{"id":82711,"date":"2016-11-14T12:00:42","date_gmt":"2016-11-14T12:00:42","guid":{"rendered":"https:\/\/www.transcend.org\/tms\/?p=82711"},"modified":"2017-09-13T08:43:24","modified_gmt":"2017-09-13T07:43:24","slug":"two-indias-gandhi-and-modern-india","status":"publish","type":"post","link":"https:\/\/www.transcend.org\/tms\/2016\/11\/two-indias-gandhi-and-modern-india\/","title":{"rendered":"Two Indias: Gandhi and Modern India"},"content":{"rendered":"

Gandhian Perspectives on Conflict and Peace – Hindu University, FL USA<\/em><\/p>\n

Gandhi was born 2 October 1869, was killed 30 January 1948 by a Pune brahmin, Godse. I was a 17 years old boy in Norway who cried when hearing the news.\u00a0 Something unheard of had happened.<\/p>\n

But I did not know why I cried, and wanted to know more.\u00a0 Who was Gandhi? So I became a Gandhi scholar as assistant and co-author to the late Arne N\u00e6ss in his seminal work of extracting from Gandhi\u2019s works and words his Gandhi\u2019s Political Ethics<\/em> as a norm-system.[i]<\/a><\/p>\n

The image of the India I love is the image of Gandhi.\u00a0 I know perfectly well that there are other Indias.\u00a0 And Ashis Nandy sensitized me to why the court proceedings against Godse were kept secret: because his arguments were that Gandhi stood in the way of the modern India the government wanted, with industrialization, booming cities, growth, trade, a strong army; the whole package.<\/p>\n

Very different from Gandhi\u2019s self-sufficient sarvodaya<\/em> villages, linked by \u201coceanic circles\u201d, focused on spiritual rather than material growth.\u00a0 Very similar to the Buddhist image of the small sangha<\/em> community. And in line with Gandhi\u2019s idea that he may actually have been a Buddhist; without any vertical ranking of occupations.<\/p>\n

Gandhi\u2019s link to Buddhism and rejection of caste may have been on top of Godse\u2019s motivation, adding to modernity.\u00a0 Nehru\u2019s India was also a modern India, with a socialist LSE-Harold Laski, Soviet touch. Nehru and Gandhi shared anti-colonialism but differed in their images of independent India.\u00a0 Modernity, and even more so, Soviet top-down socialism, were very remote from Gandhi\u2019s bottom-up world.<\/p>\n

Gandhi was instrumentalized by Congress to get rid of Britons preaching against caste. India became independent, after a disastrous partition mainly caused by Lord Mountbatten; free to enter modernity, and to keep caste. The Congress Party got the cake and ate it too.\u00a0 So, I see two Indias, Gandhi and modernity, knowing there are more.<\/p>\n

Two Indian civilizations, with much clash and little dialogue. And some dwarfs rejecting India\u2019s greatest son.\u00a0 Some time ago there were books on and by Gandhi at New Delhi airport; today we find books on business administration. A non-dialogue of two civilizations within one country.\u00a0 This essay opens for that missing dialogue, for the millions touched by the genius of the Gandhi that modern India expelled, like traditional India did to another genius coming out of roughly the same land, the Buddha.\u00a0 The image of India abroad is still shaped by both.<\/p>\n

Gandhi, a vaisya<\/em> prime minister\u2019s son, a lawyer trained in England, struggling with the drives of sex and food, finding his brahmacharya<\/em>.\u00a0 Indian themes with as much or more claim on India as the present growth machine serving the upper castes and classes at the expense of growing inequality and the suffering of the 1\/3 of the world\u2019s starving, living in one country, India.\u00a0 An India linked to a falling global empire, USA; and a regional declining empire, Israel.<\/p>\n

An India with direct violence by acts of commission; structural violence producing more suffering than direct violence upheld by acts of omission; and cultural violence legitimizing either or both. And Indo-European class structure, with brahmin<\/em> specialists on cultural violence, kshatriyas<\/em> on direct violence, and vaisyas<\/em> on structural violence; unleashing all three on common people and women.<\/p>\n

That tradition of direct violence + steep pyramids of structural violence + legitimacy from a divine mandate also predict well the four most belligerent countries over the last 1,000 years: USA, Israel, UK and Turkey.\u00a0 Watch for the dangers of guilt by cooperation and association with those four.<\/p>\n

Gandhi will survive this perverted Indian modernity.\u00a0 Gandhi\u2019s four S\u2019s, satyagraha-swaraj-swadeshi-sarvodaya<\/em>, are better approaches to the three UN goals sustainable peace, development and environment.<\/p>\n

Satyagraha<\/em>: holding on to Satya, a Truth-Love-God trinity, his unity-of-human beings.\u00a0 As factual truth, as togetherness-compassion-love, and as embodying the divine.\u00a0 The word ahimsa<\/em>, nonviolence, reflects this badly. More than 100 years ago Gandhi coined satyagraha<\/em> drawing on vasudaiva kuttumbakam-the world is my family<\/em>. Very Indian.<\/p>\n

But not practiced by 700,000 Hindu soldiers in Kashmir ruling over the Muslims, and in even more misery and inequality by driving\u00a0 tribals and casteless off the land and killing Naxalites with drones.<\/p>\n

Swaraj<\/em>:\u00a0 self-rule, swa<\/em>, the Self of identity, with Raj, rule.\u00a0 Gandhi praised openness refusing to be blown off his feet. Be rooted, deepen the rootedness, develop your self, your spirit, be in command of your identity; concepts beyond an independence ceremony with flags lowered and raised. \u00a0Gandhi even did not attend; he fought the Lord Mountbatten-twisted partition with its devastating consequences.<\/p>\n

Swadeshi<\/em>: meeting needs for food, shelter, clothing, self-made<\/em>.\u00a0 No to English textiles-Yes to khadi<\/em>.\u00a0 Gandhi even collected money for Bombay textile merchants; the textiles, not they, were the problem.<\/p>\n

Sarvodaya<\/em>: the uplift of the poor, inspired by Gandhi\u2019s dictum, there is enough for everybody\u2019s need, but not for everybody\u2019s greed.<\/p>\n

Gandhi was for need, modernity for greed; Gandhi for local self-reliance, modernity for unlimited trade; Gandhi for building on own identity, modernity for americanization as neo-nirvana; Gandhi for nonviolent conflict resolution, modernity for police, military, war.<\/p>\n

India\u2019s modernity suffers a crash landing, with revolts from Orissa to Kerala. Even worse: massive suicide by desperate, indebted farmers being driven off the land, even selling their daughters.<\/p>\n

Both Delhi and the Naxalites would be better off with Gandhi\u2019s Four S\u2019s than with New Delhi state terrorism-torturism and Naxalite terrorism.\u00a0 A blessing to have Gandhi on the reserve shelf; but it is needed in reality, not on any shelf, and backed by political power.<\/p>\n

APPENDIX:\u00a0 The Gandhi Conflict Norms<\/strong>
\n<\/em><\/p>\n

    \n
  1. GOALS AND CONFLICT<\/em><\/strong><\/li>\n<\/ol>\n

    N11<\/sub>\u00a0\u00a0\u00a0 Act in conflicts!<\/strong><\/p>\n

    N111<\/sub>\u00a0\u00a0 Act now!<\/p>\n

    N112<\/sub>\u00a0\u00a0 Act here!<\/p>\n

    N113<\/sub>\u00a0\u00a0 Act for your own group!<\/p>\n

    N114<\/sub>\u00a0\u00a0 Act out of identity!<\/p>\n

    N115<\/sub>\u00a0\u00a0 Act out of conviction!<\/p>\n

    N12<\/sub>\u00a0\u00a0\u00a0 Define the conflict well!<\/strong><\/p>\n

    N121<\/sub>\u00a0\u00a0 State your own goal clearly!<\/p>\n

    N122<\/sub>\u00a0\u00a0 Try to understand your opponent\u2019s goal!<\/p>\n

    N123<\/sub>\u00a0\u00a0 Emphasize common and compatible goals!<\/p>\n

    N124<\/sub>\u00a0\u00a0 State the conflict relevant facts objectively!<\/p>\n

    N13<\/sub>\u00a0\u00a0\u00a0 Have a positive approach to conflict!<\/strong><\/p>\n

    N131<\/sub>\u00a0\u00a0 Give the conflict a positive emphasis!<\/p>\n

    N132<\/sub>\u00a0\u00a0 See conflict as opportunity to meet the opponent!<\/p>\n

    N133<\/sub>\u00a0\u00a0 See conflict as opportunity to transform society!<\/p>\n

    N134<\/sub>\u00a0\u00a0 See conflict as opportunity to transform yourself!<\/p>\n

      \n
    1. CONFLICT STRUGGLE
      \n<\/em><\/strong><\/li>\n<\/ol>\n

      N21<\/sub>\u00a0\u00a0\u00a0 Act non-violently in conflicts!<\/strong><\/p>\n

      N211<\/sub>\u00a0\u00a0 Do not hurt or harm with deeds!<\/p>\n

      N212<\/sub>\u00a0\u00a0 Do not hurt or harm with words!<\/p>\n

      N213<\/sub>\u00a0\u00a0 Do not hurt or harm with thoughts!<\/p>\n

      N214<\/sub>\u00a0\u00a0 Do not harm the opponent\u2019s property!<\/p>\n

      N215<\/sub>\u00a0\u00a0 Prefer violence to cowardice!<\/p>\n

      N216<\/sub>\u00a0\u00a0 Do good even to the evil\u2011doer!<\/p>\n

      N22<\/sub>\u00a0\u00a0\u00a0 Act in a goal\u2011consistent manner!<\/strong><\/p>\n

      N221<\/sub>\u00a0\u00a0 Always include a constructive element!<\/p>\n

      N222<\/sub>\u00a0\u00a0 Use goal\u2011revealing forms of struggle!<\/p>\n

      N223<\/sub>\u00a0\u00a0 Act openly, not secretly!<\/p>\n

      N224<\/sub>\u00a0\u00a0 Aim the struggle at the correct point!<\/p>\n

      N23<\/sub>\u00a0\u00a0\u00a0 Do not cooperate with evil!<\/strong><\/p>\n

      N231<\/sub>\u00a0\u00a0 Non\u2011cooperation with evil structure!<\/p>\n

      N232<\/sub>\u00a0\u00a0 Non\u2011cooperation with evil status!<\/p>\n

      N233<\/sub>\u00a0\u00a0 Non\u2011cooperation with evil action!<\/p>\n

      N234<\/sub>\u00a0\u00a0 Non\u2011cooperation with those who cooperate with evil!<\/p>\n

      N24<\/sub>\u00a0\u00a0\u00a0 Be willing to sacrifice!<\/strong><\/p>\n

      N241<\/sub>\u00a0\u00a0 Do not escape from punishment!<\/p>\n

      N242<\/sub>\u00a0\u00a0 Be willing to die if necessary!<\/p>\n

      N25<\/sub>\u00a0\u00a0\u00a0 Do not polarize!<\/strong><\/p>\n

      N251<\/sub>\u00a0\u00a0 Distinguish between antagonism and antagonist!<\/p>\n

      N252<\/sub>\u00a0\u00a0 Distinguish between person and status!<\/p>\n

      N253<\/sub>\u00a0\u00a0 Maintain contact!<\/p>\n

      N254<\/sub>\u00a0\u00a0 Empathy with your opponent\u2019s position!<\/p>\n

      N255<\/sub>\u00a0\u00a0 Be flexible in defining parties and positions!<\/p>\n

      N26<\/sub>\u00a0\u00a0\u00a0 Do not escalate!<\/strong><\/p>\n

      N261<\/sub>\u00a0\u00a0 Remain as loyal as possible!<\/p>\n

      N262<\/sub>\u00a0\u00a0 Do not provoke or let yourself be provoked!<\/p>\n

      N263<\/sub>\u00a0\u00a0 Do no humiliate or let yourself be humiliated!<\/p>\n

      N264<\/sub>\u00a0\u00a0 Do no expand the goals for the conflict!<\/p>\n

      N265<\/sub>\u00a0\u00a0 Use the mildest possible forms of conflict behavior!
      \n<\/em><\/p>\n

        \n
      1. CONFLICT RESOLUTION
        \n<\/em><\/strong><\/li>\n<\/ol>\n

        N31<\/sub>\u00a0\u00a0\u00a0 Solve conflict!<\/strong><\/p>\n

        N311<\/sub>\u00a0\u00a0 Do not continue conflict struggle forever!<\/p>\n

        N312<\/sub>\u00a0\u00a0 Always seek negotiation with the opponent!<\/p>\n

        N313<\/sub>\u00a0\u00a0 Seek positive social transformations!<\/p>\n

        N314<\/sub>\u00a0\u00a0 Seek human transformation!<\/p>\n

        \u2011 of yourself<\/p>\n

        \u2011 of the opponent<\/p>\n

        N32<\/sub>\u00a0\u00a0\u00a0 Insist on the essentials, not on non\u2011essentials!<\/strong><\/p>\n

        N321<\/sub>\u00a0\u00a0 Do not trade with essentials!<\/p>\n

        N322<\/sub>\u00a0\u00a0 Be willing to compromise on non\u2011essentials!<\/p>\n

        N33<\/sub>\u00a0\u00a0\u00a0 See yourself as fallible!<\/strong><\/p>\n

        N331<\/sub>\u00a0\u00a0 Remember that you may be wrong!<\/p>\n

        N332<\/sub>\u00a0\u00a0 Admit your mistakes openly!<\/p>\n

        N333<\/sub>\u00a0\u00a0 Consistency over time not very important!<\/p>\n

        N34<\/sub>\u00a0\u00a0\u00a0 Be generous in your view of the opponent!<\/strong><\/p>\n

        N341<\/sub>\u00a0\u00a0 Do not exploit the opponent\u2019s weaknesses!<\/p>\n

        N342<\/sub>\u00a0\u00a0 Do not judge the opponent harder than yourself!<\/p>\n

        N343<\/sub>\u00a0\u00a0 Trust your opponent!<\/p>\n

        N35<\/sub>\u00a0\u00a0\u00a0 Conversion, not coercion!<\/strong><\/p>\n

        N351<\/sub>\u00a0\u00a0 Always seek solutions that are accepted!<\/p>\n

        \u2011 by yourself<\/p>\n

        \u2011 by the opponent!<\/p>\n

        N352<\/sub>\u00a0\u00a0 Never coerce your opponent!<\/p>\n

        N353<\/sub>\u00a0\u00a0 Convert your opponent into a believer in the cause!<\/p>\n

        NOTE:<\/strong><\/p>\n

        [i]<\/a>.\u00a0 For my own version of that system please see the Appendix, taken from my The Way is the Goal<\/em>, Ahmdavad: Navajivan, 1995 (also reprinted on the back of the cover-pages of A Theory of Conflict, TRANSCEND University Press, 2010<\/a><\/em>).<\/p>\n

        __________________________________________<\/p>\n

        Johan Galtung, a professor of peace studies, dr hc mult, is founder of the <\/em>TRANSCEND Network for Peace, Development and Environment<\/a> and rector of the <\/em>TRANSCEND Peace University-TPU<\/a>. Prof. Galtung <\/em>has published 1670\u00a0articles\u00a0and book\u00a0chapters, over 450 Editorials for <\/em>TRANSCEND Media Service<\/a>, and 167 books on peace and related issues<\/em>, of which 41 have been translated into 35 languages, for a total of 135 book translations<\/em>, including \u2018<\/em>50 Years-100 Peace and Conflict Perspectives<\/a>,\u2019 published by the <\/em>TRANSCEND University Press-TUP<\/a>.<\/em><\/p>\n

         <\/p>\n","protected":false},"excerpt":{"rendered":"

        Gandhi was instrumentalized by Congress to get rid of Britons preaching against caste. India became independent, after a disastrous partition mainly caused by Lord Mountbatten; free to enter modernity, and to keep caste. The Congress Party got the cake and ate it too. So, I see two Indias, Gandhi and modernity, knowing there are more.<\/p>\n","protected":false},"author":4,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[31],"tags":[295,271,353,352],"class_list":["post-82711","post","type-post","status-publish","format-standard","hentry","category-editorial","tag-civilization","tag-community","tag-industrialization","tag-modernity"],"_links":{"self":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/posts\/82711","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/comments?post=82711"}],"version-history":[{"count":0,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/posts\/82711\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/media?parent=82711"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/categories?post=82711"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/tags?post=82711"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}