhi and Democratic State." International Journal of Advance and Applied Research 3, no. 8 (December 31, 2022): 83–85. https://doi.org/10.5281/zenodo.7512368.

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Mohandas Karamchand Gandhi popularly known as Mahatma Gandhi or Bapu was born on 2nd October 1869 at Porbandar (Gujarat) who was much praised and debated for his various ideas among many imminent persons. From beginning he was greatly influenced by his mother who was religious leady, later on many people left influence on his mind which in turn became the basis of his philosophy in later part of his life. Before jumping into freedom movement he was a lawyer by profession but he had not good practice at all, he left advocacy and took up a job with firm having business in South Africa. It was the first place where Gandhiji took up the first movement against injustice done to Indian people by African government likewise after successful initiative Gandhiji took steps to liberate India from the utmost colonial rule. After his arrival in India, within short span of time Gandhiji reached to every nook and cranny of India with his philosophical attitude.

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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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Ramaswami, Subramony. "Mahatma Gandhi as a Prose Writer." Global Journal of Arts Humanity and Social Sciences 5, no. 1 (January 11, 2025): 06–09. https://doi.org/10.5281/zenodo.14631303.

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Mahatma Gandhi, widely recognized for his leadership in India's independence movement, was also a prolific writer whose prose, deeply philosophical and deeply connected to his spiritual and political principles, played an integral role in shaping modern India. This article examines Gandhi as a prose writer, exploring the themes, style, and impact of his writings, especially his journals, letters, and autobiographical works. Gandhi’s prose is not only a political tool but also a moral guide that continues to inspire many globally.  

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Prof., Vaijinath Chickbase. "Mahatma Gandhi's Thoughts: Yesterday, Today, and Tomorrow." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 04 (October 28, 2023): 959–61. https://doi.org/10.5281/zenodo.10284742.

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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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Sharma, Khum Prasad. "An Epitome of Nonviolent Resistance: A Study of Gandhi’s The Story of My Experiments with Truth." Bon Voyage 4, no. 1 (December 31, 2019): 67–75. http://dx.doi.org/10.3126/bovo.v4i1.54180.

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Truth and non-violence are the twin pillars on which rest the entire framework of the magnificent edifice of Mahatma Gandhi's glorious life and work. Gandhi names the protest satyagraha, which means the “force contained in truth and love,” or “nonviolent resistance.” The philosophy of satyagraha requires that a person who decides to break a law considered unjust must accept the consequences of that decision. Mahatma Gandhi, a determinant and an all committed human soul, ascends this material world and reigns in the hearts of billions and billions of people all around the world. The ideas of Mahatma Gandhi have had a lasting impact on crusades for rights and freedom: from the civil rights movement of the 1960s through the movements against corporate greed and racism that are developing today. This paper serves to locate some nonviolent resistances in reference to Mahatma Gandhi’s The Story of My Experiments with Truth.

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Prof., Vikas Vasram Ade, and Rajendra Belokar Dr. "Mahatma Gandhi's Philosophy on Education." International Journal of Advance and Applied Research 4, no. 18 (May 31, 2023): 42–45. https://doi.org/10.5281/zenodo.8042734.

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In this research paper given Gandhi's  educational ideals, were thus meant to transform backward, illiterate, exploited, desperately poor peasants into self-confident and self-respecting citizens of a new community and nation.  Education was one of the several planks of his larger civilization agenda. In which the independence of India was the main thrust. So in this paper discuss on Mahatma Gandhi's thoughts on education Philosophy & his policy.

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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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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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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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Dr., Deepak Subhash Waghmare. "Thoughts of Mahatma Gandhi on Trusteeship." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 04 (October 28, 2023): 810–13. https://doi.org/10.5281/zenodo.10280133.

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There is economic inequality and exploitation everywhere in the society and because of this class idolatry continues in the society, Mahatma Gandhi proposed the theory of Trusteeship. It made life more pleasant, so that cooperation among human beings can be properly evaluated, its place in the social life, but seeing that in this sense, human society created inequality and gave rise to exploitation, many social reformers and noble men suggested different measures to create equality. In the society, due to which Equality will be created in the Indian society, everyone will get a chance to achieve their development, but there has been no success in this effort in India, even if inequality remains in the society, the social system has been created. The society is divided to the extent that the backward class will remain. Since ancient times, efforts have been made to eliminate this inequality, but it has not been so successful. Similarly, he proposed the theory that the nation has a right to the wealth that he should live with dignity and it should be used for the national interest. The above trustee is an important concept in Gandhi an economy. He expected that people should not use it for their own consumption. Man should keep his needs to a minimum. The rich should not claim the wealth that is more than the wealth needed to live with dignity. The society should own the wealth and that wealth should be used only for the welfare of the society. According to the idea that if the idea is implemented, the economic disparity in the society will be destroyed. Mahatma Gandhi believed that an economy based on economic equality will be created by giving up the ownership rights of the factory and the workers will become trustees along with the owner. 

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Misra, Surya Narayan. "Mahatma Gandhi: A Sesquicentennial Birthday Tribute." Liberal Studies 4, no. 2 (June 3, 2020): 203–8. https://doi.org/10.5281/zenodo.3874025.

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Mahatma Gandhi has left his heritage of spiritual force; the influence which emanated from his personality was ineffable, like music, like beauty its claim upon others was great because of its revelation of a spontaneous self-giving. Suffice to say, he never belonged to his age. He was rather a link between the past and future, and the philosopher for the 21st century. In fact, in 2007 the United Nations has rightly decided to observe October 2nd (Gandhi’s Birthday) as the Day of Non-violence. As a tribute, especially in 2019 as his birth centennial year, we must recall the saintly man, who preached non-violence, and his ideals that are potential to address many of our contemporary concerns.

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Sheth, Noel. "The Non-Violence of Mahatma Gandhi." Jnanadeepa: Pune Journal of Religious Studies Jan 2001, no. 4/1 (January 4, 2001): 59–78. https://doi.org/10.5281/zenodo.4263976.

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Although Mahatma Gandhi is known as the apostle of non-violence (ahimsa), he never wrote a treatise on non-violence. By nature he was a practitioner rather than a theoretician. He humbly admitted that he did not have a final word on it. In fact, he claimed that non-violence was indefinable, that it was impossible to have a complete theoretical knowledge of non-violence. It can only be understood through experience: we can merely catch glimpses of it as it unfolds in our life and actions. He was constantly experimenting, and his thought was continually evolving. Hence we have to sift through both his life and writings to get some idea of his understanding of nonviolence.

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Pandikattu, Kuruvilla. "What would Gandhiji Do Today? Interview with Tushar Gandhi." Jnanadeepa: Pune Journal of Religious Studies Jan 2003, no. 6/1 (January 2, 2003): 69–76. https://doi.org/10.5281/zenodo.4265615.

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The following is an interview with Tushar Gandhi, the grandson of Mahatma Gandhi (Bapuji) on the occasion of the Gandhi’s death anniversary. The topics covered are the recent communal violence in India, the role of politicians and of the ordinary people.  

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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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Journal articles on the topic 'Mahatma Gandhi'

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