Journal articles: '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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Nandy, Ashis. "Time Travel to a Possible Self: Searching for the Alternative Cosmopolitanism of Cochin." Japanese Journal of Political Science 1, no. 2 (2000): 295–327. http://dx.doi.org/10.1017/s1468109900002061.

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Cochin or Kochi is one of the few cities in India where the precolonial traditions of cultural pluralism refuse to die. It is one of the largest natural harbours in India and has also become, during the last fifty years, a major centre of the Indian Navy. With the growing security consciousness in official India, it has recently become less accessible to non-Indians, particularly if they happen to be from one of the countries with which India''s relationship is tense. Few mind that, for the city no longer means much to the outside world. To Indians, too, except probably for the more historically conscious Malayalis, Cochin is no longer the ‘epitome of adventure’ it was to Mohandas Karamchand Gandhi or a crucible of cultures, as it is to its former mayor, K. J. Sohan. For most, it is now one of those regional cities not quite up to the standard of India's major metropolitan centres.

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Serdyukov, Artem Arturovich. "Constitutional foundations and principles of the formation of a sovereign, secular, and democratic state in India: history and modernity." Cuestiones Políticas 39, no. 71 (2021): 633–42. http://dx.doi.org/10.46398/cuestpol.3971.38.

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The purpose of the research was to study the fundamental provisions of the Constitution of India and the amendments made to it, which regulate the constitutional foundations and principles of the formation of a sovereign, secular, and democratic state. In addition, the article discusses the constitutional provisions relating to the acquisition of independence, the freedom of India, the formal establishment and consolidation of the fundamental rights and freedoms of its citizens and the abolition of the institution of untouchability. The study of the role and importance of the political and legal views of the leader of the national liberation movement, the philosopher and jurist Mohandas Karamchand Gandhi in shaping the constitutional foundations and state structure of India is of some interest. The author used a complex of scientific methods to achieve the objective. It is concluded that the achievement of India's political independence, the declaration of equal rights and freedoms and the abolition of the untouchable caste in the state Constitution, is a significant contribution to the development of this country and a rapid step in increasing India's importance in the world.

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Sinha, Mrinalini. "Premonitions of the Past." Journal of Asian Studies 74, no. 4 (2015): 821–41. http://dx.doi.org/10.1017/s0021911815001552.

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A hundred years ago, on January 9, 1915, Mohandas Karamchand Gandhi returned to India after approximately two decades of living and working in South Africa. In 2003, the Government of India designated the day of Gandhi's return as official Pravasi Bharatiya Divas or Overseas Indian Day. The centenary of Gandhi's return was marked at this year's thirteenth annual Pravasi Bharatiya Divas with appropriate official fanfare. The occasion was also observed in a wide variety of public celebrations, including a full-scale reenactment of the disembarkation from on board the S. S.Arabiaof Gandhi and his wife, Kasturba, at Apollo Bunder in the Bombay Harbor; and with rallies and functions held all across India (see NDTV 2015;Outlook2015; see also Roy 2015). These centenary celebrations follow upon more than a decade-long shift in official Indian policy towards overseas Indians, or, in official parlance, Non-Resident Indians and Persons of Indian Origin (see Amrute 2010; Hercog and Siegel 2013; Upadhya 2013; Varadarajan 2014). The policy, at first, was directed mainly towards attracting the wealthy in such places as the United States and the United Kingdom. Even though it now extends to the much larger labor diaspora, both old and new, settled throughout the regions of the world, the focus remains on the rich, whose investments in India are greatly coveted. The embrace of a diasporic and deterritorialized Indian imaginary—anchored, ironically, in the commemorations of Gandhi as the poster boy for the global peripatetic Indian—is a symptom of the changes in the nation-state's relationship to global capitalism in these times of accelerated globalization.

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Bitinayte, Elena A. "Brotherhood in the Face of One God. M.K. Gandhi on Ways to Overcome Interreligious Disagreements. Gandhi, Mohandas Karamchand, God is One, Trans. by Elena A. Bitinayte." Voprosy Filosofii, no. 1 (2022): 186–96. http://dx.doi.org/10.21146/0042-8744-2022-1-186-196.

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The monotheistic idea is represented in the article as religious-philosophical base of nonviolent worldview. Belief in One God can help us to avoid and resolve any (not only religious) conflicts, but only providing that: 1) we considerate all religions as equal paths leading to one spiritual goal; 2) we regard God as some power which connects the whole world, but not as someone beyond the universe who only rules it. Essentially that means two things: understanding that any claim of some religious community to possession of ultimate truth is failure and affirming at the same time the value of general spiritual kinship. These two notions make for us clear that intolerance and enmity are senseless. Noted above complex of ideas was analyzed on the example of M.K. Gandhi’s religious-philosophical thought which was foundation of his peacekeeping activity. The Indian thinker expresses his ideal of unity in diversity with the “tree of religions” metaphor. He depicts different faiths as branches of one spiritual root. He shows that all religions express divine truth in their original deepness in equal measure and at the same time all they are imperfect on the exoteric, i.e. cultural level. This way he proves absurdity of fanatic assurance in superiority of one faith over the others. He sees the method of overcoming religious conflicts in people’s understanding of their kinship with God which helps them to realize their kinship with each of His creation. These ideas were foundation of Gandhi’s numerous callings to stop Hindu-Muslim conflict which darkened the last period of his life. The illustration is his short article “God is One” (25.09.1924). The Russian translation of this text is presented to the readers.

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Vasudevan, Ramya. "Freedom Movement and the Fourth Estate- Gandhian Perspectives." JOURNAL OF SOCIAL SCIENCE RESEARCH 6, no. 3 (2015): 1134–43. http://dx.doi.org/10.24297/jssr.v6i3.3505.

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Mohandas Karamchand Gandhi has today become an iconic figure, a symbol of many things for many people. He is seen variously as the great opponent of European Colonism,as a champion of civil rights for racial, religious and other minorities, as an important critic of the industrial system of production, as a great pacifist, or as a person who stood for the need to resist injustice in a non-violent way. In the process, he developed the new technique of civil resistance now universally known as Satyagraha. His political, social and spiritual development during those years led to his manifesto of 1909-Hind Swaraj or Indian Self-rule a work that was considered so scandalous by the British. Gandhi returned to India in 1915 and after a period of settling in soon established himself as a champion of the peasantry, leading to confrontations with white indigo planters in Champaran in 1917 and the colonial tax bureaucracy in Kheda in 1918.He also led a successful strike in Ahmedabad. In 1917 he staged his first all India protest-the Rowlatt Satyagraha and followed this in 1920 by gaining control over the Indian National Congress and launching the Non-Cooperation Movement in which Indians withdrew their support for British Colonial institutions. This was followed in later years by two more powerful confrontations with the British-the Civil Disobedience Movement of 1930-1934 and the Quit India Movement of 1942.These movements were reflected through the Press which is the powerful media which forms the predominant role in molding the information of the public opinion. It reflects the political and socio-economic opinion of the people and emerges as an important source of information for framing the political scenario of a nation or a region according to the nature of its publication.

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Pinney, C. "The Tiger's Nature, but Not the Tiger: Bal Gangadhar Tilak as Mohandas Karamchand Gandhi's Counter-Guru." Public Culture 23, no. 2 (2011): 395–416. http://dx.doi.org/10.1215/08992363-1161967.

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Chimni, B. S. "The Self, Modern Civilization, and International Law: Learning from Mohandas Karamchand Gandhi's Hind Swaraj or Indian Home Rule." European Journal of International Law 23, no. 4 (2012): 1159–73. http://dx.doi.org/10.1093/ejil/chs075.

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Dr. Benish Khan ,Dr. Nuzhat Akram ,Dr. Zahid Mehmood. "ASSASSINATION OF GANDHI: A HISTORICAL OVERVIEW." Pakistan Journal of International Affairs 4, no. 3 (2021). http://dx.doi.org/10.52337/pjia.v4i3.252.

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This article investigates into the murder of Mohandas Karamchand Gandhi, popularly known as Bapu. Godse the assassin stated that he killed Gandhi as he divided India and also defended the Muslims. His presence was weakening the concept of Akand Baharat. The study delves the motives of fanatic Hindus and protagonist of Hindutva behind the murder of Gandhi. Nehru became the visionary leader of India. The Muslims were further kept aloof. Schism was manifest between the nationalist Indians and fanatic Hindus. The element of Hinduism prevails the Indian politics today in which Muslims have been marginalized.

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"Gandhian Democratisation in Nationalism." Tạp chí Khoa học Xã hội và Nhân văn (VNU Journal of Social Sciences and Humanities) 7, no. 2 (2021): 161–81. http://dx.doi.org/10.33100/jossh7.2.narasinghacharanpanda.

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Mohandas Karamchand Gandhi is widely known as Mahatma Gandhi due to his noble personality, true sacrifice & great contribution to Indian freedom movement. Gandhi encouraged simplicity in life, abhorred violence and had enough charisma to inspire the masses. This paper tries to examine the nature of Gandhian political ideas about Gandhian democratisation in nationalism and what were these meant for Gandhi and His future vision for India. The paper is divided into 4 parts: 1. Gandhi’s democratization; 2. Gandhi’s civilisational democratization; 3. Individual and community in Gandhi’s point of view and 4. State and swaraj. Received 9th December 2020; Revised 2nd March 2021; Accepted 18th March 2021

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"The Rise of Indian English and the Renaissance in Modern Indian Literature." International Journal of Recent Technology and Engineering 8, no. 2S11 (2019): 2886–88. http://dx.doi.org/10.35940/ijrte.b1362.0982s1119.

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This article is about The Rise of Indian English and The Renaissance in Modern Indian Literature. This also brings in to light how the Indian Novel in English came into existence during the British rule in India. The History of English literature in our country come forth when English people entered into Hindustan in the name of trading. Inorder to overcome the problem of communication in an alien land the Englishmen pleaded for the adoption of their Language. In the long uneasy and interminable task of making English as an Indian language, Mohandas Karamchand Gandhi and Jawaharlal Nehru were the central figures.

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"Mahadma Gandhi and Netaji Subbash Chandra Bose from Political Philosophy Perspective." Tạp chí Khoa học Xã hội và Nhân văn (VNU Journal of Social Sciences and Humanities) 7, no. 2 (2021): 182–93. http://dx.doi.org/10.33100/jossh7.2.phamngocthuy.

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Mahatma Gandhi and Netaji Subhas Chandra Bose were two legendary personalities, gigantic in their political moral and ethical stature. Both of them were two worthy sons of Mother India but in many aspects, they were so different from each other. However, among all the Indian Freedom Fighters, Netaji Subhas Chandra Bose’s ranking concerning his contribution to Indian freedom struggle and popularity is next only to Mahatma Gandhi. Interestingly, historians, military strategists, anti-colonialists and political scientists have had the veteran revolutionary as a subject of serious academic discussions. Tum mujhe khoon do mein tumhein azaadi doon ga” - These words were uttered by the great revolutionary of colonial time, Netaji Subhas Chandra Bose. The intention behind the statement comes from Netaji's idea that India could never get freedom through peaceful means unlike Mahatma Gandhi (Mohandas Karamchand Gandhi), whose ideology was more non-violent. On one hand there was Subhas Chandra Bose and on the other hand there was GANDHI. The relationship between these two characters is very important. In this paper, I try to analyse the differences and even similarities between two great figures of India in term of political philosophy. Received 9th December 2020; Revised 2nd March 2021; Accepted 20th March 2021

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Lohar, Asmbanu. "GANDHIJI’S PHILOPSHY OF HEALTH: TRADITIONAL MEDICINES, FASTS AND DIETARY CHANGES." Towards Excellence, December 31, 2021, 1–6. http://dx.doi.org/10.37867/te130401.

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No single person is more directly associated with India and India’s struggle for independence than Mohandas Karamchand Gandhi. His name has become alternative to the struggle for human equality, dignity and freedom. There is no match for Gandhi in sensualizing the temperament of Indians during colonial period and formulating freedom strategies accordingly. Highly versatile as he was, he influenced every aspect of Indian life including social, economic as well as cultural. By his observation and experiments with various strands of life, he developed his idiosyncratic vision about various spheres of human life. One of these visions was about human health including diseases, medicines and therapies. He conveyed this vision through the medium of his writings including his autobiography, letters and various books. His Views on diseases – Physical, mental and social, reasons of illness, remedies including fasts, dietary changes and uses of natural substances as well as on various medicinal systems are as relevant in today’s life as are his politico-social ideas. Gandhi’s guide to health needs to be emphasized much more than it has been by researchers to reap its maximum benefits.

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Kumar, Arabati Pradeep. "The Portrayal of the Politics of Partition in Chaman Nahal’s Azadi and Bapsi Sidhwa’s Ice Candy Man (Cracking India): A Comparative Study." SMART MOVES JOURNAL IJELLH, January 28, 2022, 10–25. http://dx.doi.org/10.24113/ijellh.v10i1.11235.

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It is a known fact that the socio-political and historical issues of any country can attract the attention of creative writers, and they reflect the same in their works of art. One such significantand heart-rending issue is the Partition of India. This research article portrays the political issues in particular and other related issues in general, making a comparative study of Chaman Nahal’s Azadi and Bapsi Sidhwa’s Ice Candy Man (Cracking India). The reader of these two selected novels can understand how the British rulers used the ‘divide and rule’ policy, two-nation theory, and Machiavellian trickery in dividing the Indian subcontinent into India and Pakistan. As this tragic event of Partition was politically motivated, it upset the religious and cultural harmony among the Indians. It will be explored how these two celebrated novelists have dealt with the politics of Partition, focusing on the role played the Congress, the Muslim League, Mohandas Karamchand Gandhi, Muhammad Ali Jinnah, Jawaharlal Nehru, Sardar Patel, etc.It will be specifically explored how M.K. Gandhi exerted an impact on these two novelists while writing their respective novels on the theme of Partition.

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Melo, Daniel. "A recepção da obra e do legado de Gandhi no Portugal colonial: entre a paz e a guerra*." História (São Paulo) 38 (2019). http://dx.doi.org/10.1590/1980-4369e2019015.

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Resumo Neste texto, analisa-se a recepção da obra e legado de Mohandas Karamchand Gandhi no Portugal colonial do século XX. Verifica-se que é na imprensa progressista que se dá mais atenção a Gandhi - em particular pela sua faceta de destacado líder da independência indiana face ao jugo colonial inglês, mas também pelos seus princípios pacifistas, humanistas, de tolerância religiosa, fraternidade e igualdade. Recorre-se ao seu exemplo para falar da justeza da sua causa, mas também doutros temas (conexos ou não): emancipação da Índia portuguesa e questão colonial; relação entre civilizações e culturas; ingredientes duma política à escala planetária mais tolerante e dialogante. A recepção de Gandhi em Portugal foi amiúde um estratagema para fintar a censura política, num contexto de afirmação das correntes da autodeterminação dos povos, primeiro, e do anticolonialismo, depois. Grupos de activistas goeses e doutros pensadores progressistas interligaram distintas imprensas: a goesa emancipalista, a libertária, a demo-republicana (v.g., Seara Nova) e parte da católica. Alguns entraram em debate com autores nacionalistas, envolvendo outra imprensa na liça. Foi frequente que séries de artigos (e/ou conferências) originassem opúsculos ou livros, atestando a relevância desses escritos e abrindo o debate a novos auditórios. Além disso, foram publicadas traduções das memórias de Gandhi e de biografias de referência entre o pós-II Guerra Mundial e os anos 1960, o período de contenda acesa em torno da Índia portuguesa entre a nova União Indiana e o vetusto Portugal colonial. A cobertura de Gandhi e seu uso na questão goesa é mais um indicador a atestar a relevância pioneira da Índia portuguesa no que tange a discutir o fim do colonialismo português.

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Genda, Arsyad, Suryanto Arifin, and Muhammad Sabiq. "PEMIMPIN PERUBAHAN: REFLEKSI MUNCULNYA DAN PENGEMBANGAN STUDI SOSIOLOGIS." Hasanuddin Journal of Sociology, June 30, 2020, 35–49. http://dx.doi.org/10.31947/hjs.v2i1.10558.

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Tulisan ini, menjelaskan tiga poin penting. Pertama, pengetahuan manusia dan konteksnya, kedua, kaitan pengetahuan manusia dan ideologi terhadap perilaku manusia dan ketiga, konteks perilaku manusia (pemimpin perubahan) dan kaitan dengan munculnya pemikiran yang bersifat sosiologis atau studi sosiologi. Berbagai jenis pengetahuan manusia, sebagaimana yang dikemukakan oleh Comte, Durkheim, Turner dan ahli lainnya berbeda, tetapi pada dasarnya tidak bertentangan. Peran para ahli dan atau pemimpin perubahan tidak hanya berkontribusi secara signifikan terhadap lahir dan berkembangnya ilmu pengetahuan (khususnya studi sosiologi), tetapi yang lebih mendasar adalah membangun nilai-nilai moral dan kemanusiaan. Pemimpin perubahan yang dimaksud, antara lain; Mohandas Karamchand Gandhi, Nelson Mandela, Jr.Martin Luther, Bung Karno, Bung Hatta, B.J. Habibie dan M. Jusuf Kalla. Muncul dan berkembangnya studi sosiologi, tidak dapat dilepaskan dengan kontribusi dari berbagai ahli atau tokoh perubahan. Termasuk J.J. Rousseau, Thomas Hobbes, Comte, Spencer, Durkheim, Weber, Marx dan Simmel). Pertanyaan penting dari Simmel “How society is possible”. Esai Georg Simmel ini, dibangun di atas gagasan bahwa seorang individu dapat mengembangkan dirinya sendiri sepenuhnya hanya dengan masuk ke dalam masyarakat tetapi tetap ditandai dengan "tambahan" atau "inti individualitas" yang tidak pernah sepenuhnya disosialisasikan. Pertanyaan/esai Simmel ini, mengispirasi banyak ahli dalam mengembangkan studi sosiologi. Akhirnya, tulisan ini menganggap penting memahami secara utuh setiap pemimpin perubahan (lokal/regional, nasional dan dunia) yang berorientasi dalam membangun nilai-nilai kemanusiaan dan untuk kemaslahatan manusia dan masyarakat.

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Journal articles on the topic 'Mohandas Karamchand Gandhi'

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