Lessons from Hiroshima

All of us realize that the face of war is ugly. It is a picture of destruction, inflicting suffering all along. It does not offer solace, comfort, peace or anything that the suffering and starving human being hopes for. It has almost become the luxury of the rich and powerful who either pretends to hear nothing or hears everything. In either case the impunity or arrogance with which their measured silence or involvement is maintained reflects their arrogance and criminal minds. These international criminals who appropriate the entire wealth of the globe and almost succeeded in hijacking mankind further through harnessing science and technology and putting them to their advantage do not hear the agonized cry of the millions of the starving children, men and women all over the world.

Hiroshima or Nagasaki seems to have taught them no lesson. Or the lessons they would have surreptitiously learnt are being used to develop the next generation genocidal weapons. They are not really deaf but it pays to feign that they do not hear the sentiments of Nagai Dakashi, the author of Bell of Nagasaki, who sang:

          The Bell of Nagasaki tolls

          Nations plan no more wars.

          So long as atomic bombs exist

          Future wars are suicidal.

Listen to the wailing voices of the dead.

Fight no more. Cooperate within the boundary of love.

The dead lie prostrate before God beseeching Him

That the bomb on Nagasaki be the last in human history.

          The acquisition of nuclear capabilities by  more nations including India and Pakistan a few years years ago and the feverish attempts made by many other nations   have introduced new anxieties all over and whatever be the justification for them to do so, little do they realize that these are weapons of mass destruction and these genocidal instruments are negation of life. They raise the fundamental question again: Are we going back to the days when brute force determined and guided human destiny? What about the civility of human being human and humane? Did not humanity learn anything all these centuries?

          Did not those who illumined humanity at different times illustrate through their lives that love, compassion, suffering, sharing have greater nobility than the joy anybody would derive from hegemonistic, acquisitive, greedy, arrogant assertion of the base elements?

          Did not Gandhi and others illustrate convincingly that the soul-force is more powerful that atomic weapon? Did not the truth about Nagasaki and Hiroshima nail the lie of the so-called superiority of the nuclear weapons? Did not the suffering they inflicted on humanity expose also the myths and hypocrisy behind these most diabolical acts?

Gandhi’s advocacy of dialogue

Gandhi viewed Dialogue and the shared understanding that might result from it as one of the most powerful human actions for promoting an authentic culture of peace and conflict reduction techniques. His work and struggle for human rights and peace in South Africa for 21 years and the unprecedented mass upheaval through nonviolent mass agitation and constructive work for national freedom of India which lasted a period of 32   years offer very valuable lessons to humanity in the context of growing conflicts that bedevil most of the countries and societies today. 

The strategies Gandhi evolved were mostly based on his profound understanding of the power of dialogue which according to him was much more than two individuals talking to each other in an attempt to understand each other or sort out outstanding differences of opinion. The dialogues of masters like Socrates and Plato in ancient times offered precious insights into the complex nature of what constitutes human behavior vis-à-vis human aspiration which many later visionaries and social activists interpreted in the light of the evolving socio political scenario. 

Honest attempts were made by many evangelists of dialogue to the collective treasures of acknowledging differences, discovering our common humanity and achieving a new understanding as the basis for mutual cooperation. It is this precious jewel of heart-to-heart dialogue that makes dialogue as a potent and productive weapon in the arsenal of nonviolent peace builders. 

Inter-religious dialogue  as brick and mortar of humanity                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                         

What’s required here is an honest attempt to identify the skills and spirit that make such dialogue possible, and then build a global human culture that respects, promotes and protects them. Such an attempt has to necessarily take into account the humanity in each person, respect for each tradition, tolerance towards the multi ethnic, multi religious nature of modern societies and nations. And it has to be intercultural in all respects. 

Gandhi’s strivings for a nonviolent society were characterized by both individual and societal change as an essential requisite for transformation. The manner in which leaders like Martin Luther King (Jr), Dr. Nelson Mandela, Ho-chimin, Rosa Parks, Petra Kelly, Aung Sung Sukyi, Leh Valesa, Awad Mubarak, Maired Maguire, the martyred Antioquia Governor Gillermo, the champion of Nonkilling Political Science Prof. Glen D Paige and many inspired champions of nonviolence like Dr Daisaku Ikeda who adapted the Gandhian techniques of conflict resolution through positive and affirmative human action and dialogue need to be understood in the proper perspective. 

The mounting conflicts of various kinds prevalent in almost all societies and countries of world today call for honest and concerted efforts if humanity has to survive. The Truth Reconciliation Commission, led by Bishop Tutu in South Africa and the lessons humanity may learn from this highly bold and imaginative step to conflict reduction and nation building, unfortunately, has not been properly understood by the rest of humanity.

Leadersship of Dr Daisaku Ikeda

 So also, we have to learn from the pioneering efforts of Dr. Daisaku Ikeda, President of Soka Gakai International, whose Herculean efforts to promote dialogue for Global Peace and sustainable development have attracted the attention of peace builders and peace makers all over the world.

Gandhi, the prophet of nonviolent social change offered through what he described as Satyagraha, a viable alternative to the problems of violence and positive conflict reduction techniques which differ from society to society and country to country. The core of Satyagraha was action and respect for the pluralistic mosaic of humanity.

Gandhi’s Religious humanism

A close look at Gandhiji’s understanding of religions would reveal that he was striving for a new approach to religion as opposed to the extremely narrow or even limited view of religion that what the sacred books or the prophets or seers have said are absolute and hence beyond any further interpretation or alteration or the faithful are not expected to question any of them.

While what Gandhi was trying to achieve could be described to be unorthodox, it had far-reaching effects in the sense that he was able to create the impression that his view of religion constituted both a vision of the absolute that guides everyone in his daily life and practical guide in our daily life. 

Gandhi who won admiration for his practical approach to almost everything he did could also entertain the visions of a unified approach to the vexed problem of religious understanding. An emerging and progressive society according to Gandhi should have a progressive outlook on its religions and what else could it be other than the creation of a conducive atmosphere that ensures the development of a just society which could be possible if only peace and harmony exists? 

Raking up trivial issues and fighting in the name of religious issues was not the Gandhian way. Gandhi’s vision of religious amity through ‘Sarva Dharma Samabhav’ should also be viewed along with the holistic vision of Gandhi. Viewed separately or in isolation  Gandhi’s views on religion would sound a bit mystic and confusing. 

       Spiritual living is responsible living. Gandhi said. “I am responsible not only for myself but for all of you just as all of you are responsible for me… When we live thoroughly selfless life, we never think in terms of personal profit or pleasure but always in terms of global prosperity and world peace. For even the goals ultimately depend not on governments but on selfless efforts of little people like you and me in the long run, friendly persuasion is the only effective teacher. Human beings are educable; human beings can always grow. ‘If the man gains spirituality’ Gandhi said, the whole world gains with time’.

       Blind faith or fundamentalist, revivalist vision of religion was totally unacceptable to Gandhi. He would instantly question faith to ascertain whether it was meaningful and reasonable in terms of basic human values. He said, ‘enjoy the things of the earth by renouncing them.”

       Gandhiji had stated that the very essence of our civilization is that we give permanent place to morality in all our efforts – public and private…

The ancient vedic philosophy of Sarva Dharma Samabhav or respect for all religions formed the basic of Gandhiji’s religious humanism.

       We have a lot to learn from animal world.  Swans and penguins remain faithful to their mates  life long. Bees, ants and birds form disciplined social groups. Elephants have a joint family system caring for each other. Even the crows care for the injured mate. If only all of us care for each others and follow the sane voice of Gandhi the world would be a the better place to live in for every one. The aim of religion is not to fill the empty vessels but to turn the eye of the soul towards the light.

Denial of god in the name of god

The core of all what Gandhi did convincingly shows that the Gandhian vision of a society which is free of conflicts and tension of all kinds would be possible if only society willingly accepts Satya and Ahimsa as the means of transformation of both the individual and society. And this would become practically impossible if attention is diverted to other issues. The running passion of many of his speeches in the last decades of his life was the gentle reminder to his countrymen that “To revile another’s religion, to make reckless statements, utter untruths, to break the heads of innocent men, to desecrate temples or mosque is denial of God”. 

Ignorance of other religions

Let it be remembered that very few religious or social leaders in contemporary times before or after Gandhi stressed the importance of people developing such a healthy view of religions as Gandhi and to him goes the credit of convincing his countrymen adopt such a vision as a ‘mantra’.

 Gandhi realized that the root cause of religious fanaticism and misunderstanding between the different religious groups is one’s ignorance of other religions. Very few, including the heads of religious groups were found to have even basic awareness of other religions. Hence one of the areas Gandhi concentrated was the removal of the age-old feeling he himself knew prevalent among many, that the study of other religions was not approved by their religions and it was blasphemous.

Gandhi advised people to study other religions sympathetically through the writings of such persons who were ardent votaries of those religions. He emphasized that such a study “of other religions besides one’s own will give one a grasp of the rock-bottom unity of all religions and afford a glimpse also of the universal and absolute truth which lies beyond the dust of creeds and faiths”. The general situation was definitely complex and people had the mistaken notion that the study of other religions would weaken their faith and such attitude was against the tenets of their religious precepts.

Why equal respect of all religions?

Gandhi’s insistence of equal respect of all religions drew sharp reaction from several quarters.”Gandhiji’s religious approach proved a big disaster because the religious tolerance he banked upon, turned out to be nerveless and even spineless”’ wrote one critic of Gandhi. “Excessive harping by Gandhi on the fact of religious divide and on the need of religious tolerance imparted exclusive importance and relevance to religion. Gandhiji failed to appreciate that there existed a world of difference between religion in the institutionalized ritualism and spirituality and their divergent logics stand and work on very different planes.  The two planes must be kept apart, not to be mixed up. Gandhiji muddled them up” the writer continues. This  unsound  and unsubstantiated criticism of Gandhi’s position on religion is generally dismissed  as vague and found to have very  few takers.

There are also critics who hold the view that Gandhi’s initiative in championing the Khilafat cause proved to be counter-productive in as much as it gave the Muslims  an opportunity to politicize a religious cause, the beginning of a series of incidents which ultimately led to the partition of the country.

An objective analysis of this view would reveal that this is a very narrow interpretation of a major step Gandhi took after much consideration.  True, it was a controversial step, but it be remembered that it turned out to be a giant leap (and certainly not costly as some critics feel) so far as bringing the Muslim community at that time to the main stream politics is concerned. After the Khilafat movement the course of Indian nationalism underwent a meaningful and serious change with a considerable section of the Muslim population from the earlier sulking attitude and who were nursing  frustration on several counts, joining  enthusiasticallythe freedom movement under Gandhi.

Gandhi as a bridge of religious tolerance

Partition of the country cannot be taken as the touchstone of the efficacy of the Gandhian concept of equal respect for all religions and also the crusade of Gandhi to ensure justice and equal opportunity to the minorities in a free India: in effect Gandhi was the bridge through which the minority communities walked as equal citizens to the main-stream life.

The occasional religious conflicts and violence the country has witnessed since independence have to be viewed from the totality of the socio, cultural and religious matrix of the various communities. Who can deny the fact that all communities that constitute the Indian Republic have been experiencing tremendous problems of adjustments particularly after independence and with the spread of the new ideal of secularism, science and also against the emerging national and international scenario.  No group, much less the Indian experiment, which had to face a very unsympathetic West which has been aiding and abetting the designs of a theocratic Pakistan which had moved closer to the West as a dependable military ally, could remain as an island. It is one of the ironies of the modern times that the Western democracies and secular governments chose to strengthen a theocratic Pakistan as a part of the cold-war strategies. It is a paradox that the twin ideals, namely secularism and non-alignment which India has adopted and championed did not find many supporters among the powerful blocks of counties in the fifties and sixties.

Jawaharlal Nehru’s bold initiatives

Gandhi’s finest hour was perhaps when his spirit persuaded his followers to retain independent India as a secular state and it may be remembered that with leaders like Jawaharlal Nehru secularism was an article of faith and not a mere political slogan. The manner in which India was fashioned by Nehru as a true, progressive secular state won the nation international appreciation. This is not to understate the fact that everything was well with everybody and all religionists and all sections lived happily ever after. The pluralistic, linguistic, religious and ethnic fabric with all their varied hues are the real strength of the Indian Republic and at least in this aspect Gandhi’s influence was very much in evidence. The mosaic of secularism has gradually become the brick and mortar of the Indian State. The manner in which the Indian society has withstood the trauma of several disturbances, violent clashes and confrontations on religious issues unmistakably reveal the strength of Indian secularism.

An analysis of the emerging  situation  unmistakably shows that barring the spontaneous outcry and violence that followed each of the incidents the fact that hostilities did not create such unmanageable situation as the prophets of doom  argue or the perpetrators perhaps expected shows the strength of conviction of the vast majority of the people of India that secularism is not only their goal but it has got itself ingrained in the very life of the Indians.

 Not withstanding all this, it has to be admitted that the communal venom has now unfortunately spread to almost all layers. Meaningful, long-term and short-term policies are to be evolved and implemented both at the national and local levels in order to stem the rising tide of communal frenzy which has alarmingly blinded a considerable section of our country’s population. The problem of communalism should not be looked at from the angle of majority or minority rights and privileges but one of national importance. First and foremost, an awareness has to grow that communalism is a cancerous growth, a devil who might be friendly today but who will definitely ask for our soul tomorrow.

Gandhi’s views on religious conversion

The current controversy over religious conversion needs to be looked at from a Gandhian perspective. In this aspect also, as usual, Gandhi is quoted and misquoted. Both the supporters and opponents of conversion miss what Gandhi meant when he said as early as 1936 that conversion is a matter between man and  his maker who alone knows His creatures’ hearts (Harijan, December 9, 1936). 

Gandhi considered conversion without conviction a mere change and not  real  conversion (Harijan: March 29, 1942). Referring to the easy manner in which conversions are encouraged or done Gandhi asked: “what is the use of crossing from one compartment to another, if it does not mean a moral rise? What is the meaning of my trying to convert to the service of God, when those who are in my fold are every day denying God by their actions” (Young India: May 29, 12940). This strong condemnation of those forces which  perpetrate injustice to people who as a last resort under the so-called temptation or allurement convert to other religions with whatever motifs is to be read and understood in the light of what Gandhi meant by it.

Gandhi’s views on conversion are to be taken in the over-all context of his views and practice of religion. His espousal of  Sarva Dharma Samabhav is a very broad frame which has the infinite potential to enable all genuine seekers of truth to find their cup of joy and realize their God. He wrote, “I claim to be a man of God, humbler than the humblest man or woman. My object ever is to make Muslims better Muslims, Hindus better Hindus, Christians better Christians, Parsis better Parsis. I never invite anybody to change his or her religion (Harijan: Feb. 23, 1947).

The real Gandhi could be seen in what he said that while he would not try to convert anybody, he would not prevent anybody from converting to any other faith. “Cases of real, honest conversion are quite possible. If some people, for their inward satisfaction and growth change their religion, let them do so” (Young India: June 27, 1927).

While Gandhi stated categorically that he was not against conversion, he was against commercialization of conversion.”I am against the modern methods of it. Conversion now- a -days has become a matter of business like any other” (Christian Mission: p. 7)

Conversion is not the real issue. The real issue before each of us as Gandhi pointed out, is the right understanding of one’s religion and other’s religion and respect all of them and not to love one’s alone while denigrating others.

.Religions as bed-rock of human survival

A pertinent question arises here: Gandhi perfectly understood the significant contribution the great religions of the world have made on the hearts and minds of millions of modern reformists and champions of rationalist thinking. It will also  be naïve to undermine the great role religions played in sustaining the complex nature of human lives and playing a very creative role in knitting humanity to its present conditions.

True, at times they played a big- brother’s attitude and a colossal patriarchal role but then, let it  also be remembered that they have been the beacon lights and lamp posts of all our progress. In these days of phenomenal achievements of science and technology which has ushered in an era of materialism, rationalism, skepticism, religions can still prove their worth by playing their historical role of providing the sheet anchor of human survival, spirit of co-existence and collective survival instincts should lead the religions forward.

 Humanity needs the soothing hands of religions than ever before. Then the big question is: should it be through confrontation and overt or covert attempts to highlight the supremacy of one particular religion over the other and thus subverting other regions? If it happens as is feared by many analysts the perishing of religions would follow giving rise to irreligion and materialism. Unless the fundamental unity lying underneath human endeavors is fully tapped, life one earth, as  Gandhi believed, would have to face serious consequences.

                                                      (ii)

                            Impediments to inter-religious dialogues

Any discussion on the promotion of interreligious dialogue cannot ignore the following important aspects that confront most societies today: 

1.     Though more and more streams of liberal or humanistic thoughts enter the world religions today they are vehemently check-mated by religious fundamentalists of various hues in most of the religions.

2.     While there are more  serious  inter-religious dialogues among various religious groups now-a-days both subtle and overt educational and cultural activities by these groups can also be seen to keep their flocks under their wings through conscious inculcation of their views.

3.     The unchecked global hegemony or global dominance negates a global ethic.

4.     There is growing awareness on the need to contain economic imperialism and military might which have extended their tentacles to such vital areas as cultural and intellectual spheres.

5.     As relative affluence spreads globally more and more people have become victims of depravity.

6.     While there is plenty of ecumenical literature, religious humanism or an awareness of co-existence and respect for religious pluralism are yet to become a virtue with a large number of religious zealots.

7.     The cries for human rights, global justice and peace have not evoked matching responses from the custodians of religions or political bosses across the world.

8.     The ever increasing military spending is a serious threat to humanity’s right to live in peace on the basis of shared universal values, principles and standards.

9.     The widening gap between the global rich and the global poor and their relationship to rise of global tension does not receive adequate attention.

10.                        While poverty is not a new phenomenon it  is the glaring and increasing gap between the rich and the poor which alarms us. It is pointed out that 80% of the world’s wealth is in the hands of 20% people, leaving the 80% of people to manage with the left over of 20% wealth, resources and so on, much of which is again in the over of 20% wealth, resources and so on, much of which is again in the possession of the developed and western countries.

11.                        The growing gap between the haves and have-nots is a reality of modern life and some claim that as globalization takes deeper roots the condition of the poor is deteriorating abysmally.

12.                        Vivekananda pointed out that to a starving man or woman god appears in the form of bread. Do the religions of the world really care for this aspect? The answer is both Yes and No.

 Religious roots of nonviolence and pacifism    

          It is fact of history that the most devastating violence and the most powerful nonviolence both have religious roots. It is a fact that both Eastern and Western religions have strong pacifist traditions. It is also argued that these traditions form a strong part of the foundation for the twentieth-century tradition of active nonviolence.  It is a paradox that while violence received religious justification nonviolence in many traditions is  still being viewed ineffective.

 It  goes to the credit of Mohandas K. Gandhi who challenged this assertion. The remarkable growth of nonviolence as a political strategy in recent times is largely due to Gandhi who was deeply religious and who drew his inspiration mostly from religious insights. 

          Peace indeed is an elusive dream. We  may have to first look into ourselves and introspect on what has gone wrong into our own personal lives or into real lives before we curse others. 

Religions as advocates of peace

Religion is meant to be advocate of peace, but we know some of the biggest wars have been fought in the name of religion. There are many of us who would not like a world to be partitioned on the basis of religions, creed, caste and money. Such a world of peace demands attitudinal change. In such a world the strong will not exploit the weak and the rich will not harm the poor and the privileged will not ignore the underprivileged. 

Religious values and peace are highly correlated. All religions aim to achieve peace, and universal brotherhood, sisterhood, and tolerance. When brothers and sisters (people) unite and agree or agree to disagree, no fortress is strong enough as there is common life. A world which is torn by conflicts and mutual disregard cannot expect to live in peace despite modem advancement in technological and economical development.

While we have reasons to gloat over the endless vistas opened by the ‘Windows’ of Bill Gates, we have been made painfully aware of the ‘door’  of humanity slam shut on hopeless people by the mindless use of technological power. Science today acknowledges that its powers have limits beyond which lives chaos, entropy and death. It is that perennial nature of these values that draws us into the orbit of sublime. By usage and connotation this word sublime encompasses all that falls within the basis of spirit spurring a sense of wonder and reverence in human minds and making them alert to the presence of divine. Albert Einstein had aptly said, ‘Religion without science is lame and science without religion is blind. He further said: ‘the cosmic religious experience is the strongest and noblest driving force behind scientific research’. 

       Humanity’s strivings for alternatives are perhaps as old as its existence on this planet. We dream of equality which is a very big idea. Equality and freedom go together. Both don’t come for free. One has to pay very heavy price. This deterrent never prevented the irrepressible dreamers from not only dreaming but risking their lives to achieve their dreams.  

   It may be understood that religious ideas will have a wide-spread impact only if they are constantly reinterpreted and grafted on to the cultural mainstream and become defused through both elite and popular cultures.

                        Movements inspired by religious insights

 Let us remember in this context that some of the greatest movements of history have been inspired by religious insights or men of religion: 

Anti-slavery initiatives

          Very few will remember that it was a group of Quakers led by Thomas Clerkson and his friends in England who founded the Committee for effecting the Abolition of the Slave Trade in 1789. They opposed the slave trade on moral and religious grounds. Historian Hugh Thomas wrote, ‘this was the first major public campaign in any country for a philanthropic cause. The campaign initiated by them continued until 1843 when Great Britain abolished slavery throughout the Empire. 

1.     The end of Colonialism. 

A man of religion that he was, Gandhi’s campaigns in South Africa and India for Human Rights, Justice and Freedom inspired independence movements throughout the colonial world. Gandhi employed religious symbols and ideas in a secular context in order to form a grand confederation of people of different faiths and the nonviolent tactics and strategies developed by him had such impact on his tormentors that they had no moral answers to Gandhi. Gandhi’s transplantation and effective use of several of Christian, Hindu, Buddhist, and Jain concepts went with the masses and he demonstrated that the weak could break the oppression of the powerful by addressing unflinching loyalty to universal values.

2.     Civil Rights  movements in the US under Martin LutherKing(Jr)

The Civil Rights Movement in the US under Martin Kind (Jr) was essentially along Gandhian lines as King wrote. ‘it was in this Gandhian emphasis of love and nonviolence that I discovered the methods of social reform that I had been seeking.” King’s marching song. We shall overcome… is sung all over the world today with gusto. His historic speech, ‘I have a Dream’ inspires human rights activists and freedom lovers all over the world today.           . 

3.     Anti-apartheid movement under Nelson Mandela

Nelson Mandela’s leadership in the dismantling of the much hated apartheid regime in South Africa offered valuable lessons to humanity. He inspired the entire world by showing how moral courage and political deftness could end the racist rule in South Africa offered valuable lessons to humanity. He inspired the entire world by showing how moral courage and political deftness could end the racist rule in South Africa in a peaceful transition to constitutional democracy and development. South Africa’s march to freedom and democracy also demonstrated how religious values could be woven into the matrix of political shuffle. The whole world watched as Mandela and the Nobel Laureate Bishop Tutu joined hands in a historic effort in the reconstruction of South African society. The classic document produced by the Truth Reconciliation Commission has no parallels in human history. Highest principles from Religion, moral values, politics, justice, human rights and much more than any of them the power of reconciliation and compassion in daily life were in evidence in this unique experiment of the South African friends. 

4.     Gandhi and Martin Luther King (jr) as men of religion

Both Gandhi and Martin Luther King (jr) introduced new vistas to nonviolence by infusing religious values into their strategies. The religious mode acquired a secular content through them and their efforts in secularizing religious nonviolence attracted world-wide attention. In Eastern Europe, similarly, various Christian churches, such as the Roman Catholics in Poland and the Lutherans in Germany, provided important leadership, but the idea also captured the imagination of the intellectuals, who translated many of the core ideas of nonviolence into a more secular language. Although religious imagery has persisted in the peace movements in Europe, North America, and elsewhere, and Gandhi and King have remained the “saints” of the movement, many participants have tones down the explicitly religious rhetoric and now speak in more secular terms about the moral aspects of nonviolence.

5.      Nonviolent Campaigns for social change in Asia and Europe

Campaigns for social change, inspired by Gandhi and Martin Luther King (jr) gathered momentum  in several countries in Asia and Europe. In Philippines Marco was over thrown and the members of the Christian Church took the leadership in training nonviolent social activists. The  Rellowhip of Reconciliation(FOR) played a significant role in this  the People Power Movement’ as it was called was the combination of the religiously motivated nonviolence and the intuitional resources of the church.

6.     The Soka Gakkai

The Soka Gakkai, the Buddhist movement for peace, inter-religious dialogue and education under the leadership of Dr Daisaku Ikeda  has made very significant contribution to religious harmony and promotion of humanistic values. The present president of this movement which has members and institutions in over 192 countries and territories  and  an amazing advocate of peace through Dialogue of Civilizations is Dr Daisaku Ikeda, a strong admirer of Gandhi and King(Jr)

7.  The Sarvodaya Shrmadana

The Sarvodaya Movement inspired by Dr Aryaratne of Srilanka has strong roots in his Buddhist philosophy.

8.      The International Nonviolence Conference. The International Nonviolence Conference led by the King associates Rev.Barnard Laffeyette and Captain Charles Alphin  emphasise the role of intereligious dialogue to conflict management.

(iii)

Interfaith Dialogue for Social Harmony

          It has to be admitted that the venom of caste and communal feelings has spread to almost all layers of our social and political life and several long-term and short-term policies are to be evolved and implemented both at the national and local levels in order to stem the rising tide of communal frenzy which has unfortunately blinded considerable section of our country’s population particularly the youth.

The problem should not be looked at from the angle of majority or minority rights and privileges but one of national importance.

 Suggestions for Consideration

          The following might be useful suggestion when a national initiative is thought about to combat these evils and involve students and youth at various levels in creative activities which would make learning an enjoyable process :

1. Promotion of right understanding of religions and stressing the common core of all religions, as emphasized by Mahatma Gandhi. Gandhi’s concept of equal respect for all religions is to be stressed through inter-religious dialogues and exchange of ideas.

2. Adopting educational measures for promoting inter-religious unity which may include prayer, meditation, imparting of moral education, establishment of inter-religious groups and stressing the importance of sharing and communion both at the formal and non-formal levels.

3. Teaching of history in schools and colleges needs revision. The present pattern and the books hardly create any harmony.

          The ancient period of Indian history was identified as Hindu and Buddhist period, the medieval period as Muslim period and the later period up to 1947 as British period. This communal way of presenting Indian history is thoroughly misleading and it invariably tends to bias the mind.

          It is argued that the teaching of Indian history in secular government schools in free India also instead of creating harmony very often assumes the overtones of communalism and casteism. Social and cultural changes are practically ignored in their accounts. The religious bigotry and fanatic zeal

of certain rulers find a prominent mention. The ethnic divisions of Muslim rulers such as Mongols, Afghans, Turks, Persians,Arabs are virtually blurred. The caste system of Hindus is rightly emphasized and condemned, but the caste divisions among the Muslims are practically ignored and underplayed.

4. Teachers also need orientation on how to stress unity and common goals and exercise an integrative and formative influence on the younger generation.

5. Another major step we should contemplate is the removal of suspicion of alienating the young from the older generation on the ground that these ostensibly secular moves on the part of the Hindu dominated Government could be a subterfuge to submerge the separate identity of the Muslims as Muslims and wean away their children from Islam.

6. Organizing inter-religious youth camps and exchange programmes affording opportunities to youth from different religious groups for staying together and working together animated by the spirit of the basic unity of all religions and sections of people.   Taking steps to see that the mass media are not used to promote communal hatred and inter-religious feuds and to use the force of religion to combat violence prompted by the abuse of alcohol and improper use of drugs.

8. Enlisting the co-operation of all sections of the society for carrying out these programmes. Special emphasis may be laid on the role of religious leaders, teachers and parents, scientists, journalists, youth, women and voluntary organizations so that,

a) Religious leaders and leaders of caste based organizations realize  that their duty is to stress the positive role of religion for promoting peace and understanding.

b) Journalists should make an attempt to stress the positive role of religion and highlight constructive efforts made be organizations and others in promoting harmony and good-will instead of going after sensational news.

c) Women and women’s organizations have to play a very important  and specific role in promoting peace. This, they can do by educating  children at home as also by participating in all programmes, especially those meant to give an idea of the havoc wrought by  war. They should also lend strong support to protests against the misuse  of the mass media.

9. Text-books should carefully be selected in schools and colleges. Books containing negative ideas that militate against religious harmony should be

discarded and only those with positive integrating ideas should be encouraged.

10. Good books from different religions in one language may be translated into other languages.

11.Study of comparative religions be introduced in the curricula at all levels.

12. Research on comparative religions may be promoted. Projects which      come under this umbrella be suitably assisted.

13. Lectures be arranged and symposia and seminars held frequently on religious faiths and strengthening of secularism.

14. Steps to celebrate all religious festivals by all sections together be thought about. Exchange of gifts, mutual invitations and visits during important religious festivals be encouraged.

15. The activities of Youth Movements like the Shanti Sena of Gandhi which strives to promote religious tolerance and training of youth in nonviolence be studied and if possible similar efforts initiated on a larger basis both in the educational institutions and outside.

16. Youth camps be organized on a regular basis and attendance at these camps may suitably recognized

 17.  Sports and games will help greatly to bring about emotional integration of people. Hence, they should be encouraged. Greater emphasis should be given to organize such activities on inter-state basis.

18. Inter-religious prayers may be organized, if possible in universities and colleges in which songs from different religions may be sung and passages from different scriptures read.

19. The students may be encouraged to visit different places of worship of all religions. These should be accompanied by due explanations of special features.

20. Discussions, debates, and groups singing bring the students closer physically and emotionally and thus help to understand each other better should be encouraged in educational institutions.

21. Group singing has become almost a rare phenomenon. Singing together brings people together. Hence group singing should be arranged. The UGC’s initiative to set-up music choir groups in each college be taken advantage of.

22. Efforts to offer courses/programmes on inter-religious, inter-communal harmony be encouraged.

23. A new type of education is needed for developing a better integrated  learner by revision of courses of study and formulation of schemes of national education from the lowest to the highest, with the purpose of promoting study other religions.

24. Establishment of cells for combating ideas which militate against religious tolerance.

25. Insistence of norms or codes of conduct for religious head, parents, teachers, for students for members of political parties and indeed for citizens of every class for promotion of all ideas which produce unities amidst diversities in religion and culture.

26. A restructure of the education system in order to make it a genuine vehicle of individual transformation and societal change might be a pious wish in the light of the tremendous and imponderable factors. Without demanding any such thing can’t we think in terms of introducing within the existing system programmes that would facilitate teacher-taught dialogue.

27. The Japanese and Chinese system of education holds out hope so far as it would help the young minds shed sloth and aversion to physical labour. Gandhi’s words in this context are worth remembering. ‘ The first step in the practice of socialism is to learn to use your hands and feet. It is the only way to eradicate violence and exploitation from society’.

28. The school and college should become the springboard of every kind of artistic innovations which would in the long run reduce the tyranny of text books about which students keep on complaining.

29. A three-way partnership between the school, the home and community should be the aim and we have the extremely valuable experiences of countries which gained tremendously from fostering this partnership. These countries have demonstrated how the school, home and community were to be made responsible for a specific part of the educational task. Schools and colleges, if they have to become functional centres of learning, have to become the nerve centres of the aspirations of the community. The responsibility of parents and others in joining whichever way the efforts of teachers and other education experts is to be stressed and creative involvement of community is to be encouraged.

30.The Shantisena and the Gandhi Peace clubs in educational institutios:the joint initiative of Indian Council of Gandhian Studies, The Shanti Sena Centre in Trivandrum, Kerala Gandhi Smarak Nidhi and the Yuvsatta of Chandigarh to set up Gandhi Peace Clubs/Shantikendras in educational institutions is found to be a very laudable initiative which needs to be examined for wider adoption by national agencies and governments.

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What the younger brother of former President of the US President John F Kennedy said should inspire us to go forward with undaunted courage and conviction: ‘Let no one be discouraged by the belief there is nothing one man or one woman can do against the enormous array of the world’s ills – against misery and ignorance, injustice and violence… Few will have the greatness to bend history itself; but each of us can work to change a small portion of events, and in the total of all those acts will be written the history of this generation.

      It is from the numberless diverse acts of courage and belief that human history is shaped. Each time a man stands up for an ideal, or acts to improve the lot of others, or strikes out against injustice, he sends a tiny ripple of hope and crossing each from a million different centers of energy and daring, those ripples build a current which can sweep down mightiest walls of oppression and resistance.

I would like to close this discussion by citing a poem by the Persian Poet-Philosopher Hafiz

I

Have

Learned

So much from God

That I can no longer

Call

Myself

A Christian, a Hindu, a Muslim,

A Buddhist, a Jew.

The Truth has shared as much of Itself/With me

That I can no longer call myself

A man, a woman, an angle

Or even pure

Soul.

Love has

Befriended Hafiz so completely

It has turned to ash

And freed

Me

Of every concept and image

My mind has ever known.

It is a long road, no doubt, but is there anything that sustained efforts of man have not brought under control? The communal Frankenstein has to be tamed and unless a concerted move as desired by Gandhi is made, this heartless monster will claim many more victims and all our claims of being civilized would sound hollow. Let us spare no efforts in propagating the essence of what Gandhi said about religion and secularism. But then secularism, like the ideal of democracy is something that has  to be practised rather than preached.

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