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DIVFine explanation of civil disobedience shows how great pacifist used non-violent philosophy to lead India to independence. Self-discipline, fasting, social boycotts, strikes, other techniques. /div
"All my actions have their source in my inalienable love of humankind." -- Gandhi Mahatma Gandhi is one of the least understood figures of all time -- even among his admirers. In this Annual Gandhi Lecture for the International Association of Gandhian Studies, Mark Shepard tackles some persistently wrong-headed views of Gandhi, offering us a more accurate picture of the man and his nonviolence. ///////////////////////////////////////////////// "A model of Gandhian journalism. . . . [Shepard] has put his finger on seemingly all of the popular (and some less common) misconceptions of both Gandhi and his philosophy, including some particularly important ones. . . . This book takes little space to cover its topic concisely and well. It would be [some] of the most valuable pages many people could read about Gandhi." -- Global Conscience, July-Sept. 1990 ///////////////////////////////////////////////// Mark Shepard is the author of "Mahatma Gandhi and His Myths," "The Community of the Ark," and "Gandhi Today," called by the American Library Association's Booklist "a masterpiece of committed reporting." His writings on social alternatives have appeared in over 30 publications in the United States, Canada, England, Norway, Germany, the Netherlands, Switzerland, Japan, and India. ///////////////////////////////////////////////// SAMPLE I suspect that most of the myths and misconceptions surrounding Gandhi have to do with nonviolence. For instance, it's surprising how many people still have the idea that nonviolent action is passive. It's important for us to be clear about this: There is nothing passive about Gandhian nonviolent action. I'm afraid Gandhi himself helped create this confusion by referring to his method at first as "passive resistance," because it was in some ways like techniques bearing that label. But he soon changed his mind and rejected the term. Gandhi's nonviolent action was not an evasive strategy nor a defensive one. Gandhi was always on the offensive. He believed in confronting his opponents aggressively, in such a way that they could not avoid dealing with him. But wasn't Gandhi's nonviolent action designed to avoid violence? Yes and no. Gandhi steadfastly avoided violence toward his opponents. He did not avoid violence toward himself or his followers. Gandhi said that the nonviolent activist, like any soldier, had to be ready to die for the cause. And in fact, during India's struggle for independence, hundreds of Indians were killed by the British. The difference was that the nonviolent activist, while willing to die, was never willing to kill. Gandhi pointed out three possible responses to oppression and injustice. One he described as the coward's way: to accept the wrong or run away from it. The second option was to stand and fight by force of arms. Gandhi said this was better than acceptance or running away. But the third way, he said, was best of all and required the most courage: to stand and fight solely by nonviolent means.
When Mahatma Gandhi died in 1948 by an assassin's bullet, the most potent legacy he left to the world was the technique of satyagraha (literally, holding on to the Truth). His "experiments with Truth" were far from complete at the time of his death, but he had developed a new technique for effecting social and political change through the constructive conduct of conflict: Gandhian satyagraha had become eminently more than "passive resistance" or "civil disobedience." By relating what Gandhi said to what he did and by examining instances of satyagraha led by others, this book abstracts from the Indian experiments those essential elements that constitute the Gandhian technique. It explores, in terms familiar to the Western reader, its distinguishing characteristics and its far-reaching implications for social and political philosophy.
********#1 AMAZON.COM BESTSELLER IN WAR & PEACE (JUNE 2013)******** *********#1 KINDLE (INDIA) BESTSELLER IN POLITICS (NOV. 2015)********* *****#1 KINDLE (INDIA) BESTSELLER IN SOCIAL SCIENCES (NOV. 2015)***** "All my actions have their source in my inalienable love of humankind." -- Gandhi Mahatma Gandhi is one of the least understood figures of all time -- even among his admirers. In this Annual Gandhi Lecture for the International Association of Gandhian Studies, Mark Shepard tackles some persistently wrong-headed views of Gandhi, offering us a more accurate picture of the man and his nonviolence. ///////////////////////////////////////////////// Mark Shepard is the author of "Mahatma Gandhi and His Myths," "The Community of the Ark," and "Gandhi Today," called by the American Library Association's Booklist "a masterpiece of committed reporting." His writings on social alternatives have appeared in over 30 publications in the United States, Canada, England, Norway, Germany, the Netherlands, Switzerland, Japan, and India. ///////////////////////////////////////////////// "A model of Gandhian journalism. . . . [Shepard] has put his finger on seemingly all of the popular (and some less common) misconceptions of both Gandhi and his philosophy, including some particularly important ones. . . . This book takes little space to cover its topic concisely and well. It would be [some] of the most valuable pages many people could read about Gandhi." -- Global Conscience, July-Sept. 1990 ///////////////////////////////////////////////// SAMPLE I suspect that most of the myths and misconceptions surrounding Gandhi have to do with nonviolence. For instance, it's surprising how many people still have the idea that nonviolent action is passive. It's important for us to be clear about this: There is nothing passive about Gandhian nonviolent action. I'm afraid Gandhi himself helped create this confusion by referring to his method at first as "passive resistance," because it was in some ways like techniques bearing that label. But he soon changed his mind and rejected the term. Gandhi's nonviolent action was not an evasive strategy nor a defensive one. Gandhi was always on the offensive. He believed in confronting his opponents aggressively, in such a way that they could not avoid dealing with him. But wasn't Gandhi's nonviolent action designed to avoid violence? Yes and no. Gandhi steadfastly avoided violence toward his opponents. He did not avoid violence toward himself or his followers. Gandhi said that the nonviolent activist, like any soldier, had to be ready to die for the cause. And in fact, during India's struggle for independence, hundreds of Indians were killed by the British. The difference was that the nonviolent activist, while willing to die, was never willing to kill. Gandhi pointed out three possible responses to oppression and injustice. One he described as the coward's way: to accept the wrong or run away from it. The second option was to stand and fight by force of arms. Gandhi said this was better than acceptance or running away. But the third way, he said, was best of all and required the most courage: to stand and fight solely by nonviolent means.
Here is the first volume of a magisterial biography of Mohandas Gandhi that gives us the most illuminating portrait we have had of the life, the work and the historical context of one of the most abidingly influential—and controversial—men in modern history. Ramachandra Guha—hailed by Time as “Indian democracy’s preeminent chronicler”—takes us from Gandhi’s birth in 1869 through his upbringing in Gujarat, his two years as a student in London and his two decades as a lawyer and community organizer in South Africa. Guha has uncovered myriad previously untapped documents, including private papers of Gandhi’s contemporaries and co-workers; contemporary newspapers and court documents; the writings of Gandhi’s children; and secret files kept by British Empire functionaries. Using this wealth of material in an exuberant, brilliantly nuanced and detailed narrative, Guha describes the social, political and personal worlds inside of which Gandhi began the journey that would earn him the honorific Mahatma: “Great Soul.” And, more clearly than ever before, he elucidates how Gandhi’s work in South Africa—far from being a mere prelude to his accomplishments in India—was profoundly influential in his evolution as a family man, political thinker, social reformer and, ultimately, beloved leader. In 1893, when Gandhi set sail for South Africa, he was a twenty-three-year-old lawyer who had failed to establish himself in India. In this remarkable biography, the author makes clear the fundamental ways in which Gandhi’s ideas were shaped before his return to India in 1915. It was during his years in England and South Africa, Guha shows us, that Gandhi came to understand the nature of imperialism and racism; and in South Africa that he forged the philosophy and techniques that would undermine and eventually overthrow the British Raj. Gandhi Before India gives us equally vivid portraits of the man and the world he lived in: a world of sharp contrasts among the coastal culture of his birthplace, High Victorian London, and colonial South Africa. It explores in abundant detail Gandhi’s experiments with dissident cults such as the Tolstoyans; his friendships with radical Jews, heterodox Christians and devout Muslims; his enmities and rivalries; and his often overlooked failures as a husband and father. It tells the dramatic, profoundly moving story of how Gandhi inspired the devotion of thousands of followers in South Africa as he mobilized a cross-class and inter-religious coalition, pledged to non-violence in their battle against a brutally racist regime. Researched with unequaled depth and breadth, and written with extraordinary grace and clarity, Gandhi Before India is, on every level, fully commensurate with its subject. It will radically alter our understanding and appreciation of twentieth-century India’s greatest man.