Saturday, September 22, 2007
Mohandas Karamchand Gandhi-- India's "Father of the Nation"
(October 2, 1869 – January 30, 1948 (aged 78)
Alternate name: Mahatma Gandhi
Date of birth: October 2, 1869
Place of birth: Porbandar, Gujarat, British India
Date of death: January 30, 1948 (aged 78)
Place of death: New Delhi, India
Movement: Indian independence movement
Major organizations: Indian National Congress
Mohandas Karamchand Gandhi (Gujarati: મોહનદાસ કરમચંદ ગાંધી, IAST: mohandās karamcand gāndhī, IPA: [mohən̪d̪as kərəmtʃən̪d̪ gan̪d̪ʱi]) (October 2, 1869 – January 30, 1948) was a major political and spiritual leader of India and the Indian independence movement. He was the pioneer of Satyagraha—the resistance of tyranny through mass civil disobedience, firmly founded upon ahimsa or total non-violence—which led India to independence and inspired movements for civil rights and freedom across the world. Gandhi is commonly known in India and across the world as Mahatma Gandhi (Sanskrit: महात्मा mahātmā – "Great Soul") and as Bapu (Gujarati: બાપુ bāpu – "Father"). In India, he is officially accorded the honour of Father of the Nation and October 2nd, his birthday, is commemorated each year as Gandhi Jayanti, a national holiday. On 15 June 2007, the United Nations General Assembly unanimously adopted a resolution declaring October 2 to be the "International Day of Non-Violence."
As a British-educated lawyer, Gandhi first employed his ideas of peaceful civil disobedience in the Indian community's struggle for civil rights in South Africa. Upon his return to India, he organized poor farmers and labourers to protest against oppressive taxation and widespread discrimination. Assuming leadership of the Indian National Congress, Gandhi led nationwide campaigns for the alleviation of poverty, for the liberation of women, for brotherhood amongst differing religions and ethnicities, for an end to untouchability and caste discrimination, and for the economic self-sufficiency of the nation, but above all for Swaraj—the independence of India from foreign domination. Gandhi famously led Indians in the disobedience of the salt tax on the 400 kilometre (248 miles) Dandi Salt March in 1930, and in an open call for the British to Quit India in 1942. He was imprisoned for many years on numerous occasions in both South Africa and India.
Throughout his life, Gandhi remained committed to non-violence and truth even in the most extreme situations. A student of Hindu philosophy, he lived simply, organizing an ashram that was self-sufficient in its needs. Making his own clothes—the traditional Indian dhoti and shawl woven with a charkha—he lived on a simple vegetarian diet. He used rigorous fasts, for long periods, for both self-purification and protest.
Mohandas Karamchand Gandhi was born into the Hindu Modh family in Porbandar, in 1869. He was the son of Karamchand Gandhi, the diwan (Prime Minister) of Porbandar, and Putlibai, Karamchand's fourth wife, a Hindu of the Pranami Vaishnava order. Karamchand's first two wives, who each bore him a daughter, died from unknown reasons (rumored to be in childbirth). Living with a devout mother and surrounded by the Jain influences of Gujarat, Gandhi learned from an early age the tenets of non-injury to living beings, vegetarianism, fasting for self-purification, and mutual tolerance between members of various creeds and sects. He was born into the vaishya, or business, caste.
In May 1883, at the age of 13, Gandhi was married through his parents' arrangements to Kasturba Makhanji (also spelled "Kasturbai" or known as "Ba"). They had four sons: Harilal Gandhi, born in 1888; Manilal Gandhi, born in 1892; Ramdas Gandhi, born in 1897; and Devdas Gandhi, born in 1900. Gandhi was a mediocre student in his youth at Porbandar and later Rajkot. He barely passed the matriculation exam for Samaldas College at Bhavanagar, Gujarat. He was also unhappy at the college, because his family wanted him to become a barrister.
At the age of 18 on September 4, 1888, Gandhi went to University College London to train as a barrister. His time in London, the Imperial capital, was influenced by a vow he had made to his mother in the presence of the Jain monk Becharji, upon leaving India, to observe the Hindu precepts of abstinence from meat, alcohol, and promiscuity. Although Gandhi experimented with adopting "English" customs—taking dancing lessons for example—he could not stomach his landlady's mutton and cabbage. She pointed him towards one of London's few vegetarian restaurants. Rather than simply go along with his mother's wishes, he read about, and intellectually embraced vegetarianism. He joined the Vegetarian Society, was elected to its executive committee, and founded a local chapter. He later credited this with giving him valuable experience in organizing institutions. Some of the vegetarians he met were members of the Theosophical Society, which had been founded in 1875 to further universal brotherhood, and which was devoted to the study of Buddhist and Hindu Brahmanistic literature. They encouraged Gandhi to read the Bhagavad Gita. Not having shown a particular interest in religion before, he read works of and about Hinduism, Christianity, Buddhism, Islam and other religions. He returned to India after being called to the bar of England and Wales by Inner Temple, but had limited success establishing a law practice in Bombay. Later, after applying and being turned down for a part-time job as a high school teacher, he ended up returning to Rajkot to make a modest living drafting petitions for litigants, but was forced to close down that business as well when he ran afoul of a British officer. In his autobiography, he describes this incident as a kind of unsuccessful lobbying attempt on behalf of his older brother. It was in this climate that (in 1893) he accepted a year-long contract from an Indian firm to a post in Natal, South Africa.
When back in London in 1895, he happened to meet Colonial Secretary Joseph Chamberlain, the Radical-turned-ultra-Tory, whose son Neville became Prime Minister in the 1930s and helped suppress Gandhi. Chamberlain Snr. agreed that the treatment of Indians was barbaric but appeared unwilling to push through any legislation about this however.
Civil rights movement in South Africa (1893–1914)
South Africa changed Gandhi dramatically, as he faced the discrimination commonly directed at blacks and Indians. One day in court at Durban, the magistrate asked him to remove his turban. Gandhi refused and stormed out of the courtroom. He was thrown off a train at Pietermaritzburg, after refusing to move from the first class to a third class coach while holding a valid first class ticket. Traveling further on by stagecoach, he was beaten by a driver for refusing to travel on the foot board to make room for a European passenger. He suffered other hardships on the journey as well, including being barred from many hotels. These incidents have been acknowledged by several biographers as a turning point in his life, explaining his later social activism. It was through witnessing firsthand the racism, prejudice and injustice against Indians in South Africa that Gandhi started to question his people's status, and his own place in society.
Gandhi extended his original period of stay in South Africa to assist Indians in opposing a bill to deny them the right to vote. Though unable to halt the bill's passage, his campaign was successful in drawing attention to the grievances of Indians in South Africa. He founded the Natal Indian Congress in 1894, and through this organization, he molded the Indian community of South Africa into a homogeneous political force. In January 1897, when Gandhi returned from a brief trip to India, a white mob attacked and tried to lynch him. In an early indication of the personal values that would shape his later campaigns, he refused to press charges against any member of the mob, stating it was one of his principles not to seek redress for a personal wrong in a court of law.
At the onset of the South African War, Gandhi argued that Indians must support the war effort in order to legitimize their claims to full citizenship, organizing a volunteer ambulance corps of 300 free Indians and 800 indentured labourers called the Indian Ambulance Corps, one of the few medical units to serve wounded black South Africans. In 1906, the Transvaal government promulgated a new Act compelling registration of the colony's Indian population. At a mass protest meeting held in Johannesburg on September 11th that year, Gandhi adopted his still evolving methodology of satyagraha (devotion to the truth), or non-violent protest, for the first time, calling on his fellow Indians to defy the new law and suffer the punishments for doing so, rather than resist through violent means. This plan was adopted, leading to a seven-year struggle in which thousands of Indians were jailed (including Gandhi), flogged, or even shot, for striking, refusing to register, burning their registration cards, or engaging in other forms of non-violent resistance. While the government was successful in repressing the Indian protesters, the public outcry stemming from the harsh methods employed by the South African government in the face of peaceful Indian protesters finally forced South African General Jan Christiaan Smuts to negotiate a compromise with Gandhi. Gandhi's ideas took shape and the concept of Satyagraha matured during this struggle.
Struggle for Indian Independence (1916–1945)
He spoke at the conventions of the Indian National Congress, but was primarily introduced to Indian issues, politics and the Indian people by Gopal Krishna Gokhale, a respected leader of the Congress Party at the time.
Champaran and Kheda
Gandhi's first major achievements came in 1918 with the Champaran agitation and Kheda Satyagraha, although in the latter it was indigo and other cash crops instead of the food crops necessary for their survival. Suppressed by the militias of the landlords (mostly British), they were given measly compensation, leaving them mired in extreme poverty. The villages were kept extremely dirty and unhygienic; and alcoholism, untouchability and purdah were rampant. Now in the throes of a devastating famine, the British levied an oppressive tax which they insisted on increasing. The situation was desperate. In Kheda in Gujarat, the problem was the same. Gandhi established an ashram there, organizing scores of his veteran supporters and fresh volunteers from the region. He organized a detailed study and survey of the villages, accounting for the atrocities and terrible episodes of suffering, including the general state of degenerate living. Building on the confidence of villagers, he began leading the clean-up of villages, building of schools and hospitals and encouraging the village leadership to undo and condemn many social evils, as accounted above.
But his main impact came when he was arrested by police on the charge of creating unrest and was ordered to leave the province. Hundreds of thousands of people protested and rallied outside the jail, police stations and courts demanding his release, which the court reluctantly granted. Gandhi led organized protests and strikes against the landlords, who with the guidance of the British government, signed an agreement granting the poor farmers of the region more compensation and control over farming, and cancellation of revenue hikes and its collection until the famine ended. It was during this agitation, that Gandhi was addressed by the people as Bapu (Father) and Mahatma (Great Soul). In Kheda, Sardar Patel represented the farmers in negotiations with the British, who suspended revenue collection and released all the prisoners. As a result, Gandhi's fame spread all over the nation.
Non-cooperation and peaceful resistance were Gandhi's "weapons" in the fight against injustice. In Punjab, the Jallianwala Bagh massacre of civilians by British troops caused deep trauma to the nation, leading to increased public anger and acts of violence. Gandhi criticized both the actions of the British Raj and the retaliatory violence of Indians. He authored the resolution offering condolences to British civilian victims and condemning the riots, which after initial opposition in the party, was accepted following Gandhi's emotional speech advocating his principle that all violence was evil and could not be justified. But it was after the massacre and subsequent violence that Gandhi's mind focused upon obtaining complete self-government and control of all Indian government institutions, maturing soon into Swaraj or complete individual, spiritual, political independence.
In December 1921, Gandhi was invested with executive authority on behalf of the Indian National Congress. Under his leadership, the Congress was reorganized with a new constitution, with the goal of Swaraj. Membership in the party was opened to anyone prepared to pay a token fee. A hierarchy of committees was set up to improve discipline, transforming the party from an elite organization to one of mass national appeal. Gandhi expanded his non-violence platform to include the swadeshi policy – the boycott of foreign-made goods, especially British goods. Linked to this was his advocacy that khadi (homespun cloth) be worn by all Indians instead of British-made textiles. Gandhi exhorted Indian men and women, rich or poor, to spend time each day spinning khadi in support of the independence movement. This was a strategy to inculcate discipline and dedication to weed out the unwilling and ambitious, and to include women in the movement at a time when many thought that such activities were not respectable activities for women. In addition to boycotting British products, Gandhi urged the people to boycott British educational institutions and law courts, to resign from government employment, and to forsake British titles and honours.
"Non-cooperation" enjoyed wide-spread appeal and success, increasing excitement and participation from all strata of Indian society. Yet, just as the movement reached its apex, it ended abruptly as a result of a violent clash in the town of Chauri Chaura, Uttar Pradesh, in February 1922. Fearing that the movement was about to take a turn towards violence, and convinced that this would be the undoing of all his work, Gandhi called off the campaign of mass civil disobedience. Gandhi was arrested on March 10, 1922, tried for sedition, and sentenced to six years imprisonment. Beginning on March 18, 1922, he only served about two years of the sentence, being released in February 1924 after an operation for appendicitis.
Without Gandhi's uniting personality, the Indian National Congress began to splinter during his years in prison, splitting into two factions, one led by Chitta Ranjan Das and Motilal Nehru favouring party participation in the legislatures, and the other led by Chakravarti Rajagopalachari and Sardar Vallabhbhai Patel, opposing this move. Furthermore, cooperation among Hindus and Muslims, which had been strong at the height of the non-violence campaign, was breaking down. Gandhi attempted to bridge these differences through many means, including a three-week fast in the autumn of 1924, but with limited success.
Swaraj and the Salt Satyagraha
Gandhi stayed out of the limelight for most of the 1920s, preferring to resolve the wedge between the Swaraj Party and the Indian National Congress, and expanding initiatives against untouchability, alcoholism, ignorance and poverty. He returned to the fore in 1928. The year before, the British government had appointed a new constitutional reform commission under Sir John Simon, with not a single Indian in its ranks. The result was a boycott of the commission by Indian political parties. Gandhi pushed through a resolution at the Calcutta Congress in December 1928 calling on the British government to grant India dominion status or face a new campaign of non-violence with complete independence for the country as its goal. Gandhi had not only moderated the views of younger men like Subhas Chandra Bose and Jawaharlal Nehru, who sought a demand for immediate independence, but also modified his own call to a one year wait, instead of two. The British did not respond. On December 31, 1929, the flag of India was unfurled in Lahore. January 26, 1930 was celebrated by the Indian National Congress, meeting in Lahore, as India's Independence Day. This day was commemorated by almost every other Indian organization. Making good on his word, he launched a new satyagraha against the tax on salt in March 1930, highlighted by the famous Salt March to Dandi from March 12 to April 6, marching 400 kilometres (248 miles) from Ahmedabad to Dandi, Gujarat to make salt himself. Thousands of Indians joined him on this march to the sea. This campaign was one of his most successful at upsetting British rule; Britain responded by imprisoning over 60,000 people.
The government, represented by Lord Edward Irwin, decided to negotiate with Gandhi. The Gandhi–Irwin Pact was signed in March 1931. The British Government agreed to set all political prisoners free in return for the suspension of the civil disobedience movement. Furthermore, Gandhi was invited to attend the Round Table Conference in London as the sole representative of the Indian National Congress. The conference was a disappointment to Gandhi and the nationalists, as it focused on the Indian princes and Indian minorities rather than the transfer of power. Furthermore, Lord Irwin's successor, Lord Willingdon, embarked on a new campaign of repression against the nationalists. Gandhi was again arrested, and the government attempted to destroy his influence by completely isolating him from his followers. This tactic was not successful. In 1932, through the campaigning of the Dalit leader B. R. Ambedkar, the government granted untouchables separate electorates under the new constitution. In protest, Gandhi embarked on a six-day fast in September 1932, successfully forcing the government to adopt a more equitable arrangement via negotiations mediated by the Dalit cricketer turned political leader Palwankar Baloo. This was the start of a new campaign by Gandhi to improve the lives of the untouchables, whom he named Harijans, the children of God. On May 8, 1933 Gandhi began a 21-day fast of self-purification to help the Harijan movement.]
In the summer of 1934, three unsuccessful attempts were made on his life.
When the Congress Party chose to contest elections and accept power under the Federation scheme, Gandhi decided to resign from party membership. He did not disagree with the party's move, but felt that if he resigned, his popularity with Indians would cease to stifle the party's membership, that actually varied from communists, socialists, trade unionists, students, religious conservatives, to those with pro-business convictions. Gandhi also did not want to prove a target for Raj propaganda by leading a party that had temporarily accepted political accommodation with the Raj.
Gandhi returned to the head in 1936, with the Nehru presidency and the Lucknow session of the Congress. Although Gandhi desired a total focus on the task of winning independence and not speculation about India's future, he did not restrain the Congress from adopting socialism as its goal. Gandhi had a clash with Subhas Bose, who had been elected to the presidency in 1938. Gandhi's main points of contention with Bose were his lack of commitment to democracy, and lack of faith in non-violence. Bose won his second term despite Gandhi's criticism, but left the Congress when the All-India leaders resigned en masse in protest against his abandonment of the principles introduced by Gandhi.
World War II and Quit India
World War II broke out in 1939 when Nazi Germany invaded Poland. Initially, Gandhi had favored offering "non-violent moral support" to the British effort, but other Congressional leaders were offended by the unilateral inclusion of India into the war, without consultation of the people's representatives. All Congressmen elected to resign from office en masse. After lengthy deliberations, Gandhi declared that India could not be party to a war ostensibly being fought for democratic freedom, while that freedom was denied to India itself. As the war progressed, Gandhi intensified his demand for independence, drafting a resolution calling for the British to Quit India. This was Gandhi's and the Congress Party's most definitive revolt aimed at securing the British exit from Indian shores.
Gandhi was criticized by some Congress party members and other Indian political groups, both pro-British and anti-British. Some felt that opposing Britain in its life or death struggle was immoral, and others felt that Gandhi wasn't doing enough. Quit India became the most forceful movement in the history of the struggle, with mass arrests and violence on an unprecedented scale. Thousands of freedom fighters were killed or injured by police gunfire, and hundreds of thousands were arrested. Gandhi and his supporters made it clear they would not support the war effort unless India were granted immediate independence. He even clarified that this time the movement would not be stopped if individual acts of violence were committed, saying that the "ordered anarchy" around him was "worse than real anarchy." He called on all Congressmen and Indians to maintain discipline via ahimsa, and Karo Ya Maro ("Do or Die") in the cause of ultimate freedom.
Gandhi and the entire Congress Working Committee were arrested in Bombay by the British on August 9, 1942. Gandhi was held for two years in the Aga Khan Palace in Pune. It was here that Gandhi suffered two terrible blows in his personal life. His 42-year old secretary Mahadev Desai died of a heart attack 6 days later and his wife Kasturba died after 18 months imprisonment in February 1944; six weeks later Gandhi suffered a severe malaria attack. He was released before the end of the war on May 6, 1944 because of his failing health and necessary surgery; the Raj did not want him to die in prison and enrage the nation. Although the Quit India movement had moderate success in its objective, the ruthless suppression of the movement brought order to India by the end of 1943. At the end of the war, the British gave clear indications that power would be transferred to Indian hands. At this point Gandhi called off the struggle, and around 100,000 political prisoners were released, including the Congress's leadership.
Freedom and partition of India
Gandhi advised the Congress to reject the proposals the British Cabinet Mission offered in 1946, as he was deeply suspicious of the grouping proposed for Muslim-majority states—Gandhi viewed this as a precursor to partition. However, this became one of the few times the Congress broke from Gandhi's advice (though not his leadership), as Nehru and Patel knew that if the Congress did not approve the plan, the control of government would pass to the Muslim League. Between 1946 and 1948 , over 5,000 people were killed in violence. Gandhi was vehemently opposed to any plan that partitioned India into two separate countries. An overwhelming majority of Muslims living in India, side by side with Hindus and Sikhs, were in favour of Partition. Additionally Muhammad Ali Jinnah, the leader of the Muslim League, commanded widespread support in West Punjab, Sindh, NWFP and East Bengal. The partition plan was approved by the Congress leadership as the only way to prevent a wide-scale Hindu–Muslim civil war. Congress leaders knew that Gandhi would viscerally oppose partition, and it was impossible for the Congress to go ahead without his agreement, for Gandhi's support in the party and throughout India was strong. Gandhi's closest colleagues had accepted partition as the best way out, and Sardar Patel endeavoured to convince Gandhi that it was the only way to avoid civil war. A devastated Gandhi gave his assent.
On the day of the transfer of power, Gandhi did not celebrate independence with the rest of India, but was alone in Calcutta, mourning the partition and working to end the violence. After India's independence, Gandhi focused on Hindu–Muslim peace and unity. He conducted extensive dialogue with Muslim and Hindu community leaders, working to cool passions in northern India, as well as in Bengal. Despite the Indo-Pakistani War of 1947, he was troubled when the Government decided to deny Pakistan the Rs. 55 crores due as per agreements made by the Partition Council. Leaders like Sardar Patel feared that Pakistan would use the money to bankroll the war against India. Gandhi was also devastated when demands resurged for all Muslims to be deported to Pakistan, and when Muslim and Hindu leaders expressed frustration and an inability to come to terms with one another. He launched his last fast-unto-death in Delhi, asking that all communal violence be ended once and for all, and that the payment of Rs. 55 crores be made to Pakistan. Gandhi feared that instability and insecurity in Pakistan would increase their anger against India, and violence would spread across the borders. He further feared that Hindus and Muslims would renew their enmity and precipitate into an open civil war. After emotional debates with his life-long colleagues, Gandhi refused to budge, and the Government rescinded its policy and made the payment to Pakistan. Hindu, Muslim and Sikh community leaders, including the Rashtriya Swayamsevak Sangh and Hindu Mahasabha assured him that they would renounce violence and call for peace. Gandhi thus broke his fast by sipping orange juice.
On January 30, 1948, Gandhi was shot and killed while having his nightly public walk on the grounds of the Birla Bhavan (Birla House) in New Delhi. The assassin, Nathuram Godse, was a Hindu radical with links to the extremist Hindu Mahasabha, who held Gandhi responsible for weakening India by insisting upon a payment to Pakistan. Godse and his co-conspirator Narayan Apte were later tried and convicted; they were executed on 15 November 1949. Gandhi's memorial (or Samādhi) at Rāj Ghāt, New Delhi, bears the epigraph "Hē Ram", (Devanagari: हे ! राम or, He Rām), which may be translated as "Oh God". These are widely believed to be Gandhi's last words after he was shot, though the veracity of this statement has been disputed. Jawaharlal Nehru addressed the nation through radio:
“ Friends and comrades, the light has gone out of our lives, and there is darkness everywhere, and I do not quite know what to tell you or how to say it. Our beloved leader, Bapu as we called him, the father of the nation, is no more. Perhaps I am wrong to say that; nevertheless, we will not see him again, as we have seen him for these many years, we will not run to him for advice or seek solace from him, and that is a terrible blow, not only for me, but for millions and millions in this country.”
According to his wish, the majority of Gandhi's ashes were immersed in some of the world's major rivers, such as The Nile, Volga, Thames, etc. A small portion was sent to Paramahansa Yogananda from Dr. V.M. Nawle, (a publisher and journalist from Pune (formerly Poona), India) encased in a brass & silver coffer. The ashes were then enshrined at the Mahatma Gandhi World Peace Memorial in the Self-Realization Fellowship Lake Shrine within a thousand-year-old stone sarcophagus from China.
Gandhi dedicated his life to the wider purpose of discovering truth, or Satya. He tried to achieve this by learning from his own mistakes and conducting experiments on himself. He called his autobiography The Story of My Experiments with Truth.
Gandhi stated that the most important battle to fight was overcoming his own demons, fears, and insecurities. Gandhi summarized his beliefs first when he said "God is Truth". He would later change this statement to "Truth is God". Thus, Satya (Truth) in Gandhi's philosophy is "God".
The concept of nonviolence (ahimsa) and nonresistance has a long history in Indian religious thought and has had many revivals in Hindu, Buddhist, Jain, Jewish and Christian contexts. Gandhi explains his philosophy and way of life in his autobiography The Story of My Experiments with Truth. He was quoted as saying:
"When I despair, I remember that all through history the way of truth and love has always won. There have been tyrants and murderers and for a time they seem invincible, but in the end, they always fall — think of it, always."
"What difference does it make to the dead, the orphans, and the homeless, whether the mad destruction is wrought under the name of totalitarianism or the holy name of liberty and democracy?"
"An eye for an eye makes the whole world blind."
"There are many causes that I am prepared to die for but no causes that I am prepared to kill for."
In applying these principles, Gandhi did not balk from taking them to their most logical extremes. In 1940, when invasion of the British Isles by Nazi Germany looked imminent, Gandhi offered the following advice to the British people (Non-Violence in Peace and War):["I would like you to lay down the arms you have as being useless for saving you or humanity. You will invite Herr Hitler and Signor Mussolini to take what they want of the countries you call your possessions.... If these gentlemen choose to occupy your homes, you will vacate them. If they do not give you free passage out, you will allow yourselves, man, woman, and child, to be slaughtered, but you will refuse to owe allegiance to them."
However, Gandhi was aware that this level of nonviolence required incredible faith and courage, which he realized not everyone possessed. He therefore advised that everyone need not keep to nonviolence, especially if it were used as a cover for cowardice:
"Gandhi guarded against attracting to his satyagraha movement those who feared to take up arms or felt themselves incapable of resistance. 'I do believe,' he wrote, 'that where there is only a choice between cowardice and violence, I would advise violence.'"[
"At every meeting I repeated the warning that unless they felt that in non-violence they had come into possession of a force infinitely superior to the one they had and in the use of which they were adept, they should have nothing to do with non-violence and resume the arms they possessed before. It must never be said of the Khudai Khidmatgars that once so brave, they had become or been made cowards under Badshah Khan's influence. Their bravery consisted not in being good marksmen but in defying death and being ever ready to bare their breasts to the bullets."[
As a young child, Gandhi experimented with meat-eating. This was due partially to his inherent curiosity as well as his rather persuasive peer and friend Sheikh Mehtab. The idea of vegetarianism is deeply engrained in Hindu and Jain traditions in India, and, in his native land of Gujarat, most Hindus were vegetarian. The Gandhi family was no exception. Before leaving for his studies in London, Gandhi made a promise to his mother, Putlibai and his uncle, Becharji Swami that he would abstain from eating meat, taking alcohol, and engaging in promiscuity. He held fast to his promise and gained more than a diet: he gained a basis for his life-long philosophies. As Gandhi grew into adulthood, he became a strict vegetarian. He wrote the book The Moral Basis of Vegetarianism and several articles on the subject, some of which were published in the London Vegetarian Society's publication, The Vegetarian. Gandhi, himself, became inspired by many great minds during this period and befriended the chairman of the London Vegetarian Society, Dr. Josiah Oldfield.
Having also read and admired the work of Henry Stephens Salt, the young Mohandas met and often corresponded with the vegetarian campaigner. Gandhi spent much time advocating vegetarianism during and after his time in London. To Gandhi, a vegetarian diet would not only satisfy the requirements of the body, it would also serve an economic purpose as meat was, and still is, generally more expensive than grains, vegetables, and fruits. Also, many Indians of the time struggled with low income, thus vegetarianism was seen not only as a spiritual practice but also a practical one. He abstained from eating for long periods, using fasting as a form of political protest. He refused to eat until his death or his demands were met. It was noted in his autobiography that vegetarianism was the beginning of his deep commitment to Brahmacharya; without total control of the palate, his success in Bramacharya would likely falter.
When Gandhi was 16 his father became very ill. Being very devoted to his parents, he attended to his father at all times during his illness. However, one night, Gandhi's uncle came to relieve Gandhi for a while. He retired to his bedroom where carnal desires overcame him and he made love to his wife. Shortly afterward a servant came to report that Gandhi's father had just died. Gandhi felt tremendous guilt and never could forgive himself. He came to refer to this event as "double shame." The incident had significant influence in Gandhi becoming celibate at the age of 36, while still married.
This decision was deeply influenced by the philosophy of Brahmacharya—spiritual and practical purity—largely associated with celibacy and asceticism. Gandhi saw brahmacharya as a means of becoming close with God and as a primary foundation for self realization. In his autobiography he tells of his battle against lustful urges and fits of jealousy with his childhood bride, Kasturba. He felt it his personal obligation to remain celibate so that he could learn to love, rather than lust. For Gandhi, brahmacharya meant "control of the senses in thought, word and deed."
Gandhi earnestly believed that a person involved in social service should lead a simple life which he thought could lead to Brahmacharya. His simplicity began by renouncing the western lifestyle he was leading in South Africa. He called it "reducing himself to zero," which entailed giving up unnecessary expenditure, embracing a simple lifestyle and washing his own clothes. On one occasion he returned the gifts bestowed to him from the natals for his diligent service to the community.Gandhi spent one day of each week in silence. He believed that abstaining from speaking brought him inner peace. This influence was drawn from the Hindu principles of mauna (Sanskrit:मौनं – silence) and shanti (Sanskrit:शांति – peace). On such days he communicated with others by writing on paper. For three and a half years, from the age of 37, Gandhi refused to read newspapers, claiming that the tumultuous state of world affairs caused him more confusion than his own inner unrest.
After reading John Ruskin's Unto This Last, he decided to change his life style and create a commune called Phoenix Settlement.
Upon returning to India from South Africa, where he had enjoyed a successful legal practice, he gave up wearing Western-style clothing, which he associated with wealth and success. He dressed to be accepted by the poorest person in India, advocating the use of homespun cloth (khadi). Gandhi and his followers adopted the practice of weaving their own clothes from thread they themselves spun, and encouraged others to do so. While Indian workers were often idle due to unemployment, they had often bought their clothing from industrial manufacturers owned by British interests. It was Gandhi's view that if Indians made their own clothes, it would deal an economic blow to the British establishment in India. Consequently, the spinning wheel was later incorporated into the flag of the Indian National Congress. He subsequently wore a dhoti for the rest of his life to express the simplicity of his life.
Gandhi was born a Hindu and practised Hinduism all his life, deriving most of his principles from Hinduism. As a common Hindu, he believed all religions to be equal, and rejected all efforts to convert him to a different faith. He was an avid theologian and read extensively about all major religions. He had the following to say about Hinduism:
"Hinduism as I know it entirely satisfies my soul, fills my whole being ... When doubts haunt me, when disappointments stare me in the face, and when I see not one ray of light on the horizon, I turn to the Bhagavad Gita, and find a verse to comfort me; and I immediately begin to smile in the midst of overwhelming sorrow. My life has been full of tragedies and if they have not left any visible and indelible effect on me, I owe it to the teachings of the Bhagavad Gita."
Gandhi wrote a commentary on the Bhagavad Gita in Gujarati. The Gujarati manuscript was translated into English by Mahadev Desai, who provided an additional introduction and commentary. It was published with a Foreword by Gandhi in 1946.
Gandhi believed that at the core of every religion was truth and love (compassion, nonviolence and the Golden Rule). He also questioned hypocrisy, malpractices and dogma in all religions and was a tireless social reformer. Some of his comments on various religions are:
"Thus if I could not accept Christianity either as a perfect, or the greatest religion, neither was I then convinced of Hinduism being such. Hindu defects were pressingly visible to me. If untouchability could be a part of Hinduism, it could but be a rotten part or an excrescence. I could not understand the raison d'etre of a multitude of sects and castes. What was the meaning of saying that the Vedas were the inspired Word of God? If they were inspired, why not also the Bible and the Koran? As Christian friends were endeavouring to convert me, so were Muslim friends. Abdullah Sheth had kept on inducing me to study Islam, and of course he had always something to say regarding its beauty." (source: his autobiography)
"As soon as we lose the moral basis, we cease to be religious. There is no such thing as religion over-riding morality. Man, for instance, cannot be untruthful, cruel or incontinent and claim to have God on his side."
"The sayings of Muhammad are a treasure of wisdom, not only for Muslims but for all of mankind."
Later in his life when he was asked whether he was a Hindu, he replied:
"Yes I am. I am also a Christian, a Muslim, a Buddhist and a Jew."
In spite of their deep reverence to each other, Gandhi and Rabindranath Tagore engaged in protracted debates more than once. These debates exemplify the philosophical differences between the two most famous Indians at the time. On January 15, 1934, an earthquake hit Bihar and caused extensive damage and loss of life. Gandhi maintained this was because of the sin committed by upper caste Hindus by not letting untouchables in their temples (Gandhi was committed to the cause of improving the fate of untouchables, referring to them as Harijans, people of Krishna). Tagore vehemently opposed Gandhi's stance, maintaining that an earthquake can only be caused by natural forces, not moral reasons, however repugnant the practice of untouchability may be.
Gandhi was a prolific writer. For decades he edited several newspapers including Harijan in Gujarati, Hindi and English; Indian Opinion while in South Africa and, Young India, in English, and Navajivan, a Gujarati monthly, on his return to India. Later Navajivan was also published in Hindi. In addition, he wrote letters almost every day to individuals and newspapers.
Gandhi also wrote a few books including his autobiography, An Autobiography or My Experiments with Truth, Satyagraha in South Africa about his struggle there, Hind Swaraj or Indian Home Rule, a political pamphlet, and a paraphrase in Gujarati of John Ruskin's Unto This Last. This last essay can be considered his program on economics. He also wrote extensively on vegetarianism, diet and health, religion, social reforms, etc. Gandhi usually wrote in Gujarati, though he also revised the Hindi and English translations of his books.
Gandhi's complete works were published by the Indian government under the name The Collected Works of Mahatma Gandhi in the 1960s. The writings comprise about 50,000 pages published in about a hundred volumes. In 2000, a revised edition of the complete works sparked a controversy, as Gandhian followers accused the government of incorporating changes for political purpose.
Books on Gandhi
Several biographers have undertaken the task of describing Gandhi's life. Among them, two works stand out: D. G. Tendulkar with his Mahatma. Life of Mohandas Karamchand Gandhi in 8 volumes, and Pyarelal and Sushila Nayar with their Mahatma Gandhi in 10 volumes.
Followers and influence
Gandhi influenced important leaders and political movements. One of the leaders of the civil rights movement in the United States, Martin Luther King, drew from the writings of Gandhi in the development of his own theories about non-violence. Anti-apartheid activist and former President of South Africa, Nelson Mandela, was inspired by Gandhi. Others include, Khan Abdul Ghaffar Khan, Steve Biko, and Aung San Suu Kyi.
Gandhi's life and teachings inspired many who specifically referred to Gandhi as their mentor or who dedicated their lives to spreading Gandhi's ideas. In Europe, Romain Rolland was the first to discuss Gandhi in his 1924 book Mahatma Gandhi. Lanza del Vasto went to India in 1936 in the aim to live with Gandhi. He later returned to Europe to spread Gandhi's philosophy and founded the Community of the Ark in 1948 (modeled after Gandhi's ashrams). Madeleine Slade (known as "Mirabehn") was the daughter of a British admiral who spent much of her adult life in India as a devotee of Gandhi.
In addition, the British musician, John Lennon, referred to Gandhi when discussing his views on non-violence. At the Cannes Lions International Advertising Festival in 2007, former U.S. Vice-President and environmentalist, Al Gore, spoke of Gandhi's influence on him.
Gandhi's birthday, October 2, is a national holiday in India, Gandhi Jayanti. On 15 June 2007, it was announced that the "United Nations General Assembly" has "unanimously adopted" a resolution which has declared October 2 to be "the International Day of Non-Violence."
The word Mahatma, while often mistaken for Gandhi's given name in the West, is taken from the Sanskrit words maha meaning Great and atma meaning Soul. It is similar to the British honorifics like Your Excellency or Sir. But, unlike these that are officially conferred, the reference to Gandhi is an unofficial title that Indians use as though it were an official one.
Most sources, such as Dutta and Robinson's Rabindranath Tagore: An Anthology, state that Rabindranath Tagore first accorded the title of Mahatma to Gandhi. Other sources state that Nautamlal Bhagavanji Mehta accorded him this title on January 21, 1915. In his autobiography, Gandhi nevertheless explains that he never felt worthy of the honour. According to the manpatra, the name Mahatma was given in response to Gandhi's admirable sacrifice in manifesting justice and truth.
Time Magazine named Gandhi the Man of the Year in 1930, the runner-up to Albert Einstein as "Person of the Century" at the end of 1999, and named The Dalai Lama, Lech Wałęsa, Dr. Martin Luther King, Jr., Cesar Chavez, Aung San Suu Kyi, Benigno Aquino, Jr., Desmond Tutu, and Nelson Mandela as Children of Gandhi and his spiritual heirs to non-violence. The Government of India awards the annual Mahatma Gandhi Peace Prize to distinguished social workers, world leaders and citizens. Nelson Mandela, the leader of South Africa's struggle to eradicate racial discrimination and segregation, is a prominent non-Indian recipient
In 1996, the Government of India introduced the Mahatma Gandhi series of currency notes in rupees 5, 10, 20, 50, 100, 500 and 1000 denomination. Today, all the currency notes in circulation in India contain a portrait of Mahatma Gandhi. In 1969, the United Kingdom issued a series of stamps commemorating the centenary of Mahatma Gandhi.
In the United Kingdom, there are several prominent statues of Gandhi, most notably in Tavistock Square, London near University College London where he studied law. January 30 is commemorated in the United Kingdom as the "National Gandhi Remembrance Day." In the United States, there are statues of Gandhi outside the Union Square Park in New York City, and the Martin Luther King, Jr. National Historic Site in Atlanta, and on Massachusetts Avenue in Washington, D. C., near the Indian Embassy. The city of Pietermaritzburg, South Africa—where Gandhi was ejected from a first-class train in 1893—now hosts a commemorative statue. There are wax statues of Gandhi at the Madame Tussaud's wax museums in London, New York, and other cities around the world.
Gandhi never received the Nobel Peace Prize, though he was nominated five times between 1937 and 1948, including the first-ever nomination by the American Friends Service Committee. Decades later, the Nobel Committee publicly declared its regret for the omission, and admitted to deeply divided nationalistic opinion denying the award. Mahatma Gandhi was to receive the Prize in 1948, but his assassination prevented the award. The war breaking out between the newly created states of India and Pakistan could have been an additional complicating factor that year. The Prize was not awarded in 1948, the year of Gandhi's death, on the grounds that "there was no suitable living candidate" that year, and when the Dalai Lama was awarded the Prize in 1989, the chairman of the committee said that this was "in part a tribute to the memory of Mahatma Gandhi."In New Delhi, the Birla Bhavan (or Birla House), where Gandhi was assassinated on January 30, 1948, was acquired by the Government of India in 1971 and opened to the public in 1973 as the Gandhi Smriti or Gandhi Remembrance. It preserves the room where Mahatma Gandhi lived the last four months of his life and the grounds where he was shot while holding his nightly public walk.
A Martyr's Column now marks the place where Mohandas Gandhi was assassinated.
On January 30 every year, on the anniversary of the death of Mahatma Gandhi, in schools of many countries is observed the School Day of Non-violence and Peace (DENIP), founded in Spain in 1964. In countries with a Southern Hemisphere school calendar, it can be observed on March 30 or thereabouts.
Criticism and controversies
Gandhi's rigid ahimsa implies pacifism, and is thus a source of criticism from across the political spectrum.
Concept of partition
As a rule, Gandhi was opposed to the concept of partition as it contradicted his vision of religious unity. Of the partition of India to create Pakistan, he wrote in Harijan on 06 October 1946:
[The demand for Pakistan] as put forth by the Moslem League is un-Islamic and I have not hesitated to call it sinful. Islam stands for unity and the brotherhood of mankind, not for disrupting the oneness of the human family. Therefore, those who want to divide India into possibly warring groups are enemies alike of India and Islam. They may cut me into pieces but they cannot make me subscribe to something which I consider to be wrong [...] we must not cease to aspire, in spite of [the] wild talk, to befriend all Moslems and hold them fast as prisoners of our love.
However, as Homer Jack notes of Gandhi's long correspondence with Jinnah on the topic of Pakistan: "Although Gandhi was personally opposed to the partition of India, he proposed an agreement [...] which provided that the Congress and the Moslem League would cooperate to attain independence under a provisional government, after which the question of partition would be decided by a plebiscite in the districts having a Moslem majority."
These dual positions on the topic of the partition of India opened Gandhi up to criticism from both Hindus and Muslims. Muhammad Ali Jinnah and contemporary Pakistanis condemned Gandhi for undermining Muslim political rights. Vinayak Damodar Savarkar and his allies condemned Gandhi, accusing him of politically appeasing Muslims while turning a blind eye to their atrocities against Hindus, and for allowing the creation of Pakistan (despite having publicly declared that "before partitioning India, my body will have to be cut into two pieces"[). This continues to be politically contentious: some,like Pakistani-American historian Ayesha Jalal argue that Gandhi and the Congress' unwillingness to share power with the Muslim League hastened partition; others, like Hindu nationalist policician Pravin Togadia have also criticized Gandhi's leadership and actions on this topic, but indicating that excessive weakeness on his part led to the division of India.
Gandhi also expressed his dislike for the idea of partition during the late 1930s in response to the topic of the partition of Palestine. He stated in Harijan on 26 November 1938:
Several letters have been received by me asking me to declare my views about the Arab-Jew question in Palestine and persecution of the Jews in Germany. It is not without hesitation that I venture to offer my views on this very difficult question. My sympathies are all with the Jews. I have known them intimately in South Africa. Some of them became life-long companions. Through these friends I came to learn much of their age-long persecution. They have been the untouchables of Christianity [...] But my sympathy does not blind me to the requirements of justice. The cry for the national home for the Jews does not make much appeal to me. The sanction for it is sought in the Bible and the tenacity with which the Jews have hankered after return to Palestine. Why should they not, like other peoples of the earth, make that country their home where they are born and where they earn their livelihood? Palestine belongs to the Arabs in the same sense that England belongs to the English or France to the French. It is wrong and inhuman to impose the Jews on the Arabs. What is going on in Palestine today cannot be justified by any moral code of conduct.[Gandhi was criticized for this and responded in his follow-up articles, "Questions on the Jews", "Reply to Jewish Friends," and "Jews and Palestine."[
Rejection of violent resistance
Gandhi also came under some political fire for his criticism of those who attempted to achieve independence through more violent means. His refusal to protest against the hanging of Bhagat Singh, Sukhdev, Udham Singh and Rajguru were sources of condemnation among some parties.
Of this criticism, Gandhi stated, "There was a time when people listened to me because I showed them how to give fight to the British without arms when they had no arms [...] but today I am told that my non-violence can be of no avail against the [Hindu–Moslem riots] and, therefore, people should arm themselves for self-defense."
Gandhi commented upon the 1930s persecution of the Jews in Germany within the context of Satyagraha. In the November 1938 article on the Nazi persecution of the Jews quoted above, he offered non-violence as a solution:
The German persecution of the Jews seems to have no parallel in history. The tyrants of old never went so mad as Hitler seems to have gone. And he is doing it with religious zeal. For he is propounding a new religion of exclusive and militant nationalism in the name of which any inhumanity becomes an act of humanity to be rewarded here and hereafter. The crime of an obviously mad but intrepid youth is being visited upon his whole race with unbelievable ferocity. If there ever could be a justifiable war in the name of and for humanity, a war against Germany, to prevent the wanton persecution of a whole race, would be completely justified. But I do not believe in any war. A discussion of the pros and cons of such a war is therefore outside my horizon or province. But if there can be no war against Germany, even for such a crime as is being committed against the Jews, surely there can be no alliance with Germany. How can there be alliance between a nation which claims to stand for justice and democracy and one which is the declared enemy of both?"
In the same article, Gandhi continued by stating that:
If I were a Jew and were born in Germany and earned my livelihood there, I would claim Germany as my home even as the tallest Gentile German might, and challenge him to shoot me or cast me in the dungeon; I would refuse to be expelled or to submit to discriminating treatment. And for doing this I should not wait for the fellow Jews to join me in civil resistance, but would have confidence that in the end the rest were bound to follow my example. If one Jew or all the Jews were to accept the prescription here offered, he or they cannot be worse off than now. And suffering voluntarily undergone will bring them an inner strength and joy [...] the calculated violence of Hitler may even result in a general massacre of the Jews by way of his first answer to the declaration of such hostilities. But if the Jewish mind could be prepared for voluntary suffering, even the massacre I have imagined could be turned into a day of thanksgiving and joy that Jehovah had wrought deliverance of the race even at the hands of the tyrant. For to the God-fearing, death has no terror.[
Also, in Harijan, December 17, 1938, Gandhi asserted that Jews "so far as I know, have never practised non-violence as an article of faith or even as a deliberate policy," and alleged that Jews sought to "punish Germany for her persecution and to deliver them from oppression." Gandhi was criticized by a number of people for these and related remarks. He responded by stating that, "friends have sent me two newspaper cuttings criticizing my appeal to the Jews. The two critics suggest that in presenting non-violence to the Jews as a remedy against the wrong done to them, I have suggested nothing new....what I have pleaded for is renunciation of violence of the heart and consequent active exercise of the force generated by the great renunciation. Gandhi would later withdraw some of the statements that he made in an article published in Harijan on May 27, 1939. A friend of Gandhi's Martin Buber, wrote a critical open letter to Gandhi on February 24, 1939. Buber asserted that the comparison between British treatment of Indian subjects and Nazi treatment of Jews was inapposite.
Early South African articles
Some of Gandhi's early South African articles are controversial. As reprinted in "The Collected Works of Mahatma Gandhi," (Vol. 8, p.120), Gandhi wrote in the "Indian Opinion" in 1908 of his time in a South African prison: "Many of the native prisoners are only one degree removed from the animal and often created rows and fought among themselves." Also as reprinted in "The Collected Works of Mahatma Gandhi," (Vol. 2, p.74), Gandhi gave a speech on September 26, 1896 in which he referred to the "raw kaffir, whose occupation is hunting and whose sole ambition is to collect a certain number of cattle to buy a wife with, and then pass his life in indolence and nakedness". The term "Kaffir" is considered a derogatory term today (it is worth noting, however, that during Gandhi's time, the term "Kaffir" had a different connotation than its present-day usage). Remarks such as these have led some to accuse Gandhi of racism.
Two professors of history who specialize in South Africa, Surendra Bhana and Goolam Vahed, examined this controversy in their text, The Making of a Political Reformer: Gandhi in South Africa, 1893–1914. (New Delhi: Manohar, 2005).] They focus in Chapter 1, "Gandhi, Africans and Indians in Colonial Natal" on the relationship between the African and Indian communities under "White rule" and policies which enforced segregation (and, they argue, inevitable conflict between these communities). Of this relationship they state that, "the young Gandhi was influenced by segregationist notions prevalent in the 1890s." At the same time, they state, "Gandhi's experiences in jail seemed to make him more sensitive to their plight [...] the later Gandhi mellowed; he seemed much less categorical in his expression of prejudice against Africans, and much more open to seeing points of common cause. His negative views in the Johannesburg jail were reserved for hardened African prisoners rather than Africans generally." Former President of South Africa Nelson Mandela is a follower of Gandhi, despite efforts in 2003 on the part of Gandhi's critics to prevent the unveiling of a statue of Gandhi in Johannesburg.] Bhana and Vahed commented on the events surrounding the unveiling in the conclusion to The Making of a Political Reformer: Gandhi in South Africa, 1893–1914. In the section "Gandhi's Legacy to South Africa," they note that "Gandhi inspired succeeding generations of South African activists seeking to end White rule. This legacy connects him to Nelson Mandela [...] in a sense Mandela completed what Gandhi started." They continue by referring to the controversies which arose during the unveiling of the statue of Gandhi. In response to these two perspectives of Gandhi, Bhana and Vahed argue: "Those who seek to appropriate Gandhi for political ends in post-apartheid South Africa do not help their cause much by ignoring certain facts about him; and those who simply call him a racist are equally guilty of distortion."
Recently, Nelson Mandela took part in the 29 January – 30 January 2007 conference in New Delhi which marked the 100th anniversary of Gandhi's introduction of satyagraha in South Africa. In addition, Mandela appeared to the audience via video clip at the South African premiere of Gandhi, My Father in July 2007. Of this clip, the film's producer Anil Kapoor said, "Nelson Mandela sent a special message for the film's opening. Mandela not only spoke about Gandhi, he spoke about me. What was heart-warming and humbling was that he thanked me for making this film, whereas I should thank him and South Africa for letting me shoot 'Gandhi My Father' in their country and allowing me to hold the world premiere there. Mandela identified deeply with the film." The current South African president, Thabo Mbeki, attended along with the rest of the South African Cabinet.
Dalit leader B. R. Ambedkar condemned Gandhi's use of the term Harijans to refer to the Dalit community. This term meant "Children of God";[ it was interpreted by some as saying that Dalits were socially immature, and that privileged caste Indians played a paternalistic role. Ambedkar and his allies also felt Gandhi was undermining Dalit political rights. Gandhi, although born into the Vaishya caste, insisted that he was able to speak on behalf of Dalits, despite the availability of Dalit activists such as Ambedkar.
In December 1999 Gandhi was among 18 included in Gallup's List of Widely Admired People of the 20th Century.
Wednesday, September 12, 2007
Sudha Chandran all set to ‘Jhalak Dikhlaja-2’.
JHALAK DIKHLAJA 2 STARTING SEP. 28 0N SONY TV
The last we saw her dance was in ‘Nache Mayuri’ but, here is some good news for all those Sudha Chandran admirers out there; the actress has agreed to be a part of dance reality-show ‘Jhalak Dhiklaja’ on Sony TV.
Sudha, who won a million hearts with her performances as Ramola Sikcand, will be back and this time on the small screen to spread her charisma on the dancing show.
Sudha was a classical trained dancer and an actress in the South prior to her unfortunate accident which took place in 1982 but, the actress changed her fortune by getting an artificial limb and proved to the world that she can still dance.
Sudha’s movie ‘Nache Mayuri’ was a big hit in the 80’s and after almost 20-years she shot to fame again as Ramola Sikand in ‘Kahin Kissi Roz’ which featured on Star Plus.
In fact, Sudha’s saree and big bindi style in the soap was so popular that she was considered to be one of the sexiest style icon on Indian television.
We are sure that Sudha’s style and dance will woo viewers across the globe as they continue to sing, “Jhalak Dhiklaja”
Sudha Chandran An orthopaedically handicapped dancer and actor
Despite amputation of one leg, Sudha Chandran has established herself in the film line and got a reputation as an ace dancer and actor. She was born into a Tamil family in 1964. Her father K.D. Chandran was an employee of the American Centre in Mumbai. Mrs. Thangam and Sudha's father were lovers of art hence since childhood; Sudha was exposed to a rich cultural heritage. At the age of three, she started dancing on her own and it was then that her family decided to provide her formal education in dance.
Seeing the dedication of the child, Sudha's father took her to a famous dance school in Mumbai ‘ Kala Sadan ' at the age of five. The teachers of ‘ Kala Sadan' refused to admit such a young girl but Chandran kept on persuading. He discussed the matter with the principal of that school, K.S. Ramaswamy Bhagavatar. He requested him to at least see the child dance once. The principal was surprised to see Sudha's perform so beautifully and finally admitted her in the prestigious institution.
Sudha practiced with much zeal and dedication. The dance classes started delivering the results and she gave her first dance performance on stage at the age of eight. She continued her general education along with dance. She used to go St. Josephs Convent School where she was awarded the first prize for her first dance appearance. Her enthusiasm was increasing continuously. By the age of 17 she had presented 75 stage programmes which had all been widely appreciated.
On May 2, 1981 , Sudha was traveling in a bus to Tiruchi temple along with her parents. Suddenly at midnight a serious accident took place. Her bus collided with a truck killing the driver on the spot. Sudha was sitting two seats behind the driver. When the accident occurred, she had stretched her legs out straight. The collision was such that Sudha's legs were stuck. Almost all the passengers were injured. Some college students who were less injured saw the noted dancer and tried to help her out. After a long struggle, they were able to pull her out but her right leg had been injured critically.
She was immediately taken to the nearest hospital. Here the doctor made a mistake. He plastered the leg. If it had been left open, the gangrene could have been prevented. After few days, Sudha noticed that the color of her skin on the leg was changing. After examination doctors concluded that, her leg had developed gangrene. In order to save her life the leg had to be amputated.
Sudha's position was at that point in her life was like that of Eklavya, the famous archer who was asked by his guru, Dronacharya to cut his right thumb to him. It was as if destiny had confronted Sudha in the form of Dronacharya as her right leg was amputated 7 ½ inches below the knee. Sudha remained in a state of shock and for some time.
However, gradually her confidence started returning. She began walking with the help of a wooden leg and crutches. In the meanwhile, she continued her studies in Mumbai. Her father at that point of her life was a major source of motivation for her.
The circumstances that she was then placed in affected Sudha's lifestyle for some time. She was unable to sleep for several nights. Nevertheless, she drew strength from the pain and pledged that she would become even stronger. On the advice of people, her father bought her a wheelchair but she did nor use it. Despite facing severe pain, she continuously practiced walking and one day she even went out for a movie with her friends. Now everybody was convinced that this girl would regain normalcy very shortly.
After six months since the amputation, Sudha read in a magazine that Dr. Sethi of Jaipur has started manufacturing artificial legs. The qualities of these legs were such that a man wearing the leg can work on an agricultural farm and even climb a tree. Sudha wrote to him. Meanwhile her family visited a company in the Opera House in Mumbai where they saw this artificial leg (Jaipur foot) in a showcase. Her confidence and desire for dance was again revived.
Her father took her to Jaipur where they met Dr. Sethi a specialist in artificial limbs and recipient of the Raman Magasassay Award. Dr. Sethi examined Sudha's amputated leg and assured her that she could walk again normally. Sudha's face brightened on hearing this. Her father informed the doctor that Sudha was a good dancer before the accident, sending him in deep thought. When Sudha inquired whether she would be able to dance with the Jaipur foot, the doctor promptly replied, “Yes, why not? When using this, a farmer can work in wet soil and climb a tree, then why can't you dance?”
Dr. Sethi took this job as a challenge. He got a foot manufactured which was of aluminum and was very light. An arrangement was made so that the leg could rotate easily. Sudha thus returned to Mumbai with renewed vigor.
With this a new round of struggle began. First, she began to practice walking with her artificial leg. On meeting with success at this first stage, she tried to dance as well. This was however not easy. Although Dr. Sethi deputed an assistant to study Sudha's dance and make the changes as per the requirements of dance, the changes made by the assistant could not reduce the problems. Her leg would often bleed and as the movements of the leg become faster, the pain became more severe. At the end of every dance session, when she used to see the blood, she would start losing hope. If there had been a used to see her blood and start losing hope. However, her determination did not falter and she was able to control her disappointment. She again went to meet Dr. Sethi along with her dance teacher.
By this time Dr. Sethi was highly impressed with Sudha's will power. He seriously observed and assessed the various steps of her legs during the dance. Keeping in view the requirement of the dance, he arranged for a new leg. After fitting the leg, he declared that he had done his best and now it was Sudha's turn.
Sudha restarted the dance practice. The problems were not yet fully over. The bleeding started again. There used to be severe pain due to friction of the skin of the amputated leg and the artificial leg. She used to bear the pain and did not allow her face to reflect her agony. Once she had mastered all the dance positions, she started to wait for an opportunity to perform on stage once again.
Finally she got the opportunity. On January 28, 1984 , she was supposed to present a dance programme along with another dancer Preeti in a hall of the “South India Welfare Society” of Mumbai. This period was quite challenging for her. This was also important because she had already been acknowledged as a proficient dancer before the accident. In addition, she had received two important awards- Nritya Mayuri from the Dance Academy and Bharatnatyam and Nav Jyoti from the Telugu Academy . Both these awards were considered outstanding in the field of dance. Now she had to maintain her reputation. She had come to the stage for the first time after the accident and the painful practice. She had self-confidence was accompanied by some apprehensions.
However, when Sudha reached the stage, she just forgot that her leg was artificial and stared dancing swiftly. People kept on staring at her without a blink. At the end of the show, the hall echoed with the sound of claps.
The programme was considered very successful. Dance reviewers appreciated the performance. Newspapers and magazine were full of descriptions, appreciation and pictures. Sudha had become a star over night. The famous Telugu film producer and publisher of ‘ Newstime ' and ‘ Eanader ', Ramoji Rao, not only praised her but also decided to produce a film based on her life story. The film was titled Mayuri and was directed by A Srinivasan. The director and producer both decided to cast Sudha, herself as the protagonist.
When Sudha was offered the role, she hesitated initially and said that she was fully devoted to her dance only and that she did not have sufficient knowledge of acting, and hence she would not be able to play her role. However, they persuaded and finally Sudha began shooting for the film with much dedication. Since the story of the film was based on her life story, she did not face much difficulty in performing.
The film was a hit. Sudha's acting won as much appreciation as her dance. Whatever people had read in the newspaper about her talent, they now saw on the silver screen. They saw her dance then the serious accident, the struggle and finally her victory. The entire film was heart rending and people were so moved that they could hardly stop their tears. The film also conveyed a message that even a disaster and can be fought and overcome.
Sudha won a special award-Silver Lotus and Rs.5,000 for her acting in this film. This award was presented by the then President of India , Gyani Zail Singh at the 33 rd National Film Festival on the recommendation of members of the jury.
On seeing the outstanding success of the film, its producer made the film in Hindi as well. This Hindi film was titled Nache Mayuri and it spread the news of her talent in the entire nation. This film easily crossed the borders of India and was watched in several countries including America and was also appreciated. With this Sudha was established as a pro actor.
At the same time, Sudha also continued her studies and got a post-graduation degree. Meanwhile her case for compensation for the accident was also going on in Madras High Court. The judgment came after 15 years and she was granted Rs. 5 lakhs as compensation in 1996. By that time, the value of the amount claimed as compensation had depreciated considerably. Nonetheless, Sudha was content that though justice had been delayed it had at least not been denied.
Sudha married the man of her dreams in 1995. Her husband, Ravi , is in the film line.
With time her contribution to dance declined but her acting performance rose. She got more work than she could handle. After acting in the films, she found that working in TV Soap Operas was more attractive and she could reach common people more quickly and frequently through this. She started accepting more TV serials and less number of films. Her performances in Kabhi Idhar Kabhi Udhar, Chashme Badhur, Aparajita, and Young were widely appreciated.
Sudha worked in all kinds of serials: detective serials such as Commander, Marshal , etc and in children programmes like Shaktiman . Language could not become a bar for her. Her journey of acting started with Talugu films but she worked in Hindi and Tamil film as well.
With time Sudha diversified her roles, she appeared in popular count down film songs such as Avval Number , etc. She also acted in a programme called Nagme from Patna Doordarshan. Despite being Tamilian, she is able to speak Hindi clearly and fluently. Despite spending a long time in Mumbai, the local language of Mumbai could not affect her accent. She has a deep interest in Sher-O-Shayari and uses it in her TV programmes.
Sudha is progressing well and her disability has now been left far behind. She has proved to the world that despite a disability one can touch the peak of success.
Monday, September 3, 2007
In some countries, Teachers' Days are intended to be special days for the appreciation of teachers. Some of them are holidays while others are celebrated during working days.
A day that is dedicated to the hard work that is input by the teacher all year long, a day that is a complete tribute to the teachers all around India. In India teacher day is celebrated on 5th of September. Teachers Day is a dedication to Dr. Sarvepalli Radhakrishnan, who was a staunch believer of education and was one of the most well known diplomat, scholar, president of India and above all a teacher. As a tribute to this great teacher, his birthday has been observed as teachers' day and this led to its origin. This day is just a mere reflection of Dr. Sarvepalli Radhakrishnan's love for and attachment to the teaching profession. As a matter of fact Dr. Radhakrishnan himself asked his admirers to celebrate his birthday not as his birthday but as the teacher's day. One of the most celebrated writers in the modern India today his work varies on philosophical, theological, ethical, educational, social and cultural subjects. He contributed numerous articles to different well-known journals, which, are of immense value and seems to surprise various readers because of the depth in the meaning of the articles.
Teacher's day is now one of the occasion that is looked forward by the teachers and students alike as on this occasion its not only when teachers are praised but also around various schools students dress up as a representation of their teachers and take various lectures that are assigned to the teachers they represent. As the day passes the students perform the regular activities that are performed by the teacher's. On this day students realize what it means to be a teacher and what it means to control the future of several students in their classes and also teachers are reminded what it felt like when they were the students.
Apart from the fun aspect everybody should pay their respects to the great Dr. Radhakrishnan. Since that day this event have become a regular event. Apart from the fun aspect of the day it is also a day when one can look back and admire and get inspired by Dr. Radhakrishnan, a small town cunning boy, who grew up to become one of the most respected politicians in the history of democracy of India.
Teachers' Days Celebrated in Working Days
September 5 is Teacher's Day in "India". It is the birthday of second President of India and teacher Dr. Sarvapalli Radhakrishnan. When Dr. Radhakrishnan became the president of India in 1962, some of his students and friends approached him and requested him to allow them to celebrate 5 September, his birthday. In reply, Dr. Radhakrishnan said, "Instead of celebrating my birthday separately, it would be my proud privilege if September 5 is observed as "Teachers Day".
This is not a holiday in India. It is considered a "celebration" day, where teachers and students report to school as usual but the usual activities and classes are replaced by activities of celebration, thanking and remembrance. At some schools on this day, the responsibility of teaching is taken up by the senior students as an appreciation for their teachers.
Traditionally, people in India have given tremendous respect and honor to teachers. An old Indian saying (usually taught to children), ranks teacher in the third place, even before God: "'Maata, Pitha, Guru, Daivam'", meaning Mother, Father and Teacher is God.
There is a difference between the spiritual teacher and a material teacher. For spiritual teacher, who causes to remove all the illusions from the mind of his disciple and makes him feel the precence of God, there is another saying in the form of a couplet (doha), which goes, "Guru Govind doou khare kake lagon paai? Balihari guru aap ki Govind deeo batai," Meaning "I am in a fix whom to salute first: the teacher or the God. I shall choose the teacher as he is the one who is instrumental in me knowing the God". Further, a central piece in Hindu scripture reads "Gurur Brahma, Gurur Vishnu, Guru devo Maheshwaraha - Gurussaakshaath param brahma tasmai shree gurave namaha," which translates as "The Guru (Teacher) is the Lord Brahma (the Creator), the Guru is the Lord Vishnu (the Preserver), the Guru is the Lord Shiva (the Destroyer). The Guru is the Supreme Brahman (Ultimate Reality) visible to our eyes. To that Guru we offer our salutations"
There were always some confusions between a spiritual teacher to a material teacher. But these two are not at the same level and one must make sure that how to treat them individually.
November 25 is Teacher's Day (Indonesian: Hari Guru) in Indonesia.
The Iranian Teacher's Day is celebrated on May 2 (Ordibehesht 12, in Iranian Calendar), commemorating the martyrdom of Morteza Motahari on May 2, 1997.
May 16 is Teacher's Day (Malay: Hari Guru) in Malaysia.
In South Korea, Teachers' Day is celebrated on May 15 since 1963 in Seoul and 1964 in Chunju city. Originally it was started by a group of red-cross youth team members who visited their sick ex-teachers at hospitals. The national celebration ceremony had been stopped between 1973 and 1982 and it resumed after that. On the celebration day, teachers are usually presented with carnations by their students, and both enjoy a shorter school day. Ex-students pay their respects to the former teachers by visiting them and handing a carnation. Many schools nationwide are now being closed on this day to prevent a bribe for special managements from student's parents. Currently, Many schools are temponary closed.
November 24 is the Teacher's Day (Turkish: Öğretmenler Günü) in Turkey. November 24 was dedicated to teachers by Kenan Evren since 1981. Mustafa Kemal Atatürk thought and stated that new generation will be created by teachers. (Turkish: "Öğretmenler yeni nesil sizin eseriniz olacaktır." - M. Kemal Atatürk) Atatürk was also considered as Prime Teacher (Turkish:Başöğretmen), because he adopted a new alphabet for the newly founded Turkish Republic on 1923....+
In the United States, National Teacher Day falls during Teacher Appreciation Week, which takes place in the first full week of May. Students often show appreciation for their teachers with token gifts.
The National Education Association describes National Teacher Day as "a day for honoring teachers and recognizing the lasting contributions they make to our lives".The NEA gives a history of National Teacher Day:
The origins of Teacher Day are murky. Around 1944 Arkansas teacher Mattye Whyte Woodridge began corresponding with political and education leaders about the need for a national day to honor teachers. Woodbridge wrote to Eleanor Roosevelt who in 1953 persuaded the 81st Congress to proclaim a National Teacher Day.
NEA along with its Kansas and Indiana state affiliates and the Dodge City (Kan. ) local lobbied Congress to create a national day celebrating teachers. Congress declared March 7, 1980, as National Teacher Day for that year only.
NEA and its affiliates continued to observe Teacher Day on the first Tuesday in March until 1985, when the National PTA established Teacher Appreciation Week as the first full week of May. The NEA Representative Assembly then voted to make the Tuesday of that week National Teacher Day.
As of September 7, 1976 September 11 was also adopted as Teachers' Day in the U.S. state of Massachusetts. Currently, Massachusetts sets the first Sunday of June as its own Teacher's Day, annually.
Teachers' Day as National Holidays
In Albania, Teachers' Day is a non-official holiday on March 7, right before Mother's Day, which is on March 8 .
The Teachers' Day was first founded at National Central University in 1931, adopted by the central government of ROC in 1932, and in 1939 the day was set on September 28, which is Confucius's birthday. It was abrogated by PRC government in 1951 and reestablished in 1985, and the day was changed to September 10. An increasing number of people are now making an effort to revert Teachers' Day back to Confucius's birthday.
In the Czech Republic, Teachers' Day (Den učitelů) is a non-official holiday, celebrated on March 28, birthday of Jan Ámos Komenský (Comenius). Children are expected to bring their teachers flowers. Public officials use this day to show appreciation to the profession and reward best teachers.
Teachers' Day in Argentina is celebrated on September 11, commemorating the death of President Domingo Faustino Sarmiento, politician and respected educator. The date was set to be celebrated in all countries in Latin America during the Interamerican Conference on Education of 1943, held in Panama.
Many Latin American countries, however, have a separate national Teachers' Day better accorded with their own history. In Brazil, Teachers' Day (Dia do Professor) or Master Day (Dia do Mestre) is on October 15. In Venezuela, Teachers' Day (Día de los Maestros) is held every year on January 15. In Mexico, in September of 1917, the Federal Congress decreed May 15 to be Teachers' Day (Día del Maestro). In Peru, Teacher's Day is celebrated on July 6. Colombia celebrates teacher day in May.
As of 1952, Teacher's day has been in Hungary on the first Sunday of June.
In Poland Teachers' Day (Dzień Nauczyciela), or National Education Day (Dzień Edukacji Narodowej) is on October 14. On this day the Komisja Edukacji Narodowej (Commission of National Education) was established in 1773.
Students traditionally bring their teachers flowers or buy them some other small presents. Sometimes there are special assemblies held at schools for all the students and staff where students officially thank all their teachers for their effort. School is out on that day; the celebrations are usually held the day before.
In Russia Teachers' Day is on October 5. Before 1994, this day was assigned to be the first Sunday of October.
In Singapore, Teachers' Day is an official school holiday, celebrated on September 1. Celebrations are normally conducted the day before, when students get half a day off.
In Slovakia, Teachers' Day (Deň učiteľov) is a non-official holiday, celebrated on March 28, birthday of Jan Ámos Komenský (Comenius).
In Taiwan, it is celebrated on September 28. The day honors teachers' virtues, pains, and also their contribution not only to their own students but also to the whole society. People often make use of the day to express their gratitude to their teachers, such as paying them a visit or sending them a card. This date was chosen to commemorate the birth of Confucius, believed to be the model master educator in ancient China.
In 1939, the Ministry of Education established the national holiday to be August 27, the attributed birthday of Confucius. In 1952, the Executive Yuan changed it to September, stating that it was calculated to be the precise date in the Gregorian calendar.
The festival celebration occurs in the temples of Confucius around the island, known as the "Grand Ceremony Dedicated to Confucius" (祭孔大典). The ceremony begins at 6 AM with drum beats. 54 musicians dress in robes with blue belts, 36 (or 64) dancers dress in yellow with green belts. They are led by Confucius's chief descendant (currently Kung Te-cheng) and followed by ceremonial officers. Three animals -- the cow, the goat, and the pig -- are sacrificed. The hairs plucked from these sacrificed animals are called the Hairs of Wisdom.
In addition, local education institutes and civil offices award certain teachers for their excellence and positive influence.
January 16 was adopted as Teachers' Day in the Thailand by a resolution of the government on November 21, 1956. The first Teachers' Day was held in 1957.
In Vietnam, Ngày nhà giáo Việt Nam (Vietnamese Educators' Day) falls on November 20. This holiday allows students to express their respect to their teacher. Students begin preparing a week in advance, and many classes usually prepare literature and art to welcome teacher’s day, while other student prepare foods and flowers for the parties held at their schools. Students usually visit their teachers at their homes to offer flowers and small gifts, or organize trips with their teachers and classmates. Former students also pay respect to their former teachers on this day.
The holiday has its origins in a meeting between educators in communist bloc nations in Warsaw in 1957. It was first celebrated in 1982.
In Oman, Syria, Egypt, Libya, Qatar, Bahrain, United Arab Emirates, Yemen, Tunisia, Jordan, Saudi Arabia, Algeria, Morocco in Islamic Countries, Teacher's Day is on February 28.
The last Friday in October is celebrated as World Teachers' Day in Australia
A good teacher is like a candle - it consumes itself to light the way for others. ~Author Unknown
Give a man a fish and you feed him for a day; teach a man how to fish and you feed him for a lifetime.
Teaching is not a lost art, but the regard for it is a lost tradition.
Good teachers are costly, but bad teachers cost more.
Teaching should be full of ideas instead of stuffed with facts.
The true teacher defends his pupils against his own personal influence. He inspires self-distrust. He guides their eyes from himself to the spirit that quickens him. He will have no disciple.
~Amos Bronson Alcott
A good teacher is a master of simplification and an enemy of simplism.
~Louis A. Berman
We expect teachers to handle teenage pregnancy, substance abuse, and the failings of the family. Then we expect them to educate our children.
Teaching is leaving a vestige of one self in the development of another. And surely the student is a bank where you can deposit your most precious treasures. ~Eugene P. Bertin
The mediocre teacher tells. The good teacher explains. The superior teacher demonstrates. The great teacher inspires.
~William Arthur Ward
The best teacher is the one who suggests rather than dogmatizes, and inspires his listener with the wish to teach himself.
A teacher's purpose is not to create students in his own image, but to develop students who can create their own image.
What the teacher is, is more important than what he teaches. ~Karl Menninger
"I hear, and I forget. I see, and I remember. I do, and I understand."
- Chinese Proverb
"If you always do what you've always done, you'll always get what you've always got"
- NLP adage
"No matter how good teaching may be, each student must take the responsibility for his own education."
- John Carolus S. J.
The dream begins with a teacher who believes in you, who tugs and pushes and leads you to the next plateau, sometimes poking you with a sharp stick called "truth."
In teaching you cannot see the fruit of a day's work. It is invisible and remains so, maybe for twenty years.
A teacher who is attempting to teach without inspiring the pupil with a desire to learn is hammering on cold iron.
The true teacher defends his pupils against his own personal influence. He inspires self-distrust. He guides their eyes from himself to the spirit that quickens him. He will have no disciple.
~Amos Bronson Alcott
Good teachers are costly, but bad teachers cost more.
Teachers who inspire know that teaching is like cultivating a garden, and those who would have nothing to do with thorns must never attempt to gather flowers. ~Author Unknown
The task of the excellent teacher is to stimulate "apparently ordinary" people to unusual effort. The tough problem is not in identifying winners: it is in making winners out of ordinary people.
~K. Patricia Cross
If you promise not to believe everything your child says happens at school, I'll promise not to believe everything he says happens at home.
Teachers are expected to reach unattainable goals with inadequate tools. The miracle is that at times they accomplish this impossible task.
~Haim G. Ginott
Teaching is the only major occupation of man for which we have not yet developed tools that make an average person capable of competence and performance. In teaching we rely on the "naturals," the ones who somehow know how to teach.
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