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.
.
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.
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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