Saturday, July 2, 2011

Gandhiji’s Dandi march among World’s top 10 most influential protests


The Mahatma Gandhi-led 'Salt Satyagraha’ during India's independence struggle was named among the ‘Top ten most influential protests’ in the world by Time magazine. This non-violent march had shaken the roots of the British Empire in India.
In March 1930, Gandhi embarked on a 24-day trek from Sabarmati Ashram near Ahmedabad to Dandi, a small seaside town, to produce salt and not pay tax on it, in protest against the British salt monopoly in colonial India.
On the eve of the Dandi march, Gandhi delivered a speech to around 10,000 people saying, "I shall confine myself to what you should do after my companions and I are arrested. The programme of the march to Jalalpur must be fulfilled as originally settled. The enlistment of the volunteers for this purpose should be confined to Gujarat only. From what I have been and heard during the last fortnight, I am inclined to believe that the stream of civil resistance will flow unbroken."
His words inspired the whole country as a wider Civil Disobedience Movement against British rule ensued soon after the march completed at Dandi’s sea shore. Known as the salt ‘Satyagraha’ - a Sanskrit term meaning truth-force - it carried the emotional and moral weight to break the British Empire, Time magazine said.
The magazine further said that Britain’s centuries-long rule over India was, in many ways, first and foremost a regime of monopolies over commodities like tea, textiles and even salt. Under colonial law, Indians were forbidden to extract and sell their own salt and were instead forced to pay the far costlier price of salt manufactured and imported from the UK.
To quote Time magazine, “that act for which more than 80,000 Indians would get arrested in the coming months sparked years of mass civil disobedience that came to define both Indian independence struggle as well as Gandhi himself.”
Talking about the Salt March, Amrut Modi, secretary of Sabarmati Ashram Preservation and Memorial Trust said, “The main idea of the march was to unite people for the freedom movement. The march was aimed at preparing a ground for the movement, which could lead to the freedom of the country.”
Gandhiji followed the path which was taken by various saints of the country as he decided to walk and meet people, talking to them, changing their heart for the freedom movement.
This march was converted into a nationwide public movement which influenced people, the political situation in the country and the British Empire as well.

Source: http://www.dnaindia.com/india/report_gandhijis-dandi-march-among-worlds-top-10-most-influential-protests_1560904-all

Tuesday, June 28, 2011

Technology : Master or Servant?



“We shape our tools,” McLuhan said, “and then our tools shape us.” The quote raises the question: Do we create our own destinies or become subordinate and play into the hands of forces beyond us? Technology, according to McLuhan, is an extension of our own natural faculties. Every technology is, likewise, an extension of our own natural powers, born out of some natural need or the other. “This is to say that technology can be understood in terms of final cause, or purpose, and that purpose is a purpose of the living human being.” Technology, therefore, has a relation to the need and purpose and cannot be otherwise. As such, technology has an important role in linking people at the grass-roots level to the outside world. There are many examples in rural areas of how technology is helping people to take informed decisions. Technology will continue to play a decisive role in ushering change in the rural areas.
Though technology has become an important part of human life, it is also leading us into situations which are having an unsettling effect on us. It has brought us many benefits and comforts, but things are changing at such an alarming pace that unexpected problems have also been generated in an equal measure. McLuhan’s warning that “we become what we behold,” conveys that when you take into account, and are guided by the ultimate values of life, the relationship between the assumptions preceding the acquisition and development of such technology and its application becomes crucial in all our endeavours.
Therefore, we should not be surprised that there is much misunderstanding of, and debate about, the benign as well as the pernicious effects of technology. While we accept technology as an inescapable part of human life, its advantages dwarf as we notice what they are doing to our relationships, as noted by MIT Professor Turkle. She argues that people are increasingly functioning without face-to-face contact, while despite all the talk of convenience derived from texting, mailing and social networking – what humans still instinctively need is each other. She draws our attention to a sobering and paradoxical portrait of human disconnectedness in the face of expanding virtual connections. This is only one of the few instances of how we unwittingly become regressive.
Discussions on the advantages and disadvantages of technology range from utter pessimism – the opinion that eventually the human race will be destroyed – to heightened optimism – that technology will unfold a utopian existence for everyone. Technology, though, will continue its march unhindered, as humans will persistently explore and innovate in the quest for progress, as has been their wont through ages.
Technology will always have to contend with three factors: social, economic and regulatory. Further, the merits and demerits of various technologies are also determined, invariably, by the people at the helm. For example, there are people (some leaders, decision-makers, lobbyists etc.) who advocate application of nuclear technology to the extent possible and consider genetically modified food products to meet the energy and food requirements of the ever-growing world population. On the other hand, there is another school of thought which considers these technologies, and some others, to be harmful and, therefore, need to be considered with due circumspection. Social aspects take a back-seat even as the economic and regulatory factors start taking different turns with changing regimes and oppositions. This is cyclic; view points about their benefits or harmful consequences are promoted, patronized and propagated incessantly, depending upon the conditions prevailing.
Admittedly, technology has become an integral part of our lives. There have been innovations that have brought in newer perspectives on how we address the challenges of day-to-day life. On the other hand, technological advances in a few spheres have proved to be detrimental and are in fact, assuming dangerous proportions. We must not allow technology to become the master. It must be used judiciously and with sufficient caution, as excesses lead to problems, often irreversible. Therefore, advances in technology have to happen in moderation, because then we will be able to undo some wrongs based on our assessments and, perhaps, introduce modifications or shun them altogether. Our curiosity should not drive us to uncontrolled mania for novelty; instead, it should lead us to newer, safer and more useful application.
While it’s not all gloom-and-doom, the idea that technology will eventually lead us to a utopian existence is also ill-founded. The perception that technology has the solution to all our problems, and will, eventually, usher in perfect living, is not prudent. Technology has, and will always, come with a rider – direct or otherwise.
We have to be alert to spot the risk and avert disasters, while always trying to promote the better aspects of technology.
There are enough areas, especially in the rural context, where technology, if applied discreetly, can become a boom. Technology interventions in the areas of agriculture and allied fields, energy (solar, wind, bio-fuels etc.), weather forecasting, disaster preparedness, including advance warning and disaster management, as well as management of natural resources (fresh-water preservation and making potable water out of salt water) would stand us in good stead. Other areas of technology intervention could be health services, internal security and pollution control.
Whenever new technology is in the offing-though material benefits will try to influence and drive our thinking and hence, the decision-making vis-à-vis technology – it must be evaluated from a long-term perspective. Only then will we be able to say that technology is a boon to mankind.
by Dr. S. V. Prabhath, Chairman, NCRI 
Source: Ailaan, NCRI Newsletter, Vol. II, Issue V

Thought For The Day (Right)


Saturday, June 18, 2011

New Book Published : GANDHI IN THE WEST - The Mahatma and the Rise of Radical Protest : by Sean Scalmer


GANDHI IN THE WEST - The Mahatma and the Rise of Radical Protest : by Sean Scalmer

Published by : Cambridge Press
 
Pages : 254
 
Price : Rs. 795/-
 

About the Book:
The non-violent protests of civil rights activists and anti-nuclear campaigners during the 1960s helped to redefine Western politics. But where did they come from? Sean Scalmer uncovers their history in an earlier generation's intense struggles to understand and emulate the activities of Mahatma Gandhi. He shows how Gandhi's non-violent protests were the subject of widespread discussion and debate in the USA and UK for several decades. Though at first misrepresented by Western newspapers, they were patiently described and clarified by a devoted group of cosmopolitan advocates. Small groups of Westerners experimented with Gandhian techniques in virtual anonymity and then, on the cusp of the 1960s, brought these methods to a wider audience. The swelling protests of later years increasingly abandoned the spirit of non-violence, and the central significance of Gandhi and his supporters has therefore been forgotten. This book recovers this tradition, charts its transformation, and ponders its abiding significance.
About Author...
SEAN SCALMER is a Senior Lecturer in the School of Historical Studies, University of Melbourne. He is the author of two books on the history of social movements - Dissent Events: Protest and the Media in Australia (2002) and The LIttle History of Australian Unionism (2006). He is also co-author with S. Maddison of Actitivist Wisdom : Practical Knowledge and Creative Tension in Social Movements and co-editor with S. Macintyre of What If? Australian History as It Might Have Been (2006).

Tuesday, May 31, 2011

Sewagram Ashram to celebrate 75th anniversary next month




Sewagram Ashram's tryst with India's destiny started on June 16, 1936 when Mohandas Karamchand Gandhi, the father of the nation, settled in Wardha for a few years. 75 years later, the place in Wardha acts as an inspiration and embodiment of hope for lakhs of visitors. The Sewagram Ashram would be celebrating its platinum jubilee and the management has planned mega celebrations to commemorate the event. 

"We're planning to invite former president APJ Abdul Kalam and Congress president Sonia Gandhi," Sewagram Ashram Pratishthan trust chairman Madhav Gadkari told TOI.

The preparations have already started and children from nearby schools and college would be invited for the function. A tree plantation programme would also be held.

Deliberating on the ashram's journey, the septuagenarian said the ashram came up on 10 acres of farmland owned by bizman Jamnalal Bajaj. "It all started from Gandhiji's salt satyagraha from Sabarmati Ashram in Ahmedabad in 1930 when he decided not to go back to the place till India achieves Independence. He was sent behind bars by the British government subsequently. When he came out, he wanted to stay at a place which should be at centre of the country so that he could be accessible to the people."

He added that Bajaj, who was his ardent follower, then offered the piece of land in Sewagram to him. "Bajaj was on cloud nine when Gandhiji accepted his offer. The selection was actually made by Meeraben who came from England and was accompanying the leader. There were no roads at that time."

However, Gandhiji had put a condition that the huts would be constructed with the raw material available in the villages and cost should not exceed Rs 100. Even a board outside Bapu Kuti reads that cottage was built as per Bapu's instructions and it was his wish that all material should be local and expenses shouldn't go beyond Rs 100.

So Adi Niwas was first constructed where all used to live together and this included Gandhiji and wife Kasturba. Then a separate hut for women was built. The Bapu Kuti was actually built for Meeraben but she offered it to the Mahatma.

The trust authorities admit that they were finding it difficult to maintain the Ashram due to a financial crunch. In fact it's the maintenance cost of cottages which is making the matters difficult as they are made up of soil and wood. The soil has to be changed after a certain period. "Additionally, we also have to preserve articles and materials that were being used by Gandhiji," said Gadkari.

The ashram gets donations from some individuals and also some organizations. "We also have our Khadi business. We gain some revenue from Yatri Niwas that was constructed by the government. We also have our farms wherein we grow vegetables," Gadkari, who met Gandhi in 1946, informed.

He added that the ashram receives a footfall of over 3 lakh visitors every year. Many of them stay back but "we are not able to provide them good guides due to the financial crunch". "We have 40 inmates here on an average and we provide some of them free lodging and boarding for their services. We also started an old school in our premises that was launched by Gandhiji. We're making efforts to improve the facility," said Gadkari.