Relevant bibliographies by topics / Mohandas Karamchand Gandhi

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Academic literature on the topic 'Mohandas Karamchand Gandhi'

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Published: 4 June 2021
Last updated: 25 April 2022

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Journal articles on the topic "Mohandas Karamchand Gandhi"

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Kumar, Krishna. "Mohandas Karamchand Gandhi." Prospects 23, no. 3-4 (1993): 507–17. http://dx.doi.org/10.1007/bf02195132.

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Paz Rodríguez, José. "Mohandas Karamchand Gandhi (1869-1948)." Padres y Maestros / Journal of Parents and Teachers, no. 373 (March 19, 2018): 72–76. http://dx.doi.org/10.14422/pym.i373.y2018.012.

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Karlekar, Malavika. "The Relevance of Mohandas Karamchand Gandhi: A Contemporary Perspective 1." Indian Journal of Gender Studies 2, no. 1 (1995): 45–65. http://dx.doi.org/10.1177/097152159500200103.

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Polsky, Igor V. "Mahatma’s “True Civilisation”: Mohandas Karamchand Gandhi as a Radical Critic of Civilisation." Observatory of Culture, no. 5 (October 28, 2014): 94–101. http://dx.doi.org/10.25281/2072-3156-2014-0-5-94-101.

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Examines the criticism of civilisation by M.K. Gandhi, reveals the main ideas of this philosopher and their links to the ideas of Henry David Thoreau and Leo Tolstoy. The author argues that there is a sort of structural similarity in Gandhi’s ideas of civilisation and representations of Cynics and Taoists, as well as in the radical civilisation criticism of the second half of the 20th century. Putting Gandhi’s criticism study within the cross­cultural context the author shows that this is not about succession, but only about the universality of basic features that are reproduced in different cultural contexts.
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Mews, Stuart. "Rama or ahimsa? Terror or Passive Resistance? Revolutionary Methods of Hindu Students from London University and the Christian Response, 1909–17." Studies in Church History 51 (2015): 274–84. http://dx.doi.org/10.1017/s0424208400050233.

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The assassination in London on the evening of 1 July 1909 of Sir Curzon Wyllie, aide-de-camp to the Secretary of State for India, by a twenty-six-year-old Indian student named Madar Lai Dhingra stunned the nation. The background to the shooting and its consequences shed light on the attitudes of British Christians to Indian Hindus. In turn light is shed on the response of Hindus, most crucially that of the eventual leader of the successful campaign for Indian independence, Mohandas Karamchand Gandhi, in the crucial decade before the First World War.
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MENON, PRIYANKA. "Between Bodies and Borders: The place of the natural in the thought of M. K. Gandhi and V. D. Savarkar." Modern Asian Studies 55, no. 1 (2020): 116–51. http://dx.doi.org/10.1017/s0026749x19000064.

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AbstractThis article investigates the relationship between ideas of nature and those of politics in the thought of Mohandas Karamchand Gandhi and Vinayak Damodar Savarkar. In particular, it seeks to elucidate the connection between conceptions of nature and the use of violence as a means of revolutionary action in the philosophies of both thinkers, locating the point of their divergence on the question of violence in their respective understandings of the natural world. For Savarkar, such a relationship manifests itself in the ways in which he understands the notion of borders, both geographic and political. In contrast, Gandhi places his focuses on the individual's use of their body. Both understandings, this article holds, depend on a view of nature as politics.
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Kamal Kumar, Khemendra. "Gandhian Ideology in Satendra Nandan’s Fiction." International Journal of Applied Linguistics and English Literature 10, no. 4 (2021): 19. http://dx.doi.org/10.7575/aiac.ijalel.v.10n.4p.19.

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Mohandas Karamchand Gandhi, Bapu, or Mahatma is no longer perceived as a person but a belief now. His views on non-violence, love and care, and the quest for Truth are far reaching than one can imagine. Apart from many virtuous deeds, Gandhi was instrumental in abolishing the Indenture System in India: a system synonymous with narak or hell. In South Africa, he fought for the rights of the Indian indentured labourers. His experiences amongst the labourers shaped Gandhi’s makings and markings. The end of the Indenture System freed over one million Indian bonded labourers in sixteen different colonies (Cohen 63). For a diasporic writer like Satendra Nandan, a descendant of an indentured labourer in Fiji, Gandhi has a particular room in his heart and writings. No other Indo-Fijian writer has given Gandhi the attention in their works like Nandan. Most of his works have direct references or allusions to Gandhi and his ideology. For this reason, Nandan’s view is unique. In this paper, I will discuss two of Gandhi’s ideologies that feature prominently in Nandan’s works: the search for Truth and the act of reading and writing.
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Aggarwal, Kusum. "Amadou Hampâté Bâ (1901-1991) and Mohandas Karamchand Gandhi (1869-1948): Two Apostles of Tolerance." Études littéraires africaines, no. 51 (2021): 181. http://dx.doi.org/10.7202/1079607ar.

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Cardozo, Elloit. "‘The Sagacity of Words’." Exchanges: The Interdisciplinary Research Journal 8, no. 3 (2021): 1–12. http://dx.doi.org/10.31273/eirj.v8i3.652.

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Best known for his ideas of ahimsa and satyagraha, Mohandas Karamchand Gandhi was a prominent figure in the Indian freedom movement. Even today, he is highly revered for his philosophy of non-violence which was also an integral part of India’s freedom struggle. Gandhi was responsible for making non-violent protests an important part of the movement. Now famous as a global expressive culture including forms of dance and music, Hip Hop, too, was conceived as a reaction to the violence that pervaded the gang culture of the late-1960s to early-1970s in The Bronx, New York City. Drawing from this thread of similarity, this article fleshes out parallels between the ideas of Gandhi and Hip Hop culture. Divided into three sections, it begins by establishing the cultural linkages between Gandhi, the Gandhian foundations of Hip Hop, and marking out the rationale of the study. The following section goes on to discuss the intertwining strings between Gandhi’s perceptions of knowledge and the significance of knowledge in Hip Hop culture. Finally, the third section discusses references to and representations of Gandhi in selected works of 21st century Hip Hop. In doing so, the article posits that Gandhism and Hip Hop culture belong to a similar lineage of ideas, if not the same one.
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Alter, Joseph S. "Nisargopchar Ashram: Gandhi’s Legacy and Public Health in Contemporary India." Journal of the Anthropological Survey of India 68, no. 2 (2019): 191–203. http://dx.doi.org/10.1177/2277436x19881260.

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Mohandas Karamchand Gandhi was a staunch advocate for nature cure. He promoted the use of earth, air, sunlight, water and diet not only to treat medical problems but also as an integral feature of a programme for comprehensive public health reform. As such, Gandhi conceptualised healthcare as an encompassing, biomoral project designed to produce Swaraj in the broadest sense of the term. Nature cure was, in other words, fundamental to sarvodaya as a form of praxis. This essay focusses on Gandhi’s establishment of Nisargopchar, a nature cure ashram in the Uruli Kanchan village, and the conceptualisation of the ashram within the framework of the constructive programme and rural development more broadly. This focus not only highlights fundamental tensions and contradictions of social class within the Gandhian project but also sheds light on the way in which Gandhi’s vision of biomoral reform provides a perspective on how these contradictions and tensions, which are especially visible in contemporary India, reflect larger, more encompassing global problems of consumption, development and progress measured in terms of material wealth.
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Dissertations / Theses on the topic "Mohandas Karamchand Gandhi"

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Prasad, Upendra. "Gandhivadi samajavada /." Nai Dilli : Namana Prakasana, 2001. http://catalogue.bnf.fr/ark:/12148/cb38847828z.

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Tattvamasi. "Mahātmā Gāndhī kā ṭrasṭīśipa siddhānta /." Naī Dillī : Rāṣṭrīya Gāndhī Saṅgrahāya tathā Rādhā Pablikeśansa, 2003. http://catalogue.bnf.fr/ark:/12148/cb391866894.

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Latronche, Marie-France. "L'influence de Gandhi en France de 1919 à nos jours." Paris 4, 1989. http://www.theses.fr/1988PA040130.

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L'on commença à parler de Gandhi en France, au moment où il lança le premier mouvement de désobéissance civile en inde, le 6 avril 1919. Dans la presse, on le représenta d'abord comme un agitateur politique. Mais assez vite, le caractère spécifique de sa révolution suscita l'intérêt parmi quelques intellectuels. En 1922, l'orientaliste louis Massignon publiait un texte de Gandhi, et en 1923, Romain Rolland le révélait a l'occident à travers son essai Mahatma Gandhi. Pour les intellectuels de droite il était une menace contre l'occident, tandis que ceux de gauche s'intéressaient à ses méthodes. Son image pendant la période de l'entre-deux-guerres était tributaire des idéologies qui s'opposaient. En décembre 1931, il donna une conférence à paris puis se rendit en suisse, auprès de Romain Rolland. Apres son passage, se constitua à paris, un "groupe des amis de Gandhi" qui donnait des informations sur son action. Des pacifistes, des catholiques, des économistes étaient influencés par certaines de ses idées. En 1942, Lanza Del Vasto publia son pèlerinage aux sources. A partir de 1955, il entreprit une action non-violente à cause du problème algérien, qui permit à l'opinion publique de se familiariser avec ce nouveau moyen de revendication sociale. Aujourd'hui, le message de Gandhi survit principalement à travers le concept de non-violence, au sein de mouvements politiques ou religieux. Cet aspect de son idéologie a été privilégié au détriment de l'ensemble de son message. La double influence, indienne d'une part et occidentale d'autre part, que Gandhi a reçue, fait de sa pensée une synthèse de deux cultures. Celle-ci est avant tout une philosophie de l'action et une réflexion sur la civilisation, qui ouvre de nombreuses perspectives de recherche<br>The name Gandhi was first spoken about in France, when Gandhi initiated his first movement of civil disobedience on the 6th of April 1919. In the press, he was first portrayed as a political agitator. But quickly, the specific character of his revolution aroused interest among certain french intellectuals. In 1922, the orientalist Louis Massignon published one of Gandhi’s texts and in 1923, Romain Rolland exposed him to the western world through his essay Mahatma Gandhi. For the rightwing intellectuals, he was a threat to the west, whereas those of the leftwing were interested in his principles. His image will thus be, during the inter-war period, dependent upon the ideologies which opposed each other. In December 1931, he addressed a meeting in Paris, and then went to Switzerland, to meet Romain Rolland. After his passage in Paris, a group known as the "friends of Gandhi" was formed, informing the public of his deed in India. Pacifists, Catholics and economists alike, were influenced by his ideas. In 1942, Lanza Del Vasto published le pèlerinage aux sources and from 1955, on the occasion of the algerian problem, he began a non-violent action, which permitted the public opinion to familiarize itself with this innovative means of social demand. Today Gandhi’s message survives mainly through the concept of non-violence, in political or religious movements. This particular aspect of his ideology has been rigorously adhered to throughout his whole message. The twofold influence, indian on the one hand and western on the other, gives to Gandhi’s thought process a synthesis of two cultures. This latter is mainly a philosophy of action and a reflection on civilization, which opens many research perspectives
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Dorairaj, Lawrence. "Gandhi : critique de la civilisation moderne au nom de la culture indienne : analyse d'Hind Swaraj et d'autres textes gandhiens." Paris 4, 1994. http://www.theses.fr/1994PA040130.

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Le germe de la critique morale de Gandhi sur la civilisation moderne est contenu dans un petit livre qu'il écrivit en 1909, intitulé hind swaraj (ou l'autonomie indienne). Dans ce pamphlet, il attaquait la civilisation moderne pour son hypocrisie, ses spoliations, la rapidité de la vie à laquelle elle oblige, et par dessus tout, pour son matérialisme. La machine serait pour lui le symbole-clé de la civilisation moderne. Ses convictions restèrent les mêmes jusqu'à sa mort en 1948. Pour lui, si l'Inde adoptait la civilisation moderne dans ses institutions politiques, son industrialisation et sa foi exagérée dans la science et la médecine, cela signifierait sa ruine. Selon gandhi, la valeur d'une civilisation devrait être mesurée a l'aune de son progrès moral et de la simplicité de son style de vie. Ainsi l'Inde devrait s'efforcer d'etre fidèle a l'esprit de sa culture ancienne qui était fondée sur la spiritualité et la vie a la campagne qui ont assuré sa survie jusqu'a nos jours. Ecrivant alors que l'Inde était sous domination britannique, Gandhi affirma que l'autonomie (swaraj) véritable n'est pas simplement la liberté économique et politique mais bien davantage la liberté morale de l'individu et de la nation. La civilisation moderne serait l'antithèse de la swaraj dans ce sens. La critique de Gandhi se fonde sur ses convictions religieuses. Ainsi, une simple analyse rationnelle risque forcément d'être réductrice<br>The germ of Gandhi's moral critique of modern civilization is contained in a little book he wrote in 1909 called hind swaraj (or indian home rule). In this pamphlet he attacks modern civilization mainly for the rapidity of life it dictates, its hypocrisy, its exploitative nature and above all its materialism. The machine would be for him the chief symbol of modern civilization. His convictions remained unchanged till his death in 1948. For him, if India adopted modern civilization with its institutions like parliament, its industrialization and its exaggerated faith in science and medicine, it would spell her ruin. According to Gandhi, the worth of any civilization should be measured in the scale of moral progress and simplicty of life style. India should, therefore, strive to be faithful to the spirit of her ancient civilization which was founded on the bed-rock of spirituality, simplicity of life and rural life which has assured its survival to this day. Speaking in the context of the british colonization of india, Gandhi's asserts that real swaraj (or home-rule) in its fullest sense is not merely economic and political freedom but above all moral freedom for the individual and the nation. Modern civilization would be the antithesis of swaraj understood in this sense. Gandhi's critique is basically articulated on the religious plane. Therefore, a mere rational analysis of the same will not reveal its full import
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Chabot, Sean Kiyoshi Taudin. "Crossing the great divide the Gandhian repertoire's transnational diffusion to the American Civil rights movement /." [S.l. : Amsterdam : s.n.] ; Universiteit van Amsterdam [Host], 2003. http://dare.uva.nl/document/67875.

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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<br>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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Cervera-Marzal, Manuel. "Ni paix ni guerre : philosophie de la désobéissance civile et politique de la non violence." Doctoral thesis, Universite Libre de Bruxelles, 2014. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/241296.

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Singh, Kameldevi. "The influence of Mahatma Gandhi's Satyagraha on Martin Luther King Jr." Thesis, 1991. http://hdl.handle.net/10413/6361.

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Books on the topic "Mohandas Karamchand Gandhi"

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İldan, Mehmet Murat. Mohandas Karamchand Gandhi: İki perdelik oyun. T.C. Kültür Bakanlığı, 2002.

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Zhao, Guiyu. Mohandas Karamchand Gandhi, Mahatma Gandhi, thánh Gandhi, 1869-1948. NXB Văn hóa thông tin, 2003.

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Ulʹi͡anovskiĭ, R. A. Three leaders: Mohandas Karamchand Gandhi, Jawaharlal Nehru, Indira Gandhi. Progress Publishers, 1990.

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Tendulkar, Dinanath G. Mahatma: Life of Mohandas Karamchand Gandhi : 1930-1934. 2nd ed. Publ. Div., Ministry of Information and Broadcasting, Gov. of India, 1992.

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1869-1948, Gandhi Mahatma, Gāndhī Devadāsa 1905-1957, and Gandhi Gopal 1945-, eds. My dear Bapu-: Letters from C. Rajagopalachari to Mohandas Karamchand Gandhi, Devadas Gandhi, and Gopalkrishna Gandhi. Penguin, 2012.

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Noreña, Andrés Darío Calle. La sal de la comunicacion: Una aproximación histórica a la Comunicación No-violenta, desde la experiencia de Mohandas Karamchand Gandhi. Ediciones ABYA-YALA, 1988.

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Bondurant, Joan V. Conquest of violence: The Gandhian philosophy of conflict. Princeton University Press, 1988.

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M.L.C.D.V. Mohandas Karamchand Gandhi. IN TEXTO, 2012.

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Abida, Vajahat, and National Social Science Documentation Centre (India), eds. Mohandas Karamchand Gandhi: A bibliography. National Social Science Documentation Centre, Indian Council of Social Science Research, 1998.

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Yindu sheng xiong Gandi =: Mohandas Karamchand Gandhi ("Ming ren guan cong kan"). Zong jing hssiao Liu tong shu bao xing xiao gong si, 1991.

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Book chapters on the topic "Mohandas Karamchand Gandhi"

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Soni, Jayandra. "Gandhi, Mohandas Karamchand." In Kindlers Literatur Lexikon (KLL). J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_1877-1.

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Sethia, Tara. "Gandhi, Mohandas Karamchand." In Encyclopedia of the Philosophy of Law and Social Philosophy. Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-007-6730-0_860-1.

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Mukhopadhyay, Ambarish. "Mohandas Karamchand Gandhi." In Revisiting Modern Indian Thought. Routledge India, 2021. http://dx.doi.org/10.4324/9781003118770-15.

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Shodhan, Amrita. "Gandhi, Mohandas Karamchand (1869–1948)." In The Palgrave Encyclopedia of Imperialism and Anti-Imperialism. Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-91206-6_153-1.

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Shodhan, Amrita. "Gandhi, Mohandas Karamchand (1869–1948)." In The Palgrave Encyclopedia of Imperialism and Anti-Imperialism. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-29901-9_153.

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Soni, Jayandra. "Gandhi, Mohandas Karamchand: Satyanā prayogo athvā ātmakathā." In Kindlers Literatur Lexikon (KLL). J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_1878-1.

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Coulmas, Florian. "Mohandas Karamchand Gandhi." In Guardians of Language. Oxford University Press, 2016. http://dx.doi.org/10.1093/acprof:oso/9780198736523.003.0016.

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"Mohandas Karamchand Gandhi (Mahatma Gandhi)." In Insights for Managers from Confucius to Gandhi. WORLD SCIENTIFIC, 2011. http://dx.doi.org/10.1142/9789814365109_0032.

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Desai, Ashwin, and Goolam Vahed. "Modi Meets Mohandas." In A History of the Present. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199498017.003.0009.

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This chapter examines the complex relationship between diaspora and citizenship. Mohandas Karamchand Gandhi famously developed his tactic of satyagraha on South African soil, cementing a deep relationship with India. Against this background, this chapter examines new diasporic connections between Indian South Africans and India, buoyed by the Indian government’s introduction of a number of measures such as a new ministry, an annual official diaspora convention in India, and the offer of special status for members of the Indian diaspora, but fell short of granting dual citizenship, arguably over concerns about security. This chapter provides a detailed examination of the visit of Prime Minister Narendra Modi to South Africa in 2016. This politically and strategically important visit of 2016 generated intense debates over the relationship between India and its diaspora, India and South Africa, Indians and Africans, and Hindus and Muslims.
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"30. Mohandas Karamchand Gandhi: [An Autobiography or The Story of My Experiments with Truth]." In Handbook of Autobiography / Autofiction. De Gruyter, 2019. http://dx.doi.org/10.1515/9783110279818-141.

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