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Journal articles on the topic 'Swaraj (Self-rule)'

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Published: 4 June 2025

Last updated: 15 July 2025

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1

husain, Shakeel. "GANDHIAN SWARAJ : A CONTINUOUS PROCESS." Research Expression 6, no. 8 (2023): 11–21. http://dx.doi.org/10.61703/10.61703/vol-6vyt8_3.

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Gandhi was a political social activist rather than a philosopher or thinker. But the level of morality and purity in his politics was so high that it took politics to the spiritual and philosophical level.The same thing can be said for his political and social thoughts. The question of Swaraj was not just a political question for him, nor did Swaraj mean for him only the expulsion of the British from India, but for him Swaraj also meant political self-rule along with liberalism and self-control. Therefore his Swaraj is not only political but also spiritual because politics was a spiritual ( re

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SULTAN, NAZMUL S. "Self-Rule and the Problem of Peoplehood in Colonial India." American Political Science Review 114, no. 1 (2019): 81–94. http://dx.doi.org/10.1017/s0003055419000601.

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This article theorizes the colonial problem of peoplehood that Indian anticolonial thinkers grappled with in their attempts to conceptualize self-rule, or swaraj. British colonial rule drew its legitimacy from a developmentalist conception of the colonized people as backward and disunited. The discourse of “underdeveloped” colonial peoplehood rendered the Indian people “unfit” for self-government, suspending their sovereignty to an indefinite future. The concept of swaraj would be born with the rejection of deferred colonial self-government. Yet the persistence of the developmentalist figurati

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Park,Hong-Kyu. "Gandhi's thought of Swaraj (Self-rule)." Journal of Seokdang Academy ll, no. 59 (2014): 35–64. http://dx.doi.org/10.17842/jsa.2014..59.35.

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Jha, Bibha K. "Hind Swaraj: Gandhi's Vision of the Body, Society, and Philosophy in the Quest for Self-Rule." Patan Prospective Journal 4, no. 2 (2024): 1–10. https://doi.org/10.3126/ppj.v4i2.79144.

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This paper explores Mahatma Gandhi's Hind Swaraj as a profound philosophical treatise that extends beyond its political narrative to address fundamental questions about the nature of the body, society, and the ideal human condition. It delves into Gandhi's conceptualization of the body, arguing that his holistic understanding forms the foundation for his critique of modern civilization and his advocacy for Swaraj (self-rule). Gandhi's views on the body emphasize the importance of moral and spiritual health alongside physical well-being, challenging the materialistic and reductionist approach o

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Dr., Vaijyanta Patil, and Shailaja B. Wadikar Dr. "Gandhiji's Concept of Swaraj." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 05 (2023): 19–24. https://doi.org/10.5281/zenodo.10071410.

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Mohandas Karamchand Gandhi was born in Porbandar on 2nd October 1869 and died in Delhi on 30th January 1948. He is commonly regarded as one of the greatest men of the 20th century. An advocate of nonviolence, he nevertheless led India's struggle against the greatest and most powerful empire in human history. That is why; he has been called the Father of the Nation and given the title "Mahatma" or great soul. No retailing of his life can be as effective as reading it in his own words in his autobiography "<i>The story of My Experiments with Truth"</i>.No doubt the word experiment in Gandhi's au

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Dr., Sanjay PandharinathGaikwad. "Swami DayanandSaraswati's Contribution to Political Thought." International Journal of Advance and Applied Research S6, no. 7 (2025): 238–42. https://doi.org/10.5281/zenodo.14792603.

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<em>This paper examines the political thought of Swami Dayanand Saraswati, focusing on his vision for social reform, education, and governance. By emphasizing Vedic principles, Swami Dayanand Sarswati laid the foundation for self-reliance and national awakening, which influenced India's struggle for independence. Swami Dayanand Saraswati, a 19th-century reformer and the founder of the Arya Samaj, played a crucial role in shaping the socio-political consciousness of India. His ideas on self-governance, nationalism, and social reform influenced the Indian independence movement and the evolution

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Lal, Sanjay. "Gandhian Insights as a Possible Cure for the Post-Election Blues." Acorn 24, no. 2 (2024): 97–108. https://doi.org/10.5840/acorn202424241.

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In response to widespread anxiety, disappointment, and frustration in the aftermath of the 2024 presidential election in the US, this article reviews four interrelated aspects of Gandhian thought that may serve as worthy preparations for mindful responses: (1) his conception of political power, (2) the priority he gives to moral standing, (3) his conception of self-rule (swaraj), and (4) the disavowal of consequences to his overall understanding of right action. The final part of the article focuses on Gandhi’s remarkably positive understanding of human nature, which encourages us to see preva

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Joshi, P. C., and Prashant Khattri. "On Gandhi and Sanitation." Journal of the Anthropological Survey of India 68, no. 2 (2019): 210–24. http://dx.doi.org/10.1177/2277436x19881247.

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It was Gandhi who gave centrality to the debate on sanitation from the perspective of bio-power. The category of sanitation for him was not something to be used as a form of control but an instrument for transforming the structural caste-based hierarchy. Gandhian idea on sanitation resonates well with the anthropological notion of holism. He has visualised sanitation across the domains of soma, polis and psyche. Sanitation for Gandhi is not limited by its technical definition requiring only technical solutions but in its expansion that assumes a metaphorical significance. For Gandhi, swaraj (s

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Diwakar, Chandy. "THE EVOLUTION OF PANCHAYATH RAJ SYSTEM IN KARNATAKA STATE." Shanlax International Journal of Arts, Science and Humanities 6, S2 (2019): 53–55. https://doi.org/10.5281/zenodo.2632469.

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The tem Panchayath Raj system is not a new to India. The history of Panchayath Raj system dates back to the time immemorial in India. Starting from Vedic period to the end of British rule, each and every village in India had local self governing body of its own. we get good amount of references about Panchayath in Manusmriti, Arthashatra, Ramayana and Mahabharata period. During  British period :Lord Rippon is called as the father of local self government in India. So they were very much particular about decentralization of power, it was the dream of Gandhi to make a strong plea for introd

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Mukherjee, Arpan. "Gram Swaraj; Gram Uddyog; O Gram Sampurnota: ‘atmashakti O Samuha’ - Envisaged by 'Gurudev Tagore'." International Journal of Economics, Business and Management Research 09, no. 06 (2025): 44–55. https://doi.org/10.51505/ijebmr.2025.9603.

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Atmashakti, meaning inner power or self-power, is a concept deeply ingrained in Indian culture and philosophy. Knowledge is to be transmitted to a section of community for field application and a feedback process to know the problems arising wherefrom for further improvement of technology. Adapting new technological change is necessary to create interest for acceptance of specific activity in the rural society. The basic goal of the study is to search out an ideal value absorption design. While designing the study we have taken into account the existed, existing and exiled system in rural etho

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Eunjoo Lee. "Gandhi's influence on the Institutionalization of Panchayat System and His Political Ideology: Gram-Swaraj(Village Self-rule)." Journal of South Asian Studies 14, no. 1 (2008): 81–113. http://dx.doi.org/10.21587/jsas.2008.14.1.004.

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12

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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Prasad, Shambu C., and Mathieu Quet. "Creative Dissent in India: Knowledge Swaraj and the People’s Health Movement." Engaging Science, Technology, and Society 8, no. 1 (2022): 87–104. http://dx.doi.org/10.17351/ests2022.471.

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There is an increasing interest among STS scholars to go beyond public understanding of science to look at the role of social movements in shaping alternate science and exploring the role of scientific dissent and the reconfiguration of the relations between scientists and citizens. The increasing popularity of citizen science that seeks to reengage the public in science needs to be situated within broader social movements that have argued for more conversations on science and democracy. This paper explores the idea of scientific dissent in India within a rich and vibrant tradition of People’s

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Mehta, Pratap B. "Gandhi, Freedom, and Self-Rule. Edited by Anthony J. Parel. Lanham, MD: Lexington Books, 2000. 164p. $70.00 cloth, $23.95 paper." American Political Science Review 96, no. 4 (2002): 810–11. http://dx.doi.org/10.1017/s0003055402350469.

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The life and thought of Mahatma Gandhi continues to be a reproach to ideologies and dispositions that produced the horrors of the twentieth century. But his complex legacy suffers from a paradox. His ideas appear to be both necessary and improbable at the same time. To many, Gandhi's thought becomes even more relevant in a context in which the vision of modernity that he critiqued so powerfully has triumphed, the violence that he stood against has become an ineliminable feature of political life, and the practice of freedom has come to be dissociated from the exercise of virtue. But the very s

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Jadhav, Mr. Datta. "Gandhian Concept of Sustainable Development." International Journal of Advance and Applied Research 6, no. 25(B) (2025): 90–93. https://doi.org/10.5281/zenodo.15314525.

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<strong>Abstract:</strong> The Gandhian concept of sustainable development emphasizes an ethical, balanced, and holistic approach to progress, one that integrates the welfare of all individuals, ecological health, and social equity. This paper explores Mahatma Gandhi’s ideals related to sustainability, highlighting principles such as Ahimsa (non-violence), Swaraj (self-rule), Sarvodaya (welfare of all), and trusteeship, all of which provide a foundation for a more sustainable, socially just world. Through examining Gandhi’s critique of industrialization, consumerism, and exploitati

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Gray, Stuart. "Cross-Cultural Intelligibility and the Use of History: From Democracy and Liberalism to Indian Rajanical Thought." Review of Politics 78, no. 2 (2016): 251–83. http://dx.doi.org/10.1017/s0034670516000048.

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AbstractWhile numerous methodological and interpretive challenges confront the study of cross-cultural political theory, this essay examines a particular premodern Indian tradition as an example of such difficulties and one way in which they can be overcome. Exploring the problematic ways in which people have interpreted and made use of India's ancient past, it critically examines arguments for the existence of secularism, free elections, and democratic assemblies in the Vedas. Defending what I call a “critical revivalist” position, it is argued that predominant approaches to premodern traditi

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Trivedi, Lisa N. "Visually Mapping the “Nation”: Swadeshi Politics in Nationalist India, 1920–1930." Journal of Asian Studies 62, no. 1 (2003): 11–41. http://dx.doi.org/10.2307/3096134.

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In the early years of mass nationalism in colonial South Asia, Mohandas Gandhi inaugurated a swadeshi (indigenous goods) movement, which aimed to achieve swaraj, or “home rule,” by establishing India's economic self-sufficiency from Britain. Invoking an earlier movement of the same name, Gandhi created a new form of swadeshi politics that encouraged the production and exclusive consumption of hand-spun, hand-woven cloth called khadi. The campaign to popularize this movement took many forms, including the organization of exhibitions that demonstrated cloth production and sold khadi goods. On th

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Kumar, Mr Sudhansu, and Dr Manvender Singh. "Role of Panchayati Raj in Rendering Social, Political and Economic Justice: A Study of Kuturachuan Gram Panchayat, Odisha Paper." Journal of Psychology and Political Science, no. 21 (January 11, 2022): 7–18. http://dx.doi.org/10.55529/jpps.21.7.18.

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Panchayati Raj plays a vital role in Indian democracy. In Panchayati Raj systems, the Gram Panchayats are the units of administration. The people’s socio, political, and economic development at the grass-root level is realized through Panchayati Raj System. It is not only improving the economic conditions of the people but also aims at developing selfreliance among them. It is seen in the olden days that people used to meet together to solve village problems under the leadership of village elders. This system reflected the spirit of participatory democracy. Our Father of Nation, Mahatma Gandhi

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Prof. Girish Kumar Singh and Chetna Rana. "Swami Dayanand Saraswati – A Pioneer of Social Harmony." Integral Research 1, no. 8 (2024): 212–17. https://doi.org/10.57067/ir.v1.i8.335.

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Swami Dayanand Saraswati, a key thinker and social reformer of the Indian freedom struggle, was a leading force of the Indian renaissance. He raised awareness among people on significant issues related to religion, education, and social reform, and worked towards eliminating superstition and disorder prevalent in society to promote social harmony. Through his rational interpretations of the Vedas, Swami Ji emphasized critical issues such as child marriage, the practice of Sati, casteism, untouchability, and the education of women. The establishment of the Arya Samaj was a major step taken by h

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Sharma, Sudhir Kumar. "The Political Views of Mahatma Gandhi: A Brief Outline." InSight Bulletin: A Multidisciplinary Interlink International Research Journal 1, no. 2 (2024): 12–15. https://doi.org/10.5281/zenodo.15016147.

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<strong>ABSTRACT</strong> <em>Mahatma Gandhi, one of the 20th century's most influential leaders, transformed India's struggle for independence and reshaped global political and ethical paradigms. His political philosophy, a synthesis of Eastern and Western ideologies, centered on morality, religion, truth, and non-violence as essential elements of political life. For Gandhi, politics was not merely a pursuit of power or governance; it was a tool for moral and spiritual progress, both at the individual and societal levels. Central to Gandhi’s philosophy was the concept of Dharmik Rajniti

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Pattery, George. "Gandhi's Evolutionary Hermeneutics: Reinterpreting Tradition, Development and Freedom for Today." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2013, Vol 16/2 (2013): 10–24. https://doi.org/10.5281/zenodo.4284384.

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 In this article the author begins by explaining the concept of  development and its hermeneutical role with regard to tradition and freedom. This will take us to view the evolutionary contribution in an appreciative frame. In the light of  these we shall review Gan- dhi’s notion of  development and its linkage with tradition and free dom. Wholeness/holon-movement/inter-dependence is the point o f  departure of  the author. The choice of  the model of  development will define our understanding o f tradition and freedom. Wholeness tak

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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

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Singh, Shobhan, and Smriti Singh. "GANDHI’S INTERPRETATION OF THE GITA." Journal of English Language and Literature 06, no. 01 (2019): 192–204. https://doi.org/10.54513/joell.2019.06192.

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This paper is an attempt to bring into focus the highly contentious question as to what kind of text the Gita is in supporting Mahatma Gandhi's campaigns of Satyagraha (nonviolent resistance) and Ahimsa (non violence) which sought salvation for India. He perceived that the Gita was a Parable of selfless activity, non attachment and sacrifice. He thought the spirit of the message is ghost warfare, not ghostly physical warfare; in his mind non-violence is actually an active form and not just one of piety. Gandhi stressed that one should situate his reading of Gita into the greater historical con

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Meena, Ramjeelal. "The role of extremism in the Indian independence movement." RESEARCH HUB International Multidisciplinary Research Journal 10, no. 5 (2023): 27–31. http://dx.doi.org/10.53573/rhimrj.2023.v10n05.005.

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In the present paper a historical study of the role of extremism in the Indian National Movement has been made. The late nineteenth and early twentieth centuries saw the rise of a new party in the Indian National Congress, which was fiercely critical of the ideals and methods of the old leaders. These angry young people wanted that the aim of the Congress should be Swaraj, which they should achieve with self-confidence and self-reliance. This new party is said to be extremist in comparison to the old moderates. Despite the long efforts of the liberals, basically nothing could be achieved. It i

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Dr., Prashant U. Gambhire. "Reflection of 'Subaltern' in Mahatma Gandhi's Autobiography: The Story of My Experiments with Truth (1927)." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 04 (2023): 1058–60. https://doi.org/10.5281/zenodo.10287463.

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The most influential leader of the Indian independence struggle during British rule was Mohandas Karamchand Gandhi. Gandhi led India to independence via peaceful civil disobedience, and he also served as an inspiration for freedom and civil rights movements around the globe. He is referred to as Bapu, or the "father of nation," and he led India's national struggle from 1919 to 1947. He was a fervent supporter of <i>Purna Swaraj</i>, or total independence, and a champion of nonviolence and peace. His message is appealing to all people and has had a significant impact on humanity up to this poin

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Scheidler, Alexander, Arne Brutschy, Eliseo Ferrante, and Marco Dorigo. "The ${k}$ -Unanimity Rule for Self-Organized Decision-Making in Swarms of Robots." IEEE Transactions on Cybernetics 46, no. 5 (2016): 1175–88. http://dx.doi.org/10.1109/tcyb.2015.2429118.

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Handrala, Srikantha H. "Panchayati Raj Institutions: Evolution and Development in India." Journal of Research & Development 17, no. 1 (2025): 69–70. https://doi.org/10.5281/zenodo.14949721.

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<strong><em>Abstract :</em></strong> <em>               Panchayat Raj Institutions in India are made gross tic changes in the local administration, it’s achieved decentralization of power and played a very important role in empowerment of villages. Evolution of Panchayats in India having a very long history, it was start from Vedas age in between it get support from the rulers of medieval period and finally had structural growth in British rule. The 73<sup>rd</sup> constitutional amendment act 1992 provides constitutio

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Wang, Xiaocheng, Hui Zhao, and Li Li. "An Improved Vicsek Model of Swarms Based on a New Neighbor Strategy Considering View and Distance." Applied Sciences 13, no. 20 (2023): 11513. http://dx.doi.org/10.3390/app132011513.

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Collective behaviors in nature and human societies have been intensively studied in recent decades. The Vicsek model is one of the typical models that explain self-ordered particle systems well. In the original Vicsek model, the neighbor strategy takes all its neighbors’ mean directions into account when updating particles’ directions, which leads to a longer convergence time and higher computation cost due to the excess number of neighbors. In this paper, we introduce a new neighbor strategy to the Vicsek model. It defines that each particle will only select a certain number of particles with

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Mr.Ashokkumar, Baldevbhai Prajapati. "Indian Knowledge Systems Through Gandhi an Ideals: A Holistic View." Educational Resurgence Journal 8, no. 1 (2025): 67–77. https://doi.org/10.5281/zenodo.14723341.

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<strong>Abstract</strong> <strong> </strong> <strong><em>Indian Knowledge Systems (IKS), which include philosophy, education, science, the arts, and governance, is a rich source of traditional knowledge that prioritizes self-reliance, ethical behavior, holistic living, and harmony with the natural world. Mahatma Gandhi, a modern-day visionary, offered a revolutionary framework for societal advancement by incorporating these timeless ideas into his beliefs in social justice, sustainability, and education. This essay explores the connections between Gandhian philosophy and IKS, emphasizing

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DENISKIN, S. A., and I. A. KRUPNOV. "RUSSIAN NORTHERN TRADITION: ORIGINS AND CONTENT." Bulletin of Chelyabinsk State University 498, no. 4 (2025): 51–60. https://doi.org/10.47475/1994-2796-2025-498-4-51-60.

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Another article on the Russian Northern Tradition is devoted to further understanding of its historical roots and conceptual understanding of its content. Our goal is to show that the Russian tradition, based on the initial concepts of Right, Nav, and Reality, as a manifestation of the collective unconscious, according to C. G. Jung, exists, contains information about the origins of the tradition itself, deep in the meaning of cosmogonic and cosmological teachings, and covers all areas of human existence. For a proper understanding of our Orthodox tradition, which glorifies the Rule associated

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Sriram, Shloka. "The Historical Evolution of Khadi." Journal of Student Research 12, no. 1 (2023). http://dx.doi.org/10.47611/jsrhs.v12i1.3965.

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The pre-indepence symbolism of khadi was firmly intertwined with home rule and self- sufficiency, or Swaraj and Swadeshi. This paper traces the evolution of Khadi from its ancient predecessors in the form of coarse hand spun cloth that existed in India during the Vedic periods and after to the Mughal era and thereafter during the British colonial period and post- independence. It examines the various factors that linked khadi to the freedom movement and Mahatma Gandhi and then the reasons for its decline in the post-independence era and then its present revival. For this purpose, an extensive

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M., S. Fathima Begum. "FIRST ROUND TABLE CONFERENCE: INITIATIVE MADE BY THE BRITISH GOVERNMENT: THE MUSLIM PRESS IN MADRAS PRESIDENCY." October 4, 2018. https://doi.org/10.5281/zenodo.1482493.

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In a letter to Wedge Wood Benn discussing the prospects of the proposed Round table Conference , Irwin expressed the view that the most opportune time for the conference was in 1924, after the legislative Assembly had adopted the motion of Motilal Nehru recommending to the Governor ?General the need of holding such a conference to settle the constitutional problem.The three Round table Conferences were organized by the British Government following the Simon Commission meeting so much resistance they did not even complete their report. Demand for Swaraj or Self-rule, in India had been growing i

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Kundra, Nakul. "Exploring Pluralistic Indian Nationalism: Aurobindo, Vivekananda, Gandhi, and Nehru in Historical Political Thought." Journal of Nationalism, Memory & Language Politics, January 18, 2025. https://doi.org/10.2478/jnmlp-2024-0010.

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Abstract The article gives a snippet view of the pluralism of Indian nationalism by focusing on some of the critical views expounded by Aurobindo, Vivekananda, Gandhi, and Nehru, who significantly contributed to the intellectual, social, and political spheres of India. The ideas and actions of these national heroes played a crucial role in shaping the Indian idea of nationalism and the Indian freedom struggle. Aurobindo saw militant nationalism as a spiritual principle. Vivekananda believed in Karma, morality, and fearlessness; he laid focus on the Upanishads, the Brahma Sutras, and the Bhagav

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Laxmiprasad, P. V. "Rabindranath Tagore’s Home and the World [Ghare Bhaire] : A Gripping Portrayal of Swadeshi Movement." SMART MOVES JOURNAL IJELLH, August 28, 2020, 152–58. http://dx.doi.org/10.24113/ijellh.v8i8.10732.

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Tagore’s novel Ghare Bhaire has historical significance when we look at it from nationalistic perspective. The Swadeshi movement predominantly began with the partition of Bengal by the Viceroy of India, Lord Curzon in 1905 and continued up to 1911. This was precisely the most successful of the Pre- Gandhian movements. MK Gandhi strategically focused on Swadeshi who described it as the Soul of Swaraj (Self-rule). The movement was officially announced on 7 August, 1905 at the famous Calcutta Town Hall, in Bengal. Later, this was used to boycott all the British goods in the country. The spirit of

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Jimenez Romero, Cristian, Alper Yegenoglu, Aarón Pérez Martín, Sandra Diaz-Pier, and Abigail Morrison. "Emergent communication enhances foraging behavior in evolved swarms controlled by spiking neural networks." Swarm Intelligence, December 14, 2023. http://dx.doi.org/10.1007/s11721-023-00231-6.

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AbstractSocial insects such as ants and termites communicate via pheromones which allow them to coordinate their activity and solve complex tasks as a swarm, e.g. foraging for food or finding their way back to the nest. This behavior was shaped through evolutionary processes over millions of years. In computational models, self-coordination in swarms has been implemented using probabilistic or pre-defined simple action rules to shape the decision of each agent and the collective behavior. However, manual tuned decision rules may limit the emergent behavior of the swarm. In this work we investi

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Giorello Leites, Diego German, André Fisher Sbrissia, and Sila Carneiro Da Silva. "Bahiagrass (Paspalum notatum CV. Inia Sepé) responses to defoliation intensities." Grass and Forage Science, September 6, 2023. http://dx.doi.org/10.1111/gfs.12628.

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AbstractDefoliation management is determinant of forage production and plant persistence. The objective of this study was to identify grazing suitability and stability of herbage production of INIA Sepé subjected to four intensities of defoliation (represented for sward canopies of 3, 10, 17 and 24 cm maintained constant through weekly cuts) and two rates of nitrogen fertilization (100 and 300 kg ha−1). The response variables studied were: botanical/morphological composition of the herbage mass, herbage accumulation, nutritive value, tiller population density (TPD), tiller weight (TW), leaf ar

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