essay on non violence for class 7

500+ Words Essay on Non-Violence in English for Class 5,6,7,8,9 and 10

Non-violence.

Introduction

non-violence is one of the divine virtues. Nonviolent people are closest to god. Therefore, everyone should know what is non-violence and why non-violence is necessary.

What is nonviolence?

Ahimsa means not to be violent in thought and action. Humans and animals should not be killed.

Humans and animals should not suffer. Humans and animals should not be terrorized. Do not scold or annoy others. One should not think ill of others. Others should not be deprived of their rights. One should not harm others. This is non-violence.

Why is non-violence necessary?

Man and animal, all are children of god. Everyone has equal right to live in this world. Therefore, one should not take the life of another, be it a human being or an animal of any other living being.

If we adopt violence, our soul will be impure and we will not be able to reach god after we die. Therefore violence is not justified on any ground.

Chief exponent of non-violence

mahavir jain, gautam buddha, ashoka and mahatma gandhi were the main exponents of non-violence. Mahavir jain and his followers were strictly non-violent.

He was wearing thin pieces of cloth over his nostrils to filter the air for breathing. Because they were afraid that worms might enter their body and die.

Even today jains follow this principle. Gautam buddha was a pioneer of non-violence.

He and his followers revolted against the animal sacrifice of hindu priests. Buddha preached non-violence till his death. Since then buddhists have been preaching this religion.

Ashoka was violent in his youth. But the horrors of the kalinga war brought a change in his heart. He gave up the fight. He accepted buddhism.

He preached non-violence inside and outside india through a religious department. He himself stopped eating meat.

He stopped animal killing in his state. He opened dispensaries for men and animals. Gandhiji was a strong supporter of non-violence. He practiced non-violence.

He preached non-violence. He said that non-violence is the weapon of powerful people. Strong people mean people who are morally and spiritually strong.

He said that non-violence is more powerful than violence. He preached truth and non-violence till his last breath.

Conclusion :

non-violence is one of the highest virtues. Each of us must accept non-violence.

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Essay on Non Violence

Students are often asked to write an essay on Non Violence in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Non Violence

Understanding non-violence.

Non-violence is a practice of resolving conflicts without causing harm. It’s a powerful tool used by great leaders like Mahatma Gandhi and Martin Luther King Jr.

Importance of Non-Violence

Non-violence fosters peace, understanding, and respect among people. It promotes dialogue, empathy, and collaboration, which are essential for peaceful coexistence.

Non-Violence in Daily Life

Non-violence isn’t just for big issues; it’s crucial in our daily lives too. From respecting others’ opinions to avoiding harmful words, non-violence can be practiced every day.

Embracing non-violence leads to a more peaceful world. It’s a skill everyone should learn and practice.

Also check:

Speech on Non Violence

250 Words Essay on Non Violence

Introduction.

Non-violence, a philosophy and strategy for social change, promotes the use of peaceful means, not force, to bring about political or social change. This strategy has been adopted by many leaders and social movements in various regions of the world.

The Philosophy of Non-Violence

Non-violence is not merely passive resistance or abstaining from physical violence. It is an active form of resistance, a deliberate and conscious choice to combat injustice and oppression without resorting to physical force. It is grounded in the belief that the end does not justify the means; rather, both must be ethical and promote peace.

Non-Violence in Practice

The most notable practitioner of non-violence was Mahatma Gandhi, who used this strategy to gain India’s independence from British rule. His approach, known as Satyagraha, emphasized truth and firmness, advocating for civil disobedience and non-cooperation with oppressive systems. Similarly, Dr. Martin Luther King Jr. adopted non-violence in the Civil Rights Movement in the United States, demonstrating its effectiveness in achieving social and political change.

Relevance in Contemporary Society

In today’s world, where conflicts and violence are rampant, non-violence is more relevant than ever. It can provide a peaceful solution to issues like racial discrimination, religious intolerance, and political oppression. It encourages dialogue, understanding, and empathy, fostering a culture of peace and mutual respect.

Non-violence, as a philosophy and strategy, has proven its power and effectiveness throughout history. Its practice in contemporary society can guide us towards a more peaceful and just world, emphasizing the importance of ethical means in achieving just ends.

500 Words Essay on Non Violence

Non-violence, a concept deeply rooted in human ethics, is often associated with the peaceful resistance movements led by figures like Mahatma Gandhi and Martin Luther King Jr. It advocates for the use of peaceful means, rather than violence, to bring about political or social change. Non-violence is not merely the absence of violence, but a proactive force in its own right.

The philosophy of non-violence is built on the belief that all life is interconnected, and that harm to one is harm to all. This perspective encourages empathy, compassion, and understanding as fundamental to human interactions. Non-violence is not passive; it requires courage, strength, and resilience. It is a conscious choice to resist oppression, injustice, and violence with dignity and respect for all beings.

Non-Violence and Social Change

Non-violence has been a powerful tool for social change throughout history. The Indian independence movement, led by Mahatma Gandhi, and the American Civil Rights movement, led by Martin Luther King Jr., are prime examples of non-violent resistance leading to profound societal transformation. Non-violence, in these contexts, was not simply a strategic choice, but a moral commitment that guided their actions and decisions.

Non-Violence in the Contemporary World

In the contemporary world, non-violence continues to be a relevant strategy for social and political change. The peaceful protests against racial injustice, climate change, and political corruption worldwide underscore the power of non-violence in challenging oppressive systems. Non-violence, as a philosophy and strategy, is essential to creating a just and peaceful world.

Challenges to Non-Violence

Despite its merits, non-violence faces several challenges. Critics argue that non-violent resistance is slow and ineffective against deeply entrenched systems of power. There is also the risk of non-violent movements being co-opted or suppressed by those in power. These challenges, however, do not diminish the importance of non-violence. They highlight the need for continual reflection, strategy, and commitment in non-violent movements.

Non-violence, as a philosophy and a practice, is a powerful force for social and political change. It challenges us to imagine a world where conflicts are resolved through dialogue and understanding, rather than violence. Despite the challenges it faces, non-violence remains a beacon of hope in our turbulent times, reminding us of our shared humanity and our collective potential for peace.

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Non-Violence Approach to Conflicts Essay

Necessities of non-violent approach to conflicts.

Non-violence is a form of protest, philosophy and a way of life. The term non-violence refers to the negation of violence. Non-violence is a way of resisting and relates to conflicts and not peace. Many countries have embraced the non-violence approach to conflicts (King 1958, p.24).

Countries accept non-violence as an international means of protest applicable in most conflicts. There had been several non-violence protests in the world. Some of them were successful, while others failed.

However, the most successful and long-term non-violence protests against oppression were the Indian Independent struggle led by Mahatma Gandhi against British colonial government.

The other renowned non-violent protest was the African-America civil rights movement in the United States of America. The movements involved non-violent protests method. Their approach included non-violence philosophies and ideologies.

In contrary, very many non-violent revolutions lasted for a short duration. This shows that non-violence approach by social movements and campaigns are not simply a way of solving any societal conflicts. Non-violence approach to conflict has mechanisms and dynamics aspects as its necessities (Curry 2002, p.34).

Non-violence approach to conflict depends largely on the nature of the conflict referred to and the cultural behaviours of the protesters (King 1986, p.12). The rarity of success of non-violence approach to conflicts is a clear indicator that there is the need for further analysis of both the failure and success of non-violent movements.

The analysis of non-violent movements and campaigns can occur from different perspectives such as the philosophical, religious, ethical, moral and pragmatic points of views. Martin Luther king and Mahatma Gandhi are the two leaders in the world history who successfully led long-term non-violent approach to conflicts.

It is therefore important that we analyze the approach that the two leaders used in relation to non-violence as a means of solving conflicts.

However, other prominent personalities led long-term non-violent movements against oppression such as Nelson Mandela of South Africa, Doris Day, Cesar Chavez, Abdel G. Khan among others (Franzen2010, p.245).

The application of non-violence as a tool by protestors towards their stronger opponents normally upsets the opponent’s tactics of violence. This allows the protesters, who are weaker compared to the opponents, to set the pace of the conflict.

Non-violence acts as a means of dislocating opponents’ psychological and physical balance and strength (Merton & Mattingly1965, p.44). This has proved to be a vital tool to a successful attempt to overthrow the enemy from power. Supporters of non-violence argue that it is more superior to violent approach to conflict.

Non-violence is a perfect tool to eliminate social evils such as racial discrimination in the African-American civil conflict during Martin Luther’s time, oppression by the British colonies in India during Gandhi’s time. Martin Luther king described non-violence as the best world’s alternative to war and destruction of lives and property.

Non-violence approach tends to seek a peaceful resolution to conflict and avoids destruction at all cost. Non-violence contributes to positive change and economic development in a society.

Luther King argued that non-violence was the most potent asset and force that were available to cub oppression of the blacks by white Americans in their struggle to obtain freedom. Mahatma Gandhi referred to the non-violence approach to conflicts as the best philosophical approach to human needs including freedom.

Mahatma Gandhi believed that violent approach to conflict automatically fails to address sensitive issues at stake. The main aim of non-violence is not to destroy, defeat, or humiliate the opponent.

The main aim of non-violence is to embrace the diplomatic approach so that issues at stake are addressed in a sober manner. The major aim of most non-violent activists is to reconcile and create a beloved society and peaceful coexistence of people with different ideologies (Attenborough 1982, p. 85).

The non-violent movement by the civil rights society in the United States was one of the most successful reform movements, not only in the United States of America but also in the world at large.

One of the major necessities of non-violence is its dynamics. Dynamic is the ability of a non-violent protest action or movement to spread to other regions (Forsythe 2000, p.443). Dynamic aspect of non-violence approach to conflict aims at attracting the attention of media and public opinion.

Because of its positive publicity, non-violent movement may draw financial support from donors into the movement or campaigns. If the non-violent protesters do not achieve their aim of mobilizing more people to gain a strong political and financial ground, then the protesters may turn to violence as a desperate attempt to solve the conflict.

For example, political success by civil rights movement in the African-American conflict helped the movement to enjoy a greater legitimacy in 1965.

The success of their non-violent campaigns and protests actions was the decisive factor that enabled the protester in the African-American conflict to negotiate with the federal government of the United States. Another necessity of non-violence is the mechanism of its success.

It is important to note that the survival of a non-violent protest or movement relies on their ability to demonstrate success. Mechanisms of success have a huge psychological influence on the non-violent protesters, media and public opinions, and the longevity of the movement.

For the public and other interested parties to believe in the non-violent movement, the protestors must believe and show the society that it is possible and realistic to succeed in attaining the freedom.

Non-violence would be unnecessary and irresponsible if there was no strong belief that there could be success at the end of the conflict (Carson 2003, p.78).

For any non-violent movement to succeed, the protestors must focus on three major aspects. These include believing in the outcome at the end of the conflict, being able to convince the public to join the movement, and being able to gain both political and financial grounds within the society.

A non-violent movement must advocate and portray to the society that its success is eminent in order to convince more people to join the movement to gain political ground. Once the movement gains the political power, the opponents will have no otherwise but to accept to negotiate terms with the protesters.

Non-violence is the best way of solving conflicts because its aim is not destructive. The property and lives of the protesters are not at risk, as opposed to war and violent way of solving conflicts. Non-violence only affects the psychological mindset of the enemy.

By influencing the public to engage in the movement, the opponents reasoning and power weakens. Non-violent movements have impacts that are more positive to the society compared to violent ways of solving conflicts.

There is assurance concerning the security of community’s resources. There is no reconstruction of infrastructures at the end of the conflict as in the case of violence and civil wars.

Attenborough, R. (1982). The words of Gandhi., Newmarket Press: New York

Carson, C. (2003). Reporting civil rights. Literary Classics of the United States: New York.

Curry, D., Mercer, H., & Mattingly, S. (2002). Prisoners of hope: the story of our captivity and freedom in Afghanistan. Doubleday: New York.

Forsythe, D. P. (2000). The United States and human rights: looking inward and outward. University of Nebraska Press: Lincoln.

Franzen, J. (2010). Freedom. Farrar, Straus and Giroux: New York.

King, M. L. (1958). Stride toward freedom: the Montgomery story. Harper: New York.

King, M. L., & Washington, J. M. (1986). A testament of hope: the essential writings of Martin Luther King, Jr.. Harper & Row: San Francisco.

Merton, T. (1965). Gandhi on non-violence. New Directions Pub. Corp: New York.

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Bibliography

IvyPanda . "Non-Violence Approach to Conflicts." December 1, 2023. https://ivypanda.com/essays/non-violence-approach-to-conflicts/.

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Non-Violence, Essay Example

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Non-violence is a strategy and philosophy for social change that does reject the society use of violence. Non-violence is also seen as an alternative to the passive acceptance of the armed struggle and oppression against it. Non violence practitioners use diverse methods in their campaigns for the social change that includes; the critical forms of non-violence direct action and civil disobedience, education and persuasion and the targeted communication through the mass media (Chris 45).

Non-violence has been powerful tool in the modern times for the social protest. Martin Luther King is one of the people who used non violence to struggle for winning the civil rights for the African Americans. Pacifism is a synonym for the term non-violence. Pacifism means use of violence rejection as personal decision on spiritual or moral grounds although it does not imply inclination towards the change on any social political level. On the other hand, non violence presupposes the aim of political or social change to be the reason of rejecting the violence (Chris 45).

There are three categories of non violence. They include noncooperation, acts of protest and persuasion, and nonviolent intervention. Act of protest or persuasion as a non violent are mainly the symbolic actions that are performed by a group of people who wants to show their disapproval or even support for something. This action’s goal is to bring the awareness of the public to an issue, influence a group of people or even to facilitate nonviolent action in future. The message can be directed to opponents, public or even people who have been affected by an issue. Methods or ways of protest and persuasion include speeches, petitions, symbolic acts, communication in public, processions or marches, arts and public assemblies. Non cooperation does involve the withholding of the cooperation or the unwillingness to initiate with cooperating with the opponent. The goal of this is to hinder or stop an industry, economic process or even political process. It mainly includes economic boycotts, civil disobedience, labor strikes, tax refusal and the general disobedience. Non violence intervention is a more direct method of non violent. It is more effective and immediate than the others. It is usually more taxing and hard to maintain. It includes parallel government, fasting and occupations or sits INS (Chris 45).

Malcolm X argues that the violence was the option in the situations where the non-violence was not possible. Malcolm X maintained that although non violence was essential and of paramount, it was not applicable in the situations where the fruits of non violence were not achieved. He at some point criticized the Martin Luther King argument that the non violent ways should be applied always. Malcolm X said to the African Americans that they should continue to defend themselves and had that right of defending themselves from their oppressors. He said that the African Americans should protect themselves if government was not unable or unwilling to protect the black people. He said that they should use any means they can to protect themselves. He went ahead to reject the use of non violence as the means of securing or getting equality declaring that the members of the Afro American Unity and also himself were very much determined to get the justice, freedom and equality by any means whether violence or non violence. This contradicts with the Martin Luther King opinion that does not entertain at any oint any act of violence (Chris 45).

Non violence is an effective method of resistance according to Martin Luther King. He argues that the non violence way may be seen as for cowards but it is not. But it was a method of resisting. Martin Luther argues that a non violent protester is as passionate as the person whose ways of protesting are violent. The only difference is that he is not physically aggressive but his emotions and mind are ever active and they are constantly trying to convince the opponent that he is greatly misguided or mistaken or he is wrong. This requires a lot of spiritual courage and great emotional to stand against the injustices. Many people believes that only the people who use physical ways are aggressive in the way they act as they violently protest but Martin Luther says that even those who do not use violence ways physically by being emotional and participates aggressively with his mind towards their opponents (Deanna).

Martin Luther continues to support that the non violence way is also effective in that it does not humiliate the opponent. It instead helps one to gain his understanding and friendship. He further says that the methods of non cooperation and boycotts were meant to awaken the sense of the moral shame in the opponent. This results to redemption and reconciliation rather than chaos and bitterness as a result of violence resistance. The non violent as a means of asking for the justice does not disgrace the opponent but rather it tries to seek his friendship and understanding. This seems to be a polite and smooth way of getting the justice done. According to Martin Luther, the awakening of the opponents mind leads to him thinking back and making a decision which eventually or rather makes a friendship to emerge between the two rivals and eventually the justice is gotten without any side being hurt as a result (Deanna).

The third point Martin Luther advanced was the battle against the evil forces but not against the individuals. He said that the tension was not between the tribes or races but between the injustice and justice or between the forces of darkness and forces of light. The tension only existed between the evil and good and not between people and if there was victory, it would be for justice and forces of light. This makes the non violence to be effective as it uses ways that are not evil and does not hurt in anyway be it physical. It is very open and does not target the individual but the behaviors of the person who is oppressive. According to Martin Luther, the person has no problem but the problem is the behaviors that are attached with him. Therefore if it is possible to change the behavior of any person or the forces of the behavior in him it would be better and this would be possible if no violence at all was used (Deanna).

The safety of the person who is protesting is very looked after. The non violence resistance requires the willingness to suffer. It is important for one to accept violence without retaliating with the violence and must be ready to go to the jail if it is necessary. Martin Luther King believed that the acceptance of suffering led to the tremendous educational and even transforming possibilities and it is a very powerful tool towards changing the opponent’s minds. This show how effective non violence as ways of resistance should be adopted instead of violence. Retaliatory violence causes more trauma, chaos and hatred. Acceptance of the suffering by the Protestants usually leads to a change in the mind and the heart of the opponent. It has never in any place with violence been heard of any unreported injuries. This means or clearly shows that the violence consequences are fatal and severe always. Martin Luther argues or says that one should not under any circumstance accept to retaliate with violence at all cost. He argues that one should even be ready to go to jail if the situation proves so. This brings a lot of implication to the opponent to an extent of him changing his mind. This makes the non violence be an effective way of resistance as compared to violence ways which has very severe consequences (Deanna).

Martin Luther King talking about the non violence resistance said that the universe or the world was on the justice side and that the people have a companionship that is cosmic with God who is on truth side of the life. Therefore, activists have faith that the justice will one day occur in the future. This differs with the violent ways of demanding justice. The kind of faith is very essential in that one can do it deeper in his heart and with God’s intervention this may end up being very much effective. Martin Luther King told the African Americans activists should ensure that they keep the faith and that the justice will occur in the future. Martin Luther believed that God pays everything in this world and that everything done in this world has to pay in this world. If one is done injustice in this world, then definitely he will have to be paid as God does not forsake his people. Those who do injustices to others according to the Martin Luther shall pay for the same in this world. This contradicts to the Malcolm’s X suggestions of that if non violence ways do not work, then the violence ways should be used without hesitating (Deanna).

Martin Luther the King believed that the non violence importance was that it prevented or avoided the physical violence and the spirit’s internal violence. The hate and the bitterness that develops in the resisters mind are replaced with the love. This is different from the violence method where by the resister develops a lot hatred and also bitterness due to the violence. The person who is protested against with the violence methods cannot be able to develop love if he approached with violence hence he may also retaliate and be unable to accept or even change his behaviors. Martin Luther king says that there is respect that develops from the opponent as he realizes that those who are seeking justice from him are mature persons who know themselves and their rights and this eventually results to love contrary to the violent ways which results to hatred and bitterness between the two groups involved. This concludes that the non violence is the best way or effective way of resistance (Deanna).

According to the Malcolm X, he criticizes non violence portraying it as passive doctrine that usually causes non violent leaders to radicalize their non violent rhetorical.

Does Nonviolence Have Limitations That Render Violence Necessary In Some Cases?

The violence is not necessary and does not render the non violence at any point. When the violence is used, its aftermath is the bitterness between the two rivals which is very dangerous. This cannot at any point be used to replace the non violent at any point or any circumstances. Comparing to the non violent, its aftermath is reconciliation and beloved community creation rather than the violence or bitterness. Martin Luther does not at any point suggest that the violence can replace or substitute non violence ways under any circumstance (Deanna).

Malcolm X fervently criticized non violence saying that were attempts of imposing the bourgeoisie morals upon the proletariat and that the violent was essential towards accompaniment to the revolutionary change or that the right to self defense is very important. Malcolm X believed that the violence should at all cost be used where there is no other option remaining. Malcolm X argues that it was an offense to any individual who is being mistreated, abused or assaulted to continue accepting being assaulted without doing at least something so as to defend himself. Malcolm X says that one should not just keep quite but he should wake up and take an action even if it means violence (Deanna).

According to the Martin Luther King, the non violence as a way of resistance should be applied at all times no matter how ineffective it is not working. Martin Luther King believed that this will come to a point where the opponent will soften his heart and change completely. Martin Luther believed that everybody can change.

At no point should the violent ways be applied as this would mean attacking the individual person and not the forces of the evil. This is according to Martin Luther who says that non violence is there to defeat or fight the injustice and not to the persons like the violence methods which target the individuals or persons. This contradicts to the Malcolm X views which argue that if non violence fails then violence should prevail and even if it means fighting with the person as an individual. He supported this by arguing the blacks and his fellow Afro American Unity organization members that they should be determined to win or get justice , freedom and even equality by any means that would be necessary including using the violence (Deanna).

Martin Luther King continues to support that the non violent should not at any point be overcome by the violent. This is because the violent ways usually or always results to bloodshed and even casualties as the opponent retaliates back still with violent. Hence there should no point where the violent should be used or overcome the violence. If the non violence way is substituted by the violence, then this would mean that hatred and bitterness automatically develops between the opponents, therefore it should not be necessary under any case. Using violence does not also guarantee that the justice will be provided hence should not be viewed as an alternative way to justice other than non violence in any case whatever the circumstances (Deanna).

Deanna Proach K. Martin Luther King . 5 Jan. 2009. 15 Dec. 2009. <http://modern-us-history.suite101.com/article.cfm/martin_luther_king>

Chris, Graham J. Peace building alum talks practical app of nonviolence , London: Augusta Free Press, 2009.

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TeachableMoment

NONVIOLENCE: An Assertive Approach to Conflict

In this interactive workshop, students explore what escalates and deescalates conflict, consider nonviolent action as an assertive response to conflict, and learn about Occupy Wall Street's use of nonviolence as a strategy.

Students will:

explore what escalates/deescalates conflict
look at the difference between aggressive, submissive and assertive responses to conflict
focus on nonviolent action as an assertive response to conflict
learn about Occupy Wall Street's use of nonviolence as a strategy

Social and Emotional Skills:

comparing approaches to conflict
exploring assertiveness
working together/alliance building
exploring feelings associated with assertiveness

Materials needed:

Today's agenda on chart paper or on the board

Gathering:

Escalating and deescalating conflict .

(10 minutes)

Ask for a volunteer to help you model the following activity.

Stand facing the volunteer and explain that you'll start out saying the word "Yes" quietly. Your partner will say the opposite word "No" quietly in response. You'll then say "Yes" a little more forcefully. The response will follow a little more forcefully as well. You and your volunteer partner will repeat the words, responding to each other several times with an increased forcefulness, escalating the communication. Then you'll do the reverse, repeating the words less and less forcefully, de-escalating the communication, ending up quietly again.

Instruct students to pair up, face each other and choose who will start with "Yes" and who will respond with "No." On the count of three the pairs will begin to escalate and de-escalate their "Yes-No" responses. Consider doing the activity a few times, using other opposites like "Hot" and "Cold," "Long" and "Short," etc. After two or three rounds, bring the class back together for a quick debrief, asking questions like:

What was that activity like for you?
How do you think this relates to the idea of escalating and de-escalating conflict?
What about this activity escalated conflict?
What about this activity deescalated conflict?
What did it feel like to escalate/deescalate conflict using words?

Check Agenda

(5 minutes)

Explain that in today's lesson you'll be exploring the idea of strategic nonviolent action and the potential power of nonviolent action. Nonviolence has been in the news a lot lately because that is the strategy of protest adopted by the "Occupy Wall Street" movement.

Ask students what they know about Occupy Wall Street and other Occupy protests around the country and world.

Elicit and explain that after months of planning, on September 17, 2011, a group of people, mostly young people, gathered in Zuccotti Park in Lower Manhattan to "create real change from the bottom up" and to protest what they called "the greed and corruption" of the financial institutions, big corporations and the wealthiest 1% of Americans. "We are using the revolutionary Arab Spring tactic to achieve our ends and encourage the use of nonviolence to maximize the safety of all participants," they declared. (The Arab spring is a series of popular pro-democracy movements in Arab countries that began in the spring of 2011.)

Since that day in September, a dedicated group of protesters has established an ongoing physical presence in Zuccotti Park, and organized many marches and other protests. Meanwhile, other "occupy" protests sprang up around the country and the world.

In the lesson that follows students will be asked to take a critical look at the methods of protest Occupy Wall Street has used.

Responses to Conflict:

Aggressive, submissive or assertive .

(15 minutes)

Most people respond to conflict in one of two ways. They might respond by fighting (either verbally or physically), using aggressive means to try to get their rights respected or needs met. Or they might try to avoid the situation altogether, or just give in, so that they are unlikely to get their rights respected or needs met. This old survival mechanism is known as the "fight or flight response."

There is a third way, though: an assertive response, which means standing up for our rights and/or needs without using violence (and that's where nonviolent action comes in).

Not only is assertiveness a way to stand up for your rights or needs, it may also help you prevent or break what is known as the "cycle of violence."

Ask students if they know the saying "violence begets violence"?
What does it mean?

Ask students to think back to the gathering:

What fueled "the conflict" in that activity? What helped escalate the activity?
When their partner raised their voice, what did it feel like? How did that affect their response?

The Power of Nonviolent Action

& strategic alliance building .

(18 minutes)

Inspired by the nonviolent protests of the Arab Spring in places like Tunisia and Egypt earlier this year (see other lesson plans on these developments on TeachableMoment), people organized the Occupy Wall Street movement to protest some of the same issues that fueled the Arab Spring - growing inequality, corruption and unemployment.

One of the main slogans of the Occupy movement is: "We are the 99%."

Ask students what they know about this slogan.
What does it mean?
Why did a group that began as just a few hundred protesters claim to be the 99%?

Elicit and explain that Occupy Wall Street has tried to tap into the dissatisfaction felt by a large part of the American population struggling to keep its head above water in this sputtering economy. Their call to bring together the "99%" is a form of alliance-building, which is key to the power of nonviolent action. Ask students:

What does alliance building mean?
Why do students think it is important for a few hundreds protesters at Wall Street to build alliances?

Critics often argue that nonviolent approaches to conflict as passive and weak. Ask students, based on what they know about what Occupy Wall Street has been able to achieve so far and what has been discussed in today's lesson, what is it about assertiveness and nonviolent action that can be considered as strategic and strong (rather than passive and weak)?

Chart student answers.

Read the following out loud, or ask for a student volunteer to read it. It is adapted from an introduction to nonviolence by the group Nonviolence International. It describes some ways that nonviolence can be effective.

Nonviolence:

It is a "weapon" available to everyone.
It is the least likely method of protest to alienate opponents and third parties.
It breaks the cycle of violence and counter-violence.
It leaves open the possibility of conversion (changing people's minds).
It ensures that the media focus on the issue at hand rather than some tangential act of violence.
It is the surest way of achieving public sympathy.
It is more likely to produce a constructive rather than a destructive outcome.
It is a method of conflict resolution that may aim to arrive at the truth of a given situation (rather than mere victory for one side).
It is the only method of struggle that is consistent with the teachings of the major religions.

From "Nonviolence: An Introduction" at the nonviolenceinternational.net website ( http://www.nonviolenceinternational.net/seasia/whatis/book.php )

Closing

(2 minutes)

Ask students to stand up and show what assertiveness looks like. Ask them as they're standing assertively, what it feels like.

Have a few volunteers share what assertiveness feels like.

Homework assignment

Ask students to research strategic nonviolent tactics that have been used by Occupy Wall Street to bring attention to their cause.

The next day, ask students what they learned and chart their responses. They might include things we usually think of as "nonviolence," including:

Training people in nonviolent methods
Sitting down, linking arms and legs, to occupy a space as long as possible
Going limp when being arrested
Chaining themselves to a location

They might also include the protesters' use of other forms of nonviolent action, including:

Peaceful protest marches
Encouraging people to switch their money from big banks to credit unions
Parties
Participation in the Halloween Parade

This lesson was written for TeachableMoment.org by Marieke van Woerkom . We welcome your comments. Please email them to: [email protected] .

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Home Essay Examples History Mahatma Gandhi

Mahatma Gandhi: As Apostle Of Truth, Non-violence And Tolerance

Category History
Subcategory Historical Figures
Topic Mahatma Gandhi

Mohandas Karamchand Gandhi is known to the world as Mahatma Gandhi and Father of the Nation through the outstanding contribution to the humanity. Like all great men in the annuls of history, he was a man of paradoxes, contradictions, prejudices, peculiarities but against these human frailties, he was standing as a colossus in the political arena of the 20th century with his infinite goodness, as the seeker of truth, as the follower of non-violence and tolerance and as the harvester of the greatest gift of mankind, love. Gandhiji had sharpened his moral weapon of non-violence against in India and successfully driven them out through his strangest peaceful revolution. For this purpose, he had honed his people through the organized and disciplined campaign of non-violent civil disobedience against the guns, bayonets and lathi sticks of rulers.

It is really strangest revolution for the people of the other countries. How can change the mindset of the enemies through a peaceful, unarmed and passive resistance? William L. Shirer said, “Our time had never seen anyone like him: a charismatic leader who had aroused a whole continent and indeed the consciousness of the world; a shrewd, tough politician, but also a deeply religious man, a Christ like figure in homespun loincloth, who lived humbly in poverty, practised what he preached and who was regarded by tens of millions of his people as a saint.”

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Gandhiji was an orthodox Hindu in his way of living but he had actually followed the moral principle of Christ in his spiritual life. He was the stronger follower of Christ than rulers. He may be the first politician in the world to apply the moral principles of the Gospel of Matthew.

“You have heard that it was said, you shall love your neighbour and hate your enemy. But I say to you, love your enemies, and pray for those who persecute you that you may be children of your heavenly Father.” Gandhiji had successfully implemented the moral weapon of unarmed resistance in his freedom struggle. His moral strategy was suited to the Indian masses. Because Indians basic nature is tolerant and non-violent. A sheep cannot behave like a tiger. His democratic unarmed resistance against rule had brought miracle in the history like an anti-biotic to the body of the subcontinent. His strategy and logic was impeccable. He said, “The want us to put the struggle on the plane of machine guns where they have the weapons and we do not. Our only assurance of beating them is putting the struggle on a plane where we have weapons and they have not.”

Gandhiji always spoke very calmly and without any bitterness against the lawless repression of the enemies. had practised many barbarities on the Indians and also imprisoned him without any legal prosecution. He never showed any slightest trace of bitterness against the English men. Jallianwalla Bagh massacre in 1919 had again convinced Gandhiji about the mighty power of and need to prepare his organization and the people of India in line with non-violent disobedience. He said, “It gives you an idea of the atrocities perpetrated on the people of the Punjab. It shows you to what length government is capable of going, and what inhumanities and barbarities it is capable of perpetrating in order to maintain its power.” Gandhiji did not want to pull his people towards the calamity of death. He had passionately loved his country and countrymen.

Gandhiji was very hopeful and had full confidence in solving the socio-economic problems, communal problems between Hindus and Muslims and also the problems of the millions of depressed classes. He strongly believed that truth, tolerance and love could amicably resolve all the internal problems when Indians become the masters of their own land. In a question to William L Shirer, Gandhi said, “All these problems will be fairly easy to settle when we are our own masters. I know there will be difficulties, but I have faith in our ultimate capacity to solve them and not by following your Western models but by evolving along the lines of non-violence and truth, on which our movement is based and which must constitute the bedrock of our future constitution.” Gandhiji’s philosophy was panacea in the independent movement and also could be panacea to post-independent India. But his unexpected assassination had put the whole country into the darkness. Therefore, then Prime Minister, Jawaharlal Nehru in his extempore broadcast on All India Radio announcing the news of Mahatma Gandhi’s assassination on 30 January 1948 in a choked voice with deep grief. “The light has gone out of our lives and there is darkness everywhere. Our beloved leader … the father of our nation, is no more.”

Mahatma Gandhi was the light, life and truth to the India. His intellectual courage and radiance were always reflected in his words. In 1922, he was convicted under section 124-A of Indian Penal Code with sedition charges. At the time of the prosecution, he was asked to make a statement by the English judge. He proved himself as a true patriot, true prophet of truth and non-violence and true lawyer to defend his country and countrymen and accepting the sedition charges obediently and made strongest statement in the court. His statement had reflected the intellectual radiance of Mahatma Gandhi and also reflected his truthful understanding and courageous expression. “The law itself in this country has been used to serve the foreign exploiter. My unbiased examination of the Punjab Martial Law cases has led me to believe that at least ninety-five per cent convictions were wholly bad. My experience of political cases in India leads me to the conclusion that in nine out of every ten the condemned men were totally innocent. Their crime consisted in the love of their country. In ninety-nine cases out of a hundred, justice has been denied to Indians as against Europeans in the courts of India. This is not an exaggerated picture. It is the experience of almost every Indian who has had anything to do with such cases. In my own opinion, the administration of law is thus prostituted consciously or unconsciously for the benefit of the exploiter… Section 124-A, under which I am happily charged, is perhaps the prince among the political sections of the Indian Penal Code designed to suppress the liberty of the citizen. Affection cannot be manufactured or regulated by law. If one has no affection for a person or system, one should be free to give the fullest expression to his disaffection, so long as he does not contemplate, promote, or incite to violence. But the section under which I am charged is one under which mere promotion of disaffection is a crime. I have studied some of the cases under it, and I know that some of the most loved of India’s patriots have been convicted under it. I consider it a privilege, therefore, to be charged under that section. I have endeavoured to give in their briefest outline the reasons for my disaffection. I have no personal ill-will against any single administrator, much less can I have any disaffection toward the King’s persons. But I hold it to be a virtue to be disaffected toward a government which in its totality has done more harm to India than any previous system.”

Gandhi’s integrity, nobility and overall greatness had reflected in his arguments in the court. He was not fighting against the English men in individual level but he was fiercely fighting against imperialism. He was absolutely fighting against system but he was loving the English persons in system.

Gandhiji’s genius was noticed by the people in the 45th annual convention of the Indian National Congress at Karachi in 1931. While drafting the resolution for the congress in collaboration with Mahatma Gandhi, Nehru had seen in Gandhi a political genius at his best. Karachi congress had witnessed his marvellous spirit of leadership and magnificent control over the masses. He was the chief architect of the resolution for the convention in which he had earmarked the concept of the future constitution of the independent India. The congress adopted this resolution on fundamental rights and economic policy. This resolution on fundamental rights passed by the Karachi session of congress had many socialistic provisions. The resolution was the product of heart to heart talk between the Gandhi and Nehru. Karachi resolution had definitely influenced the Constituent Assembly in drawing up the Indian Constitution. It was envisaged the spirit of the independent India’s constitution. He was not only the father of the nation but also he was really the father of the Indian Constitution.

Gandhiji in his continuous meetings with other leaders of the minorities and depressed classes pleaded before them to submerge their differences and unitedly demand the freedom from. As the staunch follower of tolerance, he strongly believed that the internal differences could be settled either by an impartial tribunal or by a special convention of Indian leaders elected by their constituencies. He made his last appeal to the infighting countrymen.

“It is absurd for us to quarrel among ourselves before we know what we are going to get from government. If we knew definitely that we were going to get what we want, then we would hesitate fifty times before we threw it away in a sinful wrangle. The communal solution can be the crown of the national constitution, not its foundation, if only because our differences are hardened by reason of foreign domination. I have no shadow of doubt that the iceberg of communal differences would melt under the warmth of the sun of freedom.”

Lord Mountbatten offered liberation package with a dividing idea. Gandhiji warned him, “You’ll have to divide my body before you divide India.” The ageing leader in his 78 age felt severe isolation politically and emotionally. His close aides like Patel and Nehru also proved more practical in their approach and renounced their master. With this isolated situation Gandhiji said, “I find myself alone, even Patel and Nehru think I’m wrong…They wonder if I have not deteriorated with age, May be they are right and I alone am floundering in darkness.”

At the stroke of midnight on August 14, 1947, when Prime Minister, Nehru from the Red Fort proclaimed India’s independence and the whole nation was in great celebration, Gandhi slept in a slum in Calcutta. He was silent in the next day and spent most of his time in prayer. He made no public statement. It was a great tragedy in his life and also in the life of this nation. He was disheartened, saddened and humiliated by his own people. He had lived, worked and taught the people for non-violence, truth, tolerance and love. He had seen in his period the failure his principles and failed to take root among his own countrymen.

William L. Shirer recorded this tragedy, “He was utterly crushed by the terrible bloodshed that swept India, just as self-government was won, provoked this time not by but by the savage quarrels of his fellow Indians. Fleeing by the millions across the new boundaries, the Muslims from India, the Hindus from Pakistan, a half million of them had been slain in cold blood before they could reach safely. Desperately and with heavy heart, and at the risk of his life, Gandhiji had gone among them, into the blood socked streets of Calcutta and the lanes of smaller towns and villages, littered with corpses and the debris of burning buildings, and beseeched them to stop the slaughter. He had fasted twice to induce the Hindus and the Muslims to make peace. But, except for temporary truces that were quickly broken, too little avail. All his lifelong teaching and practice of non-violence, which had been so successful in the struggle against, had come to nought. The realization that it had failed to keep his fellow Indians from flying at one another’s throats the moment they were free from shattered him.” For 78 year old Gandhi, it was a great shock and bewilderment to his philosophy of non-violence, truth, tolerance and love.

Gandhiji was betrayed by his own countrymen and he was assassinated by his own religious man. His assassin had successfully silenced Gandhi physically with three bullets. But bullets cannot destroy his truth, non-violence and tolerance. His spirit of principles will shine for centuries to come. It was illumined the life of great men like Nelson Mandela in South Africa and Martin Luther King in United States of America and peace loving millions of the world. Gandhiji’s martyrdom itself is caused to resurrect his principles and shine all over the world in eternity. Thus, his position as an apostle of truth, non-violence and tolerance in the political arena of 20th century is in its zenith.

Works Cited

Copley, Antony, Gandhi against the Tide, 1987, Oxford University Press, New Delhi.
Kapoor, Virender, Leadership the Gandhi Way, 2014, Rupa & Co, New Delhi.
Kasturi, Bhashyam, Walking Alone Gandhi and India’s Partition, 2007, Vision Books, New Delhi.
Rao, U.R., Prabhu, R.K., The Mind of Mahatma Gandhi, 1967, Navajivan Trust, Ahmadabad.
Shirer, William L., Gandhi A Memoir, 1993, Rupa & Co, New Delhi.

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Important Essay on Mahatma Gandhi for Students in English

Mohandas Karamchand Gandhi, often called the 'Father of the Nation' , was a leader who fought for India's freedom from British rule. He believed in non-violence. Every year on October 2nd, Mahatma Gandhi's birthday is celebrated as Gandhi Jayanti to honor his efforts in freeing India.

English Essay on Mahatma Gandhi

Rabindranath Tagore was the first to call Gandhiji 'Mahatma,' which means 'Great Soul' in Sanskrit. His wise ideas and beliefs led people to respect and call him 'Mahatma Gandhi.' His dedication to the country and efforts to turn his ideas into reality make Indians around the world very proud of him .

According to Mahatma Gandhi’s biography, he was born on October 2, 1869 , in Porbandar, a coastal town in the present-day Indian state of Gujarat. He grew up in a Hindu family and ate basic vegetarian meals. His dad, Karamchand Uttamchand Gandhi, was an important leader in Porbandar State. In South Africa, he was the first to lead a peaceful protest movement, setting him apart from other demonstrators. Mahatma Gandhi also introduced the idea of Satyagraha, a nonviolent approach to opposing unfairness. He devoted 20 years of his life to battling discrimination in South Africa.

His idea of 'Ahimsa,' which means not hurting anyone, was widely admired and followed by many influential people worldwide. He became an indomitable figure who couldn't be defeated in any situation. Mahatma Gandhi initiated the 'Khadi Movement' to encourage the use of fabrics like khadi or jute. This movement was a crucial part of the larger 'Non-co-operation Movement,' which advocated for Indian goods and discouraged foreign ones. Gandhi strongly supported agriculture and encouraged people to engage in farming. He inspired Indians to embrace manual labor and emphasized self-reliance, urging them to provide for their needs and lead simple lives. He began weaving cotton clothes using the Charkha to reduce dependence on foreign goods and promote Swadeshi products among Indians.

During the fight for India's freedom, Gandhiji faced imprisonment several times along with his followers, but his main goal was always the freedom of his motherland. Even when he was in prison, he never chose the path of violence.

Mahatma Gandhi made significant contributions to various social issues. His efforts against 'untouchability' while he was in Yerwada Jail, where he went on a hunger strike against this ancient social evil, greatly helped uplift the oppressed community in modern times. He also emphasized the importance of education, cleanliness, health, and equality in society.

These qualities defined him as a person with a great soul and justified his transformation from Gandhi to Mahatma. He led many freedom movements, including the "Quit India Movement," which was highly successful. His death was a huge loss to the forces of peace and democracy, leaving a significant void in the nation's life.

Gopal Krishna Gokhale, a prominent Indian nationalist leader, significantly influenced Mahatma Gandhi's political ideology and leadership approach. Gandhi considered him his political teacher.

Mahatma Gandhi played a crucial role in India's fight for freedom from British rule. His life was dedicated to serving his country and its people, and he became an international symbol of Indian leadership. Even today, he continues to inspire and motivate young people worldwide with his values and principles.

Gandhi Ji was known for his strong sense of discipline. He emphasized the importance of self-discipline in achieving significant goals, a principle he applied in promoting his philosophy of Ahimsa (non-violence). Through his own life, he demonstrated that rigorous discipline can lead to the realization of any objective, provided we remain committed and dedicated. These qualities established him as a revered and respected leader whose influence extends far beyond his lifetime. His ideals continue to resonate not only in India but also around the world.

FAQs on Mahatma Gandhi Essay

1. What were the different movements that Gandhi started in order to bring Independence to India?

In order to bring freedom, Gandhi started the Satyagraha movement in 1919, the non-cooperation movement in 1921, and Civil Disobedience movement in 1930 and Quit India movement in 1942.

2. Who killed Mahatma Gandhi?

A young man named Nathuram Godse killed Mahatma Gandhi when he was going to attend an evening prayer meeting.

3. Why is Gandhi known as the ‘Father of the Nation’?

Mahatma Gandhi is known as the ‘Father of the Nation’ because he laid the true foundation of independent India with his noble ideals and supreme sacrifice.

4. How do we commemorate Mahatma Gandhi’s contribution for our Nation?

His birthday on 2 nd October is celebrated as a National Holiday across the nation in order to commemorate his great contributions and sacrifices for the country’s independence.

5. What are the things we should learn from Mahatma Gandhi?

There are various things one can learn from Gandhiji. The principles that he followed and preached his entire generation and for generations to come are commendable. He believed in ‘Ahimsa’ and taught people how any war in the world can be won through non-violence. To simply state one can learn the following principles from Gandhiji -

Nonviolence,

Respect for elders,

Essay on Mahatma Gandhi – Contributions and Legacy of Mahatma Gandhi

500+ words essay on mahatma gandhi.

Essay on Mahatma Gandhi – Mahatma Gandhi was a great patriotic Indian, if not the greatest. He was a man of an unbelievably great personality. He certainly does not need anyone like me praising him. Furthermore, his efforts for Indian independence are unparalleled. Most noteworthy, there would have been a significant delay in independence without him. Consequently, the British because of his pressure left India in 1947. In this essay on Mahatma Gandhi, we will see his contribution and legacy.

Contributions of Mahatma Gandhi

First of all, Mahatma Gandhi was a notable public figure. His role in social and political reform was instrumental. Above all, he rid the society of these social evils. Hence, many oppressed people felt great relief because of his efforts. Gandhi became a famous international figure because of these efforts. Furthermore, he became the topic of discussion in many international media outlets.

Mahatma Gandhi made significant contributions to environmental sustainability. Most noteworthy, he said that each person should consume according to his needs. The main question that he raised was “How much should a person consume?”. Gandhi certainly put forward this question.

Furthermore, this model of sustainability by Gandhi holds huge relevance in current India. This is because currently, India has a very high population . There has been the promotion of renewable energy and small-scale irrigation systems. This was due to Gandhiji’s campaigns against excessive industrial development.

Mahatma Gandhi’s philosophy of non-violence is probably his most important contribution. This philosophy of non-violence is known as Ahimsa. Most noteworthy, Gandhiji’s aim was to seek independence without violence. He decided to quit the Non-cooperation movement after the Chauri-Chaura incident . This was due to the violence at the Chauri Chaura incident. Consequently, many became upset at this decision. However, Gandhi was relentless in his philosophy of Ahimsa.

Secularism is yet another contribution of Gandhi. His belief was that no religion should have a monopoly on the truth. Mahatma Gandhi certainly encouraged friendship between different religions.

Get the huge list of more than 500 Essay Topics and Ideas

Legacy of Mahatma Gandhi

Mahatma Gandhi has influenced many international leaders around the world. His struggle certainly became an inspiration for leaders. Such leaders are Martin Luther King Jr., James Beve, and James Lawson. Furthermore, Gandhi influenced Nelson Mandela for his freedom struggle. Also, Lanza del Vasto came to India to live with Gandhi.

The awards given to Mahatma Gandhi are too many to discuss. Probably only a few nations remain which have not awarded Mahatma Gandhi.

In conclusion, Mahatma Gandhi was one of the greatest political icons ever. Most noteworthy, Indians revere by describing him as the “father of the nation”. His name will certainly remain immortal for all generations.

Essay Topics on Famous Leaders

Mahatma Gandhi
APJ Abdul Kalam
Jawaharlal Nehru
Swami Vivekananda
Mother Teresa
Rabindranath Tagore
Sardar Vallabhbhai Patel
Subhash Chandra Bose
Abraham Lincoln
Martin Luther King

FAQs on Mahatma Gandhi

Q.1 Why Mahatma Gandhi decided to stop Non-cooperation movement?

A.1 Mahatma Gandhi decided to stop the Non-cooperation movement. This was due to the infamous Chauri-Chaura incident. There was significant violence at this incident. Furthermore, Gandhiji was strictly against any kind of violence.

Q.2 Name any two leaders influenced by Mahatma Gandhi?

A.2 Two leaders influenced by Mahatma Gandhi are Martin Luther King Jr and Nelson Mandela.

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22 Mahatma Gandhi and Non Violent Revolution

Dr.Vandana Arora

Objective of the study

Brief sketch of Mahatma Gandhi

Non-violent revolution or ahimsa: introduction
Meaning of Non-Violence revolution or ahimsa Definition of Non-Violence
Historical background of Non-Violence or ahimsa Gandhian concept and philosophy of Non-Violence Four
pillars of ahimsa or Non-ViolenceRevolution
Sarvodaya Swaraj
Swadeshi Satyagraha
The basic percept of satyagraha Satya/truth: Ahimsa:
Tapasya (self-suffering): Satyagraha in action
Qualities of a satyagrahi (Non-Violence activist) Non-Violence and democracy
Extent of Applicability of Non-Violence
Are only the Indians suited for Non-Violence action? Gandhi as revolutionery thinker
Community Prayer The Spinning Wheel The Broom-stick
Relevance of non-violent revolution in the present scenario
Self Assesment

The struggle in India during 1930-33 proves that there is remarkable power in the method of non-violent resistance which Gandhiji advocated and used. The perils of war and class conflict make it important for us to learn whatever may help to evolve peace. Is non-violent resistance applicable in the West or not? To what extent is it practical and why? Is it morally and intellectually respectable or not? The subject of pacifism in both individual and collective use should be removed from the profitless atmosphere of emotional adjectives and vague mysticism. We need to understand non-violent resistance much more clearly and fully.

Gandhi, Ahimsa, Satyagraha, Non-Violence, Tapasya, Sarvodya Democracy Objective of the study:

To analyse the idea of Non-Violence with contemporary situation not confining the explanation merely to Gandhi’s own concepts to India, but an attempt is made to explain and evaluate the principle in its application in any country, at any time, under any circumstances, for any cause.

Mohandas Karamchand Gandhi was born in the town of Porbandar in the state of Gujarat on 2nd October 1869. He had his schooling nearby Rajkot where his father served as an advisor of a local Ruler. Though, India was then under the British rule, over 500 kingdoms principality revered the world over for his nonviolent philosophy of passive resistance. In his autobiography he admitted that as a boy he secretly ate meat with his friends so that they could become strong like the English. After some local education it was decided that he should go to England to study law. He gained his mother’s permission by promising to refrain from wine, women, and meat, but he defied his caste’s regulations which forbade travel to England. He joined the Inner Temple law college in London. In searching for a vegetarian restaurant he discovered its philosophy in Henry Salt’s A Plea for Vegetarianism and became convinced. He organized a vegetarian club and met people with theosophical and altruistic interests. He discovered the Bhagavad-Gita in Edwin Arnold’s poetic translation, The Song Celestial, and offered his limited knowledge of Sanskrit to others. This Hindu scripture and the Sermon on the Mount later became his bibles and spiritual guidebooks. He memorized the Gita during his daily tooth brushing and often recited its original Sanskrit at his prayer meetings.1

Known for his ascetic lifestyle, he inspired many people around the world. He faced jail terms during the journey of the freedom of India. Finally this legendary figure and the great fundamentalist laid to rest on 30th January 1948. But his principle of self-discipline, Non-Violence, ahimsa, satyagraha kept inspiring future generations ever after his departure to heavenly abode.2

He began his campaign and activism as an Indian immigrant in South Africa in the early 1900 and subsequently became the first leading figure in India’s struggle to gain Independence from the Great Britain.

Non-Violent Revolution or Ahimsa: Introduction

1 http://san.beck.org/GPJ20-Gandhi.html

2 www.history.com

Non-Violence is a weapon of the great leaders. It is the simplest method of persuasion. Non-Violence has divine qualities that take us near to God. So, everyone should know Non-Violence and why Non-Violence is necessary.Non-Violence guarantees freedom of conscience and people are free to base their behavior on their deeper conviction. In modern world violence has spreaded highly unjust message and promotes greed among few ignoring needs of vast majority of people and his heavily biased in favour of few rich nations to creatively applied Non-Violence methods of resistance to save humanity.3

Meaning of Non Violent Evolution or Ahimsa

The literal meaning of Non-Violence means not to be violent in action. One should not kill humans and the wilds. One should not hurt them in any manner. Non-Violence has been taken from the Sanskrit word ahimsa which refers to “lack of desire to harm or kill” is the personal practice of being harmless with self and with others under every condition. It comes from the belief that hurting people, animals or the environment is unnecessary to achieve an outcome and refers to a general philosophy of abstention from violence based on moral, religious or spiritual principles.

“Non-Violence is a powerful and just weapon. Indeed, it is a weapon unique in history, which cuts without wounding and ennobles the man who wields it.”- Martin Luther King Jr. the Quest for peace and Justice (1964)
“Non-Violence is the greatest force at the disposal of mankind. It is mightier than the mightiest weapon of destruction devised by the ingenuity of man” by Mahatma Gandhi.
“Non-Violence is not to be used ever as the shield of the coward. It is the weapon of the brave”- Mahatma Gandhi.

Historical background of Non-Violence or Ahimsa

3 www.gandhiashram.org

Ahimsa is considered the highest duty and accepted norm in Hinduism, Jainism and many other religious traditions. In ancient India, people exclusively used to abide by the principle of “Ahimsa Parmo Dharma” (Non-Violence is supreme conduct) in practicality and had a pragmatic approach of this principle. It is a novel device of the greats to pacify stormy situations and has been in practice since ages. Mahavir, Jaina, Gautam Buddha, Mahatma Gandhi, Ashok and Leo Tolstoy have been the chief exponents of Non-Violence.

Mahavir Jain and his followers were strictly the followers of Non-Violence. They used to put thin pieces of clothes on their nostrils to filter air to breathe in as they feared that worms might get into their bodies and killed. In modern times the same principles are followed by their disciples.

Gautam Buddha is yet another champion of Non-Violence. He repelled against the evil practices like animal sacrifice and human sacrifice of Hindus. Legendary Ashok was so much inspired by the practice of Non-Violence that he gave up war and bloodshed. He started preaching Non-Violence worldwide through his followers. He accepted Buddhist faith and switched over to vegetarian diet. He stopped killing animals in his kingdom. He opened many health Centres/dispensaries for men and animals.

Gandhian concept and philosophy of Non-Violence

With Gandhi, the notion of Non-Violence attained a special status. Mahatma Gandhi is also an ardent supporter of Non-Violence, he practiced Non-Violence right from his youth and preached the same worldwide. He said it is the weapon of strong and brave. By strong people he meant those who are morally and spiritually strong. He said that Non-Violence is much effective and stronger than violence. Gandhi’s Non-Violence is the search for truth.

Truth is the most fundamental aspect in Gandhi’s philosophy of Non-Violence. In the book “Experiments with Truth” a compilation of his pursuit of truth that Gandhi discovered the principle of Non-Violence, which he further explained in his autobiography thus “Ahimsa is the basis of the search for truth. I am realizing that this search is vain unless it is founded on ahimsa as the basis”. Truth and Non-Violence are as old as the hills. He not only theorized on it, he adopted Non-Violence as a philosophy and an ideal way of life. He made us understand that the philosophy of Non-Violence is not a weapon of the weak; it is a weapon, which can be tried by all. Non-Violence was not Gandhi’s invention. He is however, called the father of Non-Violence because according to Mark Shepard, “He raised non-violent action to a level never before achieved”. Kripalani again asserts “Gandhi was the first in Human History to extend the principle of Non-Violence from the individual to social and political plane.” While the other scholars were talking about an idea without giving it a nomenclature or a movement whereas Mahatma Gandhi is the person who came up with the name and brought together different related ideas under one concept Satyagraha.

Gandhi identified two forms of violence- Passive and Physical. The practice of passive violence is a daily affair, consciously and unconsciously. It is again the fuel that ignites the fire of physical violence. Gandhi understands violence from its Sanskrit root, “himsa” which means injury. In the midst of hyper violence, Gandhi teaches that the one who possesses Non-Violence is blessed. Blessed is the man who can perceive the law of ahimsa (Non-Violence) in the midst of the raging fire of himsa all around him. We bow in reverence to such a man by his example. The more adverse the circumstances around him, the intense grow his longing for deliverance from the bondage of flesh which is a vehicle of himsa… Gandhi objects to violence because it perpetuates hatred.

When it appears to do good, the good is only temporary and cannot do any good in the long run. A true Non-Violence activist accepts violence on himself without inflicting it on another leading towards heroism. When Gandhi says that in the course of fighting for human rights, one should accept Non-Violence and self-suffering, he does not applaud cowardice. Cowardice for him is “the greatest violence, certainly, for greater than bloodshed and the like that generally go under the name of violence.” For Gandhi perpetrators of violence (whom he referred to as criminals), are the products of social disintegration. Gandhi feels that violence is not a natural tendency of humans. It is a learned experience. There is need for a perfect weapon to combat violence and this is Non-Violence. Gandhi understood Non-Violence from its Sanskrit root Ahimsa is just translated to mean Non-Violence in English, but it implies more than just avoidance of physical violence. Ahimsa implies total Non-Violence, no physical violence, and no passive violence. Gandhi translates Ahimsa as love. This is explained by Arun Gandhi in an interview thus, “He (Gandhi) said ahimsa means love. Because if you have love towards somebody, and you respect that person, then you are not going to do any harm to that person”. For Gandhi, Non-Violence is the greatest force at the disposal of mankind. It is mightier than any weapon of mass destruction. It is superior to brute force. It is a living force of power and no one has been or will ever be able to measure its limits or its extent.

For Non-Violence to be strong and effective, it must begin with mind, without which it will be Non-Violence of the weak and the coward. A coward is a person who lacks courage when facing a dangerous and unpleasant situation and tries to avoid it. A man cannot practice ahimsa and at the same time be a coward. True Non-Violence is dissociated from the fear. Gandhi feels that possession of arms is not only cowardice but also lacks of fearlessness or courage.

Gandhi stressed this when he says, “I can imagine a fully armed man to be atleast a coward. Possession of arms implies an element of fear, if not cowardice but true Non-Violence is impossibility without the possession of unadulterated fearlessness.” In the face of violence and injustice, Gandhi considers violent resistance preferable to cowardly submission. There is hope that a violent man may someday be non-violent, but there is no room for a coward to develop fearlessness.

As the world’s pioneer in nonviolent theory and practice, Gandhi unequivocally states that Non-Violence contained a universal applicability. In his letter to Daniel Oliver in Hanmana Lebanon on the 11th of 1937 Gandhi used these words: “I have no message to give except this that there is no deliverance for any people on this earth or for all the people of this earth except through truth and Non-Violence in every walk of life without any exceptions”.

In this passage, Gandhi promises “deliverance” through Non-Violence for the oppressed people without exception. Speaking primarily with regards to Non-Violence as a laboratory philosophy in this passage, Gandhi emphasizes the power of Non-Violence to emancipate spiritually and physically. It is a science of its own which can lead to pure democracy.

It will be good here to examine what Shanley E. Jones calls “the centre of Gandhi’s contribution to the world”. Satyagraha is the quintessence of Gandhism. Through, Gandhi introduced a new spirit to the world and it is his greatest contribution to the world.Gandhian nonviolence is a combination of constructive, base-building programs and satyagraha, often interpreted in the Global North as a form of spiritual direct action. Strategic nonviolence takes a more tactical tack and focuses on the tactics enumerated by Gene Sharp. Meanwhile, as Gandhi himself noted, revolutionary nonviolence suggests that it is better to engage in violence than to do nothing in the face of oppression His first use of civil disobedience on a mass scale began in September 1906 when the Transvaal government wanted to register the entire Indian population and passed what the Indians called the “Black Act.” In response they held a mass meeting in the Imperial Theatre of Johannesburg; some were so angry at the humiliating ordinance that they threatened a violent response if put to the test. However, with Gandhi’s advice they all decided as a group to refuse to comply with the registration provisions. Gandhi suggested that they take a pledge in the name of God; even though they were Hindus and Muslims, they all believed in one and the same God. Every one of the nearly three thousand Indians present took the solemn pledge. Gandhi decided to call this technique of refusing to submit to injustice satyagraha4

The philosophy of nonviolence that has been developed through much of the 20th century has made an indispensable contribution to all theories of legitimate revolutionary social change. Gandhi himself has said that if one lacked the courage to fight injustice through nonviolent means, then one should pick up a gun. Gandhi advocated is not violence “as a last resort” or a “slippery slope” that opens the door to militarize violence rather he is pointing out that nonviolence means an activation of the universal spirit of humanity that is within all of us. He affirms that nonviolence is the activation in us of that true courage, honor, faithfulness, integrity and loyalty to truth and justice.

Gandhi understood that a nonviolent world order is not only a spiritual commitment on the part of persons everywhere but must be institutionalized both politically and economically in the form of democratic world government and federated democratic government at all levels of governing.

“The entire social order has got to be reconstructed”. He writes ‘’it is blasphemy to say that nonviolence can only be practiced by individuals and never by nations which are compound of nations”. Gandhi made clear, if we want real democracy on Earth, and real economic justice and prosperity on Earth, we will have to institutionalize nonviolence. With today system of militarized ‘’sovereign’ ’nations state and vast disparities between extreme wealth and extreme poverty, we have pervasive institutionalized violence. This violence requires the military to enforce its global system of injustice and exploitation.

But if we ratify the constitution for the federation of earth and create world institutions premised on the dignity, freedom and equality of every person on earth, we will eliminate the need not only for the military, but also for most personal or terrorist violence.”5

4 http://san.beck.org/GPJ20-Gandhi.html

5 The philosophy of nonviolence and world revolution through world law by Glen.T.Martin.

Four pillars of Ahimsa or Non Violent Revolution

Gandhi offers four pillars for the sustenance of Ahimsa:

1. Sarvodaya

2. Swaraj

3. Swadeshi

4. Satyagraha

1. Sarvodaya

This is the core among these pillars i.e. the practice of economic, political, and moral justice for all. It is based on the idea that the earth is having sufficient to satisfy the need of all but when it comes of satisfying the greed of a single man it complains of paucity. Sarvodaya societies and communities endeavour the spirit of equal sharing. Sarvodaya serves to remind us, moment by moment, of our entire Earth family—interdependent, made of each other, inextricably interconnected.6

Gandhi’s idea of self-rule celebrates the freedoms born of the self-discipline necessary for Sarvodaya. Swaraj demands maximum power for self-organization and self-rule by people within their families, neighborhoods, villages, and bioregions, and minimal intervention by national governments. We assume full responsibility for our own behavior and for our decisions, made with others, on how to organize our communities. Swaraj celebrates personal freedom from poverty and all forms of domination. No one rules others, and no state imposes its laws without the free consent of the governed. Rather than human rights, Swaraj sees human duties: to Mother Earth and to our neighbors, both near and distant.7

3. Swadeshi

At the heart of Swadeshi is honoring and celebrating local economy, with people enjoying a right livelihood from the gifts of the natural resources of their own bioregions. The bread labor of

6 http://www.yesmagazine.org/issues/love-and-the-apocalypse/peaceful-revolution-gandhi-s-four-

paths-to-get-there

7 http://www.yesmagazine.org/issues/love-and-the-apocalypse/peaceful-revolution-gandhi-s-four-

each place, drawing on the genius of local knowledge and skills, generates a surplus to share with others. Swadeshi is people-centered economics—the soul of “small is beautiful.”8

4. Satyagraha

Satyagraha pronounced Sat-Yah-Graha is a compound of two Sanskrit nouns satya, meaning truth (from ‘Sat’ being with a suffix ‘Ya’), and agraha meaning, “firm grasping (a noun made from the agra, which has its root ‘grah’-‘Scize’ ‘grasp’, with the verbal prefix ‘a’-‘to’- wards). Thus satyagraha literally means devotion to truth, remaining firm on the truth and resisting untruth actively but violently since the only way for Gandhi getting to the truth is by Non-Violence (love), it follows that satyagraha according to Michael Naglerliterally means “clinging to truth’ and that was exactly how Gandhi understood it.

“Clinging to the truth that we are all one under the skin, that there is no such thing as a ‘win/lose’ confrontation because all our important interests are really the same, that consciously or not every single person wants unity and peace with every other put succinctly. Satyagraha means ‘truth force’, ‘soul force’ or as Martin Luther jr. would call it ‘love in action’. Satyagraha has often been defined as the philosophy of nonviolent resistance most prominently employed by Mahatma Gandhi, in forcing an end to the British domination. GeneSharp did not hesitate to define Satyagraha simply as “GandhianNon-Violence”.

Today as Nagler would say, when we use the word Satyagraha we sometimes mean that general principle, the fact that love is stronger than hatred and we can learn to use it to overcome hatred and further we mean more specifically active resistance by a repressed group, sometimes, even more specifically, we apply the term to a specified movement like salt Satyagraha etc. It is worthwhile looking at the way when Gandhi applied Satyagraha.

Gandhi’s view of Satyagraha

Satyagraha was not a preconceived plan for Gandhi. Even in his life culminating in his “Bramacharya vow”, prepared him for it. “Events were so shaping themselves in Johannesburg as to make this self-purification on my part a preliminary as it were to Satyagraha. I can now see that

8 http://www.yesmagazine.org/issues/love-and-the-apocalypse/peaceful-revolution-gandhi-s-four-paths-to-get-there

all the principal events of my life, culminating in the vow of Bramacharya were secretly preparing me for it.”

Satyagraha is a moral weapon and the stress is on the soul force over the physical force. It aims at winning the enemy through love and patient suffering. It deals with an unjust law, not by crushing, preventing or taking revenge against the authority by adopting coercive measures, but to convert and heal it. Though, initially it started as a struggle for political rights, thereafter, Satyagraha became in the long run a struggle for individual salvation, which could be achieved through love and sacrifice. Satyagraha is meant to overcome all methods of violence. Gandhi explained in a letter to Lord Hunter that Satyagraha is a movement based entirely upon truth. It replaces every form of violence whether direct and indirect, veiled and unveiled or in thought, words or deed.

Satyagraha is ornament of those people who are the strong in spirit. A person not having doubts regarding his convictions or a timid person cannot do it. Satyagraha teaches the art of living as well as dying. Love and unshakeable i.e. firmness are its indistinguishable constituents. It is uniformly apply to all, irrespective of age and sex. The most important training in Satyagraha is mental not physical. The concept of Satyagraha has some basic percepts which are being treated below.

The basic percept of Satyagraha

There are three basic percepts essential to Satyagraha: Truth, Non-Violence and self-suffering. These are called the pillars and foundation of Satyagraha. Failure to grasp them is a handicap and creates penumbra to the understanding of Gandhi’s Non-Violence. These three fundamentals correspond to Sanskrit terms:

Sat/Satya – Truth implying openness, honesty and fairness. Ahimsa/Non-Violence – refusal to inflict injury upon others. Tapasya – willingness to self-sacrifice.

I. Satya/Truth:

Satyagraha as stated above in its etymological sense means truth force. Truth is relative term. Knowing the absolute truth is beyond the reach and capabilities of a common. Satyagraha is a device and mode working steadily towards a discovery of the absolute truth and converting the opponent into a friend in the working process. What a person sees as truth may just as clearly be untrue for another. Gandhi made in his life a numerous experiments with truth. In holding to the truth, he claims to be making a ceaseless effort to find it.

Gandhi’s conception of truth is deeply rooted in Hinduism. The emphasis of Satya-truth is paramount in the writings of the Indian philosophers. “SatyannastiParodharmasti (SatyannastiParoDharmaasti)- there is no religion or greater than truth”, holds a prominent place in Hinduism. Reaching pure and absolute truth is attaining moksha. Gandhi holds that truth is God, and maintains that it is an integral part of Satyagraha. He explains it thus “The world rests upon the bedrock of Satya or truth, asatya or untruth also means “nonexistent” and satya or truth, means which is of untruth does not so much exist. Its victory is out of the question. And truth being “that which is’ can never be destroyed. This is the doctrine of Satyagraha is a nutshell.”

II. Ahimsa:

In Gandhi’s Satyagraha, truth is inseparable from ahimsa. Ahimsa expresses as ancient Hindu, Jain and Buddhist ethical precept. The negative prefix ‘a’ plus himsa meaning injury make up the world normally translated ‘Non-Violence’. The term Ahimsa appears in Hindu teachings as early as the chandoyaupanishad, the Jain Religion constitutes Ahimsa as the first vow. It is cardinal virtue in Buddhism. Despite its being rooted in these Religions, the special contribution of Gandhi was:

To make the concept of Ahimsa meaningful in the social and political spheres by moulding tools for non-violent action is to use as a positive force in the search for social and political truths. Gandhi formed Ahimsa into the active social technique, which was to challenge political authorities and religious orthodoxy.

It is worth noting that this active social technique which was to challenge political authorities, used by Gandhi is none other than Satyagraha. Truly enough, the Indian milieu was already infused with the notions of ahimsa. Nevertheless, Gandhi acknowledged that it was an essential part of his experiments with the truth whose technique of action he called Satyagraha. At the root of Satya and Ahimsa is love while make discourses on the Bhagavad Gita, an author says:

Truth, peace, righteousness and Non-Violence, Satya, Shanti, Dharma and Ahimsa, do not exist separately. They are interrelated with each other and are essentially dependent on love. When love enters the thoughts it becomes truth. When it magnifies itself in the form of action it becomes truth. When love manifests itself in the form of action it becomes dharma or righteousness. When your feelings become saturated with love it become peace itself. The very meaning of the word peace is love. When you feel your understanding with love it is Ahimsa. Practicing love is Dharma, thinking of love is Satya, feeling love is shanti, and understanding love is Ahimsa. For all these values it is love which flows as the under current.

III.Tapasya (Self-suffering):

It remains a truism that the classical yogic laws of self-restraint and self-discipline are familiar elements and engrossed within Indian culture. Self-suffering in Satyagraha is a test of love. Gandhi distinguished self-suffering from cowardice. Gandhi’s choice of self-suffering does not mean that he undermined the value life. It is rather a sign of voluntary help and it is noble, spritually and morally enriching. He himself says; “It is not because I value life to I can countenance with joys voluntary looking their lives for satyagraha, but because I know that it results in the long run in the least loss of life, and what is more, it enables those who lost their lives and morally enriches the world for their sacrifices.”

Satyagraha is at its best when preached and practiced by those who would use arms but does not desire to invite suffering upon them. It is not easy for a western mind or non-oriented philosopher to understand this issue of self-suffering. In fact, in Satyagraha, the element of self-suffering is perhaps the least acceptable to a western mind. Yet such sacrifice may well provide the ultimate means of realizing that characteristic so eminent in Christian religion and western modern philosophy: The dignity of the individual.

The three elements: Satya, Ahimsa, Tapasya must move together for the success of any Satyagraha campaign. It follows that Ahimsa which implies love, leads in turn to social service. Truth leads to an ethical humanism. Self-suffering not for its own sake, but for the demonstration of sincerity flowing from refusal to injure the opponent while at the same time holding to the truth, implies sacrifice and preparation for sacrifice even to death.

Satyagraha in action

For Satyagraha to be valid, it has to be tested when the principles are applied to specific political and social action, the tools of civil disobedience, non-cooperation, non-violent strike and constructive actions are cherished. South Africa and India were “laboratories” where Gandhi tested his new techniques for compaign again social maladies. Satyagraha was a necessary weapon for Gandhi to work in South Africa and India keeping in view the prevailing circumstances there. Louis Fischer attests “Gandhi could never have achieved that what did in South Africa and India but for a weapon peculiarly his own. It was unprecedented indeed it was so unique he could not find a name for it until he finally hit upon Satyagraha.”

South Africa is the acclaimed birth place of Satyagraha. Satyagraha was employed to fight for the civil rights of Indians having pathetic condition in South Africa. In India, Gandhi applied Satyagraha in his socio-political milieu and carried out several acts of civil disobedience culminating in the salt March against British colonisation. Another wonderful way of describing Satyagraha in action is through the fasting of Mahatma Gandhi. Fasting was part and parcel of his philosophy of truth and Non-Violence. Mahatma Gandhi was an activist- a moral and spiritual activist. And fasting was “one of his strategies of activism, in many ways his most powerful.

Qualities of a Satyagrahi (Non-Violence activist)

Gandhi was quite aware that there was need to train people who could carry on with his Satyagraha campaigns. He trained them in his Satyagraha ashrams, here are some of the basic qualities of expected of a Satyagrahi:

a. A Satyagrahi should have a living and faith in God for him is his only Rock.

b. One must believe in truth and Non-Violence as one’s creed and therefore have faith in the inherent

goodness of human nature.

c. One must live a chaste life and be ready and willing for the sake of one’s cause to make sacrifice his life

and his belongings.

d. One must be free from the use any intoxicant, in order that his reason may be undivided and his mind

remains actively recipient.

e. One must follow from the core of one’s heart all the rules of discipline as may be laid down time to time.

f. One should abide by the jail rules unless they hurt one’s self-respect.

g. A satyagrahi must accept to suffer for a good cause i.e. in order to correct a situation. Concisely, Satyagraha is itself a movement intended to fight against social menaces and promote ethical values in the society. It is a whole philosophy of Non-Violence. It is undertaken only after all the other peaceful means have proven ineffective in a given situation seeking a solution. An attempt is made to convert or persuade or win over the conscience of the opponent. It involves applying the forces of both reason and conscience simultaneously, while holding aloof the indisputable truth of his/her position.

The satyagrahi also engages in the act of voluntary suffering in order mobilize the opinion of the other side. Any violence inflicted by the opponent is gracefully accepted without retaliation. The opponent only becomes morally bankrupt if violence continues to be inflicted indefinitely. Several methods can be applied in satyagraha campaign. Stephen Murphy gives primacy to ‘’non-cooperation and fasting’’ and Bertrand Russell has this to say about Gandhian method. As a rule, this method relied upon moral force for bringing it in reality.

Non-Violence and Democracy

Mahatma Gandhi has deep faith in Non-Violence and was of the opinion that all men made institutions are not free from risk, particularly a ‘State-like’ institution. He believed that in a state especially democracy can be survived only on the basis of Non-Violence. It cannot be evolved into its form until and unless if falls completely under the purview of Non-Violence. However, Gandhi himself was not sure about it. He admitted, “I am making efforts in this direction.”

For him, the correct approach was to improvise the working of the contemporary democracy and to strive towards a goal making sure that justice and freedom are availed of universally by all. Only then the true form of democracy can be established and fully materialized. This is what is known as Ram Rajya of his dreams. Naturally such a inspiring notion could not be confined to a particular country. But in context of India especially he believed that people had great inclination towards the application of nonviolence both in principle and in practice. Scholar commenting on Indian democracy says, “The most important phenomena of the post war era is the survival of the Indian democracy.”

This has been possible only because a great majority of Indians are more or less inclined towards nonviolence in practice. In a country like India which has unity in diversity, where people have remained committed to the divine value of nonviolence in practice and where the system of self-government lies deep rooted at the level of villages no form of government other than democracy can survive or work. That is why Gandhi himself said that it is most likely that even in democracy there may be misuse of power, the evils may creep in because it is a man-made not God made institution.

Democracy is essential therefore in a country like India. If we eliminate instances of misuse of democracy it can bring a real Ram Rajya or sincere efforts can be made to achieve that status. In this direction, Gandhiji put forward Non-Violence and satyagraha as the means to make a start from India and set an example before the other nations of the world. While talking about the development of a democratic system Gandhiji preferred economic issues and considered them to be the foremost. He affirmed, “ aNon-Violence system of government is clearly an impossibility, so long as the wide gulf between the rich and hungry millions persist.”

But to bridge the gap between the rich and poor use of violent methods were strictly prohibited according to Mahatma Gandhi. He relied in Non-violent methods for this purpose. Besides that he was against class war also. “the class wars were against the basic nature and also against the message that nonviolence conveys. Those who consider class war necessary have not understood the essential meaning of nonviolence, or have got to know it superficially.”

To remove the disparity between the rich and the poor he put forward the principle of Trusteeship which was within scope of nonviolence. By the nonviolent method, we seek not to destroy capitalists, we target capitalism. We invite the capitalist to regard himself as a Trustee for those on whom he depends for the making, the retention and increase of the capital. He wanted to change their hearts. Gandhi’s principles and proposals are based on the ethical and the moral values of life. But it would serve significantly and commendably not only in India but also in other nations of the world as a guideline.

Gandhi reformed the concept of democracy by devising means to involve the people in power. Gandhi was vehemently against the concentration power in the hands of the few. He was very particular about decentralization of power. Concentration of power means keeping the power in the hands of few, who may misuse the power as and when according to their advantage.9 “True democracy cannot work by 20 men sitting at the centre. It has to be worked from below by the people of every village.” In democracy all the people must have access to power, then only power can be able to function within the purview of morality. Though outwardly power will be functioning through representatives of the people, in reality, the people will be the sole authority to delegate the power. The accountability rests on their representatives in case of abuse of power because, it is the people who are the Guardian of democracy.10

Democracy can only be saved through Non-Violence, because democracy, so long as it is sustained by violence, cannot provide for all and protect the weak. My notion of democracy is that

9 Gandhi on Non-Violence by Mahatma Gandhi

10 The Global Vision Of Mahatma Gandhi by Ratan Das

under it, the weakest should have the same opportunity as the strongest. This can never happen except through Non-Violence …..Western democracy, as it functions today, is Nazism or fascism.11

Non-violent insurrections were twice as successful as those that used arm struggle in general nonviolence form of the resistance and most surprising they led to greater democratic freedoms, even when they “failed then arms struggles that succeed.” No perfect democracy is possible without adoption of a perfect Non-Violence policy.

Democracy with nonviolence are not just methods of struggle, they are ways of discovering truth- of allowing the truth of each individual to be registered in the whole. Equally rooted in the inalienable dignity of the human being that is the core of the “New theory of nonviolence with democracy that properly and destroyed each other. They are really two sides of the same coin we cannot have one without the other, we badly need both”12

Extent of applicability of Non-Violence

The concept of Non-Violence was not to be confined for mere individual practice but to be applied by the groups and the communities and the nations at large. Mahatma Gandhi had great dedication in trying to realize it. His faith helped him to discover new truths every day. He said Ahimsa is the attribute of the soul, and therefore, to be practiced by everybody in all the affairs of life. If it cannot be executed in this spirit, it has no practical value. He believed that his faith in truth and Non-Violence was ever growing, and he was trying to follow them in all spheres of life. He felt growing with it every moment. He saw new implications about them.13

Are only the Indians suited for Non-Violence action?

There are the critics who say non-violent action worked fine in India, but they don’t think it would make sense to use it elsewhere. These critics believe that Indians are particularly suited to non-violent action, because of the ethic of Non-Violence built into their religion and inhibited in their personality. This is a very interesting myth for those who believe in it certainly possess a very selective filter. Gandhi’s philosophy of Non-Violence seems to has been consciously inspired firstly, by the New Testament-the Sermon, on the Mount. Only later, he found similar ideas in Hindu scriptures. Therefore, the concept was not originated in India. Though, it is surprising that we

11 www.Mettacenter.org

12 www.Non-Violencemag.com

13www.mkgandhi.org

too have an ethic of Non-Violence built into our society’s chief religion. We just do not happen to follow it.

But really, the easiest way to see that non-violent action is suitable outside India is simply to look at all the cases of nonviolent action outside India. Unless your filter is pretty murky, you can hardly miss them. It certainly can’t be easy to ignore the example of Martin Luther King, Jr., or to forget the Solidarity movement in Poland, or to overlook the coup of Ferdinand Marcos in the Philippines.

It is said non-violent action can work only against “easy” enemies like the British, and not against, say, the Soviets, or Central American dictators, or those villains of last resort, the Nazis. Here again, filters are in place, because non-violent action has been used with some success against all these.

In 1968, Czechoslovakian civilians non-violently held Soviet armed forces at bay for a full week and stopped the Soviet leaders from ever subjugating that country to the degree they had intended. In 1944, military dictators were ousted by resorting towards nonviolent techniques in both El Salvador and Guatemala. And during World War II, Norway nonviolently and successfully resisted Nazi attempts to reorganize its society along fascist lines.

Gandhi as Revolutionary Thinker

Every great thinker is a great revolutionary since each has a unique vision and original perspective which could change our thoughts in some way or the other. There are nevertheless a number of them who advocated for an effective change on monumental scale. Gandhi was one such political thinker who always wanted to make sea change in society at a comprehensive scale.Every revolution has its symbols, which are an index of its objectives. Gandhi gave us three symbols: (1) Community Prayer (2) The Spinning Wheel (3) The Broom-stick. Prayer stands for invoking the inner strength of men for the good of one another, the wheel for productive labour and the broom-stick for the abolition of social inequalities based on birth.

Community Prayer

To Gandhi, this world itself was the temple of God and not ‘Gods’. For when truth becomes denominational, it degenerates into dogma and freezes into a new orthodoxy. “Dogma” says Mao, “is worse than cow-dung. Cow-dung can be used as manure.” To seek to impose a certain ideology on men’s minds is to violate the soul. Prayer precludes all such indoctrination.

The Spinning Wheel

The spinning wheel stands for productive labour and for a face-to-face community. Society is after all relationship of man with man. The spinning wheel represents Gandhi’s conception of a new relationship between among men. He sought with all the earnestness he could command, to transform the existing relations of production and distribution. He was against anonymity, de-personalization and de-humanization in the process of production and distribution. Gandhi’s conception of de-centralized social order was thus essentially different from the decentralization as generally understood.

The Broom-stick

The broom-stick is an instrument of the most unclean and the most despised social service rendered by the sweepers of India. It is thus the symbol of social equality. It reminds us of our common humanity, our oneness with ‘the lowliest and the lost’. The fundamental unity of all men is the plinth and foundation of all human relationship and human intercourse. It ought to be the motive force behind all our efforts of social change.14

The legend of Mahatma Gandhi has it that he returned to India from South Africa in 1915, took control of and radically transformed the Indian nationalist movement, and led three great popular movements that eventually wore down the British government and led to Indian independence. These were the Non-Cooperation Movement, 1920-22, in conjunction with the Khilafat Movement for the restoration of the Caliphate in Turkey after the First World War (a coalition he proposed with Muslim political leaders in which he required his colleagues to accept him as Dictator – his word); the Civil Disobedience Movement, 1930-31 (unsuccessfully sought to be revived from 1932 to 1934); and the Quit India Movement of 1942.15

Relevance of Non-Violent Revolution in the present scenario

14 Philosophy of Sarvodaya, AcharyadadaDharmadhikari, Popular prakashan 2000

15 http://www.historytoday.com/benjamin-zachariah/gandhi-Non-Violence-and-indian-independence

There was a time not long ago when any incident of violence was treated as a matter of great concern. But violence has become so pervasive in the world today that most of such incidents occurring on daily basis which attract scarce attention of the people. When something gruesome or shocking happens there is often debate about how to check violence. However, it has become a way with the world to treat evil with more evil. The whole issue of arms proliferation is based on the premise of promoting violence as a power and justifying use of weapons as a necessity to maintain peace, law and order. Is violence justified for a good cause? This is a critical question requiring a concrete answer today and most of people would support it by referring to crime related to terrorism, requisite for defense of vulnerable sections of society and so on.

But history has been the witness of the fact that violence begets more violence. We can subjugate an enemy by use of force but so far as eradication of hatred, resentment, mistrust and wickedness through force is concerned there is doubt regarding that aspect. The benefits of a non-violent culture are tremendous and enduring. If nations and their people adopt Non-Violence in their thinking, planning and in conduct, then there will be progress at all levels of human existence by leaps and bounds.

Nations will have no need for hoarding lethal weapons of mass destruction and to spend on defence to such a considerable amount. A world at war or violent conflict cannot progress when survival of basic human rights and security are threatened creating hurdles in the path of progress. Peace and Non-Violence are pre-requisites for the establishment of a developed world. Such a society or nation can devote itself to raising the bar to achieve the best in spirituality, science, commerce, art, education and other spheres of human activity. They can reach the highest level of human experience in terms of quality of work and relationship. Such a world is not a utopian dream but a reality that can be achieved in the present times. There was a period in human experience called Satyuga or heaven when people used to live with a completely non-violent attitude and believing in the policy of common brotherhood. In reality, today the entire human world has become hostage and in the grip of violent forces- vices such as lust, anger, greed, attachment and ego.

The Gandhian principles of Non-Violence were never irrelevant because Non-Violence is the fundamental belief. We cannot imagine this world without Non-Violence, because if everyone will become violent and cruel then they will fight against each other and high lofty aims of a country will end up in smoke ultimately danger to the existence of world. So his principle has to become the most important principle to practice to have a peaceful world. Gandhi’s non-violent revolution played an important role in the freedom movement. The great thought given by Gandhi during the time of freedom movement is also relevant in today’s life.

The world is filled with disguising terrorism, violence, discrimination, etc. The politicians ignite religion based war among people for money and power. So people are tired and bored of being patient and tolerant. It seems that Gandhian principles are slowly vanishing from human heart and tolerance power is decreasing gradually. Ernest Cheguevara, Leon Trotsky, Frantz Fanon and Subhash Chandra Bose were fervent critics of Non-Violence argued that Non-Violence and pacifism are an attempt to impose the morals of the bourgeoisie upon the proletariat, that violence is the necessary accompaniment to revolutionary change or that the right to self-defense is fundamental. For example, the complaint of Malcolm X that “I believe it’s a crime for anyone being brutalized to continue to accept that brutality without doing something to defend himself.”George Orwell argued that Non-Violence resistance strategy of Gandhi could be effective in countries with “A free press and right of assembly” which could make it possible “Not merely to appeal to outside opinion, but to bring a mass movement into being, or even to make your intentions known to your adversary”, but he was skeptical of Gandhi’s approach being effective in the opposite sort of circumstances.

“Concept of Non-Violence is a false ideal. It presupposes the existence of compassion and a sense of justice on the part of once adversary. When this adversary has everything to lose and nothing to gain by exercising justice and compassion, his reaction can only be negative”. These political thinkers criticized Non-Violence as being ineffective racist, statist, patriarchal, tactically and strategically inferior to militant activism and deluded. They claimed traditional histories diluted the impact of Non-Violence, ignoring the involvement of militants in such movements as the Indian independence movement and civil rights movement.

They believed that sometimes Non-Violence can be effective but sometimes it can be dangerous to progressive movements. Non-Violence theory is troubled by moral dogma and mechanical logic. “Success is claimed for Non-Violence where failure occurred. Finally the insistence on non-violent politics has led to rigidity.”16

16 (Chapter –1)Gene Sharp, The Politics Of Non-Violent Action

George Orwell takes his criticism further. He claims that the imperialists themselves saw Gandhi as their right hand man. He made it easier for them to rule because he used his influence to make sure that no action was taken which would make a real difference. The British always treated Gandhi well and praise because they did not want him to die and perhaps be replaced by someone who believed less in force and more in bombs ‘’Soul force’’. They may have hated him for what he was doing-Raising the masses, but now they needed him for what he was doing-keeping those masses in control.17

Nonviolence, a potent force in the 1960s fight for civil rights, has become an “embarrassment, an instrument of the weak,” lamented Pulitzer Prize-winning historian Taylor Branch.18

Feminist criticized it by claiming that Non-Violence looks a lot like passivity and women have been expected to be passive in the face of violence. Nonviolence talks about accepting, suffering rather than inflicting it on others and this looks very much what women had been doing throughout the ages. They point out that while Gandhi asks for self-suffering to melt the heart of the opponent, in the case of women it has merely left them in a second class position. It can be noted that power is not given away, it has to be taken. They claim that public face of these campaign shows women as sacrificing martyrs- just what they have always been expected to be.

This argument is extended further stating that there is something inheritantly problematic with the very theory of power on which Gandhi and other nonviolent theorist found their activism. The claim is that the withdrawal of consent is not as easy as is implied by these theorists because in our society power is patriarchal and it excludes women.19

Ralph Summy adds that “a satyagraha that discounted the views and passions rife in its society and proceeded blindly on its own purist path was tantamount to pursuing merely personal redemption and not societal change.”20

17 George Orwell, ‘’letter to the Revered Iorworth Jones” in The Collected Essays, Journalism and Letters

of George Orwell, Vol.2: My

Country Right or Left, Harmondsworth: Penguin, 1970, P.P.109-112, at p.111.

20 http://articles.baltimoresun.com/keyword/nonviolence

19 Kate McGuiness, “Gene Sharp’s theory of power: A Feminist Critique of Consent”, journal of peace

research (1993), vol.30, pp- 101-115

20 Ralph Summy, Personal Communication

Gandhiji has always dreamt of the world where everyone is blessed with peaceful environment. Non-Violence is a peaceful phenomenon with utmost significance. It is the most innovative and inspiring solution to all kinds of problems and conflicts existing in the society, nation and the world. The antidote for violence is to promote a culture of ahimsa and Non-Violence. If Non-Violence is promoted as the highest ethic and way of life by all religious, political and social leaders, our world will become a paradise. The present scenario of violence and its related branch all over the world has once again made its importance significant.

Nations which are being the victim of corruption, communalism, dictatorship and power games are really in need to go back to Gandhi’s conviction of Non-Violence and truth as a last resort to escape from these maladies. By enforcing Non-Violence, these nations will surely get rid of social, political, economic and religious troubles. Beyond doubt, it can be said that social doctrine of Non-Violence promulgated by Mahatma Gandhi has now become the key to provide sustenance to the new social and political order and it is not a thing of the past but holds a bright future if enforced in proper manner all over world.

References :

V.R. Mehta, Foundation of Indian Political Thought
B.N. Ray, Tradition and Innovation in India Political Thought Dr. S.R. Myneni, Political Science Reprint: 2015
The Political philosophy of Mahatma Gandhi by GN Dhawan Gene Sharp, The Politics Of Non-Violent Action
Gandhi on Non-Violence by Mahatma Gandhi RatanDas :The Global Vision Of Mahatma Gandhi
The philosophy of nonviolence and world revolution through world law by Glen.T.Martin Philosophy of Sarvodaya, AcharyadadaDharmadhikari, Popular prakashan 2000
George Orwell, ‘’letter to the Revered Iorworth Jones” in The Collected Essays, Journalism and Letters of George Orwell, Vol.2: My Country Right or Left, Harmondsworth: Penguin, 1970 http://press.uchicago.edu/ucp/books/book/distributed/M/bo22353631.html http://www.historytoday.com/benjamin-zachariah/gandhi-Non-Violence-and-indian-independence http://www.mkgandhi.org/africaneedsgandhi/gandhi%27s_philosophy_of_nonviolence.htm http://www.importantindia.com/15320/essay-on-Non-Violence-of-mahatma-gandhi/ http://www.mkgandhi.org/articles/king-of-kindness.html http://articles.baltimoresun.com/keyword/nonviolence http://www.historytoday.com/benjamin-zachariah/gandhi-Non-Violence-and-indian-independence www.Mettacenter.org
www.Non-Violencemag.com
http://www.yesmagazine.org/issues/love-and-the-apocalypse/peaceful-revolution-gandhi-s-four-
http://san.beck.org/GPJ20-Gandhi.html
www.gandhiashram.org
www.history.com

Gyan IQ .com

English essay on “spirit of non-violence” best essay, paragraph, speech for class 8, 9, 10, 11, and 12 students., spirit of non-violence.

We are now passing through a period of crisis. Let us hope and pray that a terrible catastrophe does not overtake the world. Let us hope and pray that the spirit of Non-violence — which inspired Ashoka, the Great, and even which inspired us in our struggle for freedom-will inspire and protect those in whose hands the destinies of the world lie today. Let us also hope that we shall settle not only our private differences and disputes through the method of conciliation and negotiation but also those international disputes and conflicts which lead to war unless the world puts faith in this principle and adopts it as its basis of action, it may well be that the progress, which advanced countries have made in preparing weapons of destruction, will lead to disaster.

The only hope of surviving this catastrophe is to live the way which Gandhi Ji lived and follow the lessons which he taught. This alone can help us in avoiding the catastrophe which threatens the world.

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Essay on “Non-Violence ” Complete Essay for Class 10, Class 12 and Graduation and other classes.

Non-Violence

Essay No. 01

POINTS TO DEVELOP

Many great people have emphasised on the importance of non-violence.
Various interpretations of the term.
Non-violence, like other benevolent principles Cannot I be taken to the extreme.
Gandhi’s Ahinsa.
Violence has increased in the world today.
Relevance of non-violence today.

“NON-VIOLENCE IS THE LAW OF SPECIES AS VIOLENCE IS THE LAW OF BRUTE”—

so spoke Mahatma Gandhi, celebrating the need and nature of the principle of non-violence for mankind. All wise men down the ages have preached the doctrine ,of love and non-violence. Zoroaster, Buddha, Mahavira, Christ, Nanak primarily emphasised a moral code that gave due status to non-violence. Non-violence is a philosophy of life, a modus operand which has been accepted as an article of faith in the East as well as the West. But what does the word ‘non-violence’ mean in simple terms? To what extent can and should non-violence be exercised in daily life? And is it not true that the world today is in dire need of nonviolence?

Non-violence has been variously interpreted by different people including philosophers and scholars. Generally, the term means ‘non-injury’ to others. It is a concept based on the fundamental goodness of man. In the fight for what is right and good-freedom, morality, justice and equality, violence must be avoided. All these are to be gained by avoiding use of physical force. One must avoid inflicting pain on others to win one’s goal however true and justifiable it may be. Evil must be resisted in a calm manner and not through violence in thought or action. For almost always violence begets violence-and there will be no end to it. The path of non-violence calls for a great amount of fortitude on the part of the person practicing it to achieve the best of goals. It also calls for courage and a lot of self-sacrifice. Thus non-violence, as Gandhi said, is not the weapon of the coward but of the strong. But to what extreme can the principle of non-violence be extended?

Just like other benevolent principles, non-violence fails to make sense once you take it to an extreme. It is not possible for man to exist at all if he is to ensure that he does not harm or injure a single animal, plant or micro-organism throughout his life. We breathe-and in the mere act of breathing we kill a number of germs and bacteria that cannot be seen by the naked eye. We walk-and the mere act of walking crushes innumerable small, microscopic organisms that abound on the soil. Moreover, injury by itself need not be solely physical in nature; it can be emotional and mental as well. There are no standard and practicable measures by which we can gauge the extent to which an act may cause mental and emotional harm.

Aggression between humans can be repulsed and checked by non-violence. But where the aggressor has no regard for the resulting destruction and bloodshed, total non-violence would only invite aggression. It must be remembered that even Gandhi, the modern profounder of the gospel of ‘non-violence’, allowed the use of violent weapons in the fight for right goals if there was a need.

Mahatma Gandhi is considered the apostle of non-violence. Truly, be expanded the concept so that nonviolence as a principle acquired a totally new meaning and dimension. For him, the path of ahinsa or non-violence was the only way to achieve freedom and truth which was the supreme reality for him. He explained how ahinsa was an active force and not simply a term passive in its meaning. The light through ahinsa was a legitimate struggle that demanded a lot of merit and virtue on the part of its followers. Ahinsa, for Gandhi, was not cowardice. Gandhi encouraged the use of ahinsa so that its practice on an individual level might finally enhance its significance for the nation as a whole-for only individuals constitute a nation! The effectiveness of the message of non-violence preached by Gandhi can be gauged from responses all over the globe-we have self-professed students of the Mahatma in leaders like Aung San Suu Kyi and Nelson Mandela.

In these modern times, it is violence that has emerged as one of the most common causes of human suffering. The pursuit of material benefits has resulted in growing conflicts between individuals, groups and nations New forms of violence have thus emerged. Highly sophisticated and lethal chemical and nuclear weapons have opened up ways .to inflict a maximum of destruction and damage. In truth, one ought to blame the modern ways of living for the violent tendencies that have taken strong roots in man. There is less of patience, perseverance, true courage, dedication and absolutely no sense of values at all. Man today is lost; and wandering souls can be easily misled in the name of anything. Violence has grown to such an extent today that it has almost acquired some kind of legitimacy. One fears that the growing violent attitude will ultimately wipe out mankind as a whole!

The world is desperately in need of non-violence as a way of life, to spread the gospel of love, brotherhood and peace. Man must awaken and realise that the world of violence in which he is living can blow up on his face at any time. Before time runs out, man must realise the folly of indulging in violence and give it up. Only the path of non-violence can truly provide mankind release from all ills and bring about harmony in the world. Only non- violence can restore sanity around us.

Essay No. 02

Non-violence as a doctrine has been preached by all wise men from time immemorial. The saints and sages all over the world have preached the gospel of love and understanding. All differences among people can be solved through love without resorting to violent means. Mahatma Gandhi, the greatest champion of non-violence, defined it as Ahimsa, that is showing goodwill and love to an antagonist while protesting in spirit against his unjust act. It is fundamentally based on the spirituality of man. It is synonymous with moral courage. It is not mere passive courage, but is the driving force of a spirit which seeks redress of moral grievances. In today’s world, non-violence has to be practised if mankind, is to survive. Non-violence can-prove a panacea for all the ill of the present-day world.

All wise men down the ages have preached the doctrine of non-violence and love. The chief principles -enshrined in the teachings of Buddha Mahavira, Christ, Nanak, Zoroaster primarily Jay emphasis on a moral code in which there is no place for violence to others for ones, personal gains. Non-violence is a philosophy of life. It has been accepted in the East as well as in the West as an article of faith.

Mahatma Gandhi was the greatest apostle of peace, and non-violence in this century. He defined his principle as Ahimsa, that is showing goodwill and love to an antagonists while protesting .in spirit against injustice and violence. It was in South .Africa that he for the first time experimented with this technique of peaceful protest. He was pained to see the second class treatment meted .out to Indians by the British. There was a terrible colour prejudice which made the life of the Indians miserable. He was deeply hurt to see the sorry plight of Indians and their working and living conditions. He became preoccupied with the question of how to change these conditions. He decided to adopt. the path of peaceful agitation and persuaded Indians to join him in his struggle for the restoration of their rights. His success in his crusade only strengthened his belief in non-violence.

The first article of non-violence is avoidance of physical force and pain on others. The other aspect lays emphasis on the moral courage and attitude towards life of an individual. It implies that everyone, who is a seeker of truth must be ready to undergo any trial of hardship in pursuit of his inquiry. In this sense, non-violence implies that man must face or resist the evil in his adversaries in a calm manner and not resort to violence in thought or action at any time. It requires rigorous training both of mind and body. Obviously, non-violence is based on the fundamental goodness of man .and is deeply grounded in the belief that given suitable opportunity the conscience of man which is basically good is likely to prevail over evil.

In his Experiments With Truth, Mahatma Gandhi was convinced that non-violence was not the religion of the coward but of the strong and morally determined. He certainly did not advocate, as is often misunderstood by his critics, cowardly self-surrender. On the contrary he advised people to resist evil with determination in self-defence. He once said, non-violence does not imply running away from danger, leaving near and dear ones unprotected. In fact, given a choice between cowardice and violence, he chose Violence any way. It is only the truly brave who can defy the others without inflicting injury on them. A non-violent person gives patient hearing to his opponent; reasons with him respectfully and if need be, expresses his opinion on the subject and firmly refuses to compromise on his principles. He adopts the technique of non-violence and non-cooperation to fight injustice of any kind.

Today, when the world is almost on the verge of a nuclear holocaust, non-violence as a means of solving differences among civilized people is extremely relevant. Pandit Nehru, one of greatest disciples of Gandhi, had admitted that he was convinced about the futility of violence in the aftermath of war and partition of the country on the eve of independence. The human agony and suffering that the world had been Witness to after the partition of India seem Meaningless today. The communal passions which Were aroused in the hearts of the people still have not been resolved. They continue to raise their ugly heads and lead to countess deaths without resolving the issues at all. Violence, therefore, cannot yield any positive result. It never has Sooner the mankind realises it, better it is for its own preservation.

Super powers boast possessing weapons which can destroy the entire continents at one stroke. One constantly lives under the feat. of .a third world war .breaking out, which many strike the death toll for the entire human race. The amount of money that. is spent on developing military Weapons and acquiring most, sophisticated aunts by almost all the countries all over the world is simply outrageous. If only one were to consider the use this colossal wealth of the world could be put to for the benefit of the mankind! It is never too late to learn from the lessons of history. Aggression and violence have never brought about any permanent solution to issues. They only end up in causing misery and suffering. So far violence has been the history of man. It cannot be allowed to continue. The vain, power-hungry people Who indulge in wars simply for the satisfaction of their ambitions and greed must be curbed.

The world is desperately in need of a Messiah of peace, who can once again preach the gospel of love, understanding and universal brotherhood. Man must awaken from his slumbet and take stock of the explosive situation he is living in. Before the time runs out, man must come to his senses and realise the folly of indulging in wars and violence. Ultimately, non-violence alone can provide freedom from all the ills of the society and bring about harmony in the life of the people. It is the only means of restoring sanity in the world.

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Essay on Non-Violence For Students in English
Non-violence is the force of love. Believe it or not, love is a weapon stronger than the atom bomb. Non-violence is an old doctrine. In the East as well as West non-violence as an article of faith, or philosophy of life, has been practised from time immemorial. The middle ages, for whatever reason, have been unusually violent.
500+ Words Essay on Non-Violence in English for Class 5,6,7,8 ...
Short Simple Essay/paragraph on "Non-Violence" in English for High School and College Students with 200,250,350 and 500+ Words. ... 500+ Words Essay on Non-Violence in English for Class 5,6,7,8,9 and 10. Leave a Comment / Essay / By Esambad Team. Non-Violence. Introduction.
Essay on "Non-Violence" for Students and Children, Best English Essay
Gandhiji . Mahatma Gandhi who always followed the path of non-, violence proved that even the biggest problems can be solved without resorting to violence He also proved that there are some other weapons that are more effective than bombs and bullets and the most effective among them are truth and nonviolence.
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250 Words Essay on Importance of Non Violence Introduction. Non-violence, a philosophy championed by figures like Mahatma Gandhi and Martin Luther King Jr., is a powerful tool for social and political change. It is not merely the absence of violence, but a proactive stance towards peace and justice. Non-Violence: A Catalyst for Change
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The philosophy of non-violence is built on the belief that all life is interconnected, and that harm to one is harm to all. This perspective encourages empathy, compassion, and understanding as fundamental to human interactions. Non-violence is not passive; it requires courage, strength, and resilience. It is a conscious choice to resist ...
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Non-violence is a form of protest, philosophy and a way of life. The term non-violence refers to the negation of violence. Non-violence is a way of resisting and relates to conflicts and not peace. Many countries have embraced the non-violence approach to conflicts (King 1958, p.24).
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violence Key argument Vatican II urged all people of goodwill to see and respond to the 'signs of the times'. Today we live with a crisis of violence which is structural and institutional, and which impinges on people and the planet. Violence will not answer the crisis of our time: climate change, poverty, migration, the pandemic of COVID-19.
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Some people believe that nonviolence is a philosophy and strategy for social change that rejects the use of violence. In other words, nonviolence is a method for resolving a conflict without the use of physical power nor enmity towards opponents. Instead, it emphasizes you to look beyond. 995 Words. 4 Pages.
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It breaks the cycle of violence and counter-violence. It leaves open the possibility of conversion (changing people's minds). It ensures that the media focus on the issue at hand rather than some tangential act of violence. It is the surest way of achieving public sympathy. It is more likely to produce a constructive rather than a destructive ...
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Like all great men in the annuls of history, he was a man of paradoxes, contradictions, prejudices, peculiarities but against these human frailties, he was standing as a colossus in the political arena of the 20th century with his infinite goodness, as the seeker of truth, as the follower of non-violence and tolerance and as the harvester of ...
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PAGES 13 WORDS 4330. Dr. Martin Luther King, Jr., on Non-Violence and Natural Law. Dr. Martin Luther King Jr. is internationally recognized for his iconic leadership of the Civil Rights Movement, which resulted in a furthering of social justice and fairness for people of color. Moreover, the work of King and his movement resulted in the Civil ...
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Mohandas Karamchand Gandhi, often called the 'Father of the Nation', was a leader who fought for India's freedom from British rule.He believed in non-violence. Every year on October 2nd, Mahatma Gandhi's birthday is celebrated as Gandhi Jayanti to honor his efforts in freeing India.. English Essay on Mahatma Gandhi. Rabindranath Tagore was the first to call Gandhiji 'Mahatma,' which means ...
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500+ Words Essay on Mahatma Gandhi. Essay on Mahatma Gandhi - Mahatma Gandhi was a great patriotic Indian, if not the greatest. He was a man of an unbelievably great personality. He certainly does not need anyone like me praising him. Furthermore, his efforts for Indian independence are unparalleled. Most noteworthy, there would have been a ...
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Non-Violence is a weapon of the great leaders. It is the simplest method of persuasion. Non-Violence has divine qualities that take us near to God. So, everyone should know Non-Violence and why Non-Violence is necessary.Non-Violence guarantees freedom of conscience and people are free to base their behavior on their deeper conviction.
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Gandhiji said "Non violence is the greatest force… more positive than electricity and more powerful than even ether". Let us understand the need to practice non violence. Non Violence is the Only Form of Peace. Non violence is explained better by the Father of our Nation. Non-violence could be put into practice at every level of human experience.
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Place Order. "Normal" human rights activists like Martin Luther King Jr. and Gandhi believed that nonviolence was the key to peacefulness. King once said, "Nonviolence is a powerful and just weapon, which cuts without wounding and ennobles the man who wields it. It is a sword that heals", and Gandhi once said, "Nonviolence is not to ...
English Essay on "Spirit of Non-Violence" Best Essay, Paragraph, Speech
Essay on "Non-Violence" for Students and Children, Best English Essay, Paragraph, Speech for Class 7... English Essay Essay on "The Examinations" for Students and Children, Best Essay, Paragraph, Speech for Class 7, 8,...
Essay on Violence for Students and Children in English
Long Essay on Violence is usually given to classes 7, 8, 9, and 10. Violence is the expression of physical or verbal force against self or different, compelling action against one can on pain of being hurt. The word violence covers a broad spectrum. It will vary from physical words between 2 beings, wherever a small injury could also result, to ...
Essay on "Non-Violence " Complete Essay for Class 10, Class 12 and
Non-Violence Essay No. 01 POINTS TO DEVELOP Many great people have emphasised on the importance of non-violence. Various interpretations of the term. Non-violence, like other benevolent principles Cannot I be taken to the extreme. Gandhi's Ahinsa. Violence has increased in the world today. Relevance of non-violence today. "NON-VIOLENCE IS THE LAW OF SPECIES AS […]

500+ Words Essay on Non-Violence in English for Class 5,6,7,8,9 and 10

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NONVIOLENCE: An Assertive Approach to Conflict

Gathering:

Check Agenda

Responses to Conflict:

The Power of Nonviolent Action

Closing

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Mahatma Gandhi: As Apostle Of Truth, Non-violence And Tolerance

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