Gandhism designates the ideas and principles Gandhi promoted; of central importance is nonviolent resistance. A Gandhian can mean either an individual who follows, or a specific philosophy which is attributed to, Gandhism. M. M. Sankhdher argues that Gandhism is not a systematic position in metaphysics or in political philosophy. Rather, it is a political creed, an economic doctrine, a religious outlook, a moral precept, and especially, a humanitarian world view.
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Brahmajosyula Subrahmanyam (1891–1936) was an Indian social activist. He was strongly influenced Mahatma Gandhi and Gandhism.
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The League Against Gandhism, initially known as the Gandhi Boycott Committee, was a political organisation in Calcutta, founded by the underground Communist Party of India and others to launch militant anti-Imperialist activities. The group took the name ‘League Against Gandhism’ in 1934.Roy Subodh, Communism in India – Unpublished Documents 1925-1934. Calcutta: National Book Agency, 1998. p.
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Towards his academic achievements, he has earned three doctorate degrees, a PhD in Jainism, a D.Litt. in Hindu thought and another D.Litt. in Political Science in Gandhism and was awarded emeritus fellowship. He is a prolific writer and has authored and edited about 50 books, mostly on Gandhism and Indian philosophy and culture both in English and Hindi.
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Ostergaard married Eva Dryden in 1948. He and Eva spent several years living in India while he researched and wrote about Gandhism. They had a son, Magnus.
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M.M. Sankhdher argues that Gandhism is not a systematic position in metaphysics or in political philosophy. Rather, it is a political creed, an economic doctrine, a religious outlook, a moral precept, and especially, a humanitarian world view. It is an effort not to systematize wisdom but to transform society and is based on an undying faith in the goodness of human nature.M.M. Sankhdher, "Gandhism: A Political Interpretation", Gandhi Marg (1972) pp.
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The League Against Gandhism, initially known as the Gandhi Boycott Committee, was a political organisation in Calcutta, India, founded by the underground Communist Party of India and others to launch militant anti-Imperialist activities. The name of the group referred to the opposition of the communists to the compromise politics of Mohandas Karamchand Gandhi. The group took the name 'League Against Gandhism' in 1934.Roy Subodh, Communism in India – Unpublished Documents 1925–1934.
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Angered by the workers' demands, factory owner decides to shut it down. Jay's son Harsh (Tirth Sharma) believes in Gandhism and plays a key role in raising the workers' issues.
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Shefalee Vasudev (20 October 2003) Chauri Chaura village that became metaphor for Gandhism gets entangled in criminal violence. India Today. Retrieved on 2018-12-12. He restarted his daily Hamdard, and left the Congress Party.
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The nucleus of the Bengal Labour Party became members of the Communist Party of India. Roy took part in events organized by the League Against Gandhism. He played a leading role in the dock workers strike of 1934.
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The philosophy of integral humanism, like Gandhism, opposes unbridled consumerism, since such an ideology is alien to Indian culture. This traditional culture stresses putting restraints on one's desires and advocates contentment rather than ruthless pursuit of material wealth.
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She befriends Kalyani who is forced into prostitution to support the ashram, Shakuntala, one of the widows, and Narayan, a young and charming upper-class follower of Mahatma Gandhi and of Gandhism. For a full length summary see: plot summary.
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He became interested in Marxism, while following the Russian Revolution of 1917. He grew increasingly skeptical about Gandhism, especially about Gandhi's promotion of cottage industries as the sole solution for India's economic ills, while overlooking possibilities of an industrial economy.
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Gurunadha Pillai. During his lifetime, he donated a vast portion of his lands to the poor and the needy. He was a Municipal member of Kumbakonam during those days. S. Kumarasamy’s father G. Sivasubramaniam Pillai was a person who was totally devoted to Gandhism principles.
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Mahatma Gandhi, leader of the Indian independence movement and advocate of nonviolent resistance. Mahatma Gandhi (1869–1948) of India was one of the most influential spokesmen for peace and non-violence in the 20th century. Gandhism comprises the ideas and principles Gandhi promoted. Of central importance is nonviolent resistance.
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A Second Innings couple adopt Circuit as their son and Sunny and Simran had a happy life. Lucky then begins studying Gandhism, Gandhi and Gandhigiri, resulting in him too hallucinating Gandhi. Kkhurana has also removed the extra K in his name to become Khurana only, denying Maharaj's false prediction.
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In the second movie, Lage Raho Munna Bhai, Munna Bhai becomes a faux professor. He begins to have visions of Mahatma Gandhi who persuades him to stop pretending he is a professor and teaches him to help other people solve their problems through Gandhism, which Munna Bhai terms Gandhigiri.
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During the Cold War, this line of thought would further result in Mao Zedong Thought, Maoism, Ho Chi Minh Thought, Hoxhaism and Titoism. As industrialisation enabled the rise of colonialism, this was accompanied by the ideology of Imperialism. Later, anti-imperialist ideologies would counter this, such as Gandhism and Nasserism.
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The film which is set in the background of early nineties of Kozhikode portrays the life of Harischandran (Vinay Forrt), an anarchist and a drunkard, who is an employee at the Aakashvani radio station. His life changes totally when he starts anchoring the programme named "Gandhimargam" and starts following Gandhism.
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Finishing her education, she became friends with some members of the extremist Jugantar party, and was quickly converted from her original Gandhism to the cult of armed resistance. In 1930 she left home and took a job as manager of a hostel for poor women. There she stored and couriered, bombs and bomb-making materials for the revolutionaries.
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Rao borrows the style and structure from Indian vernacular tales and folk-epic. Rao returned to the theme of Gandhism in the short story collection The Cow of the Barricades (1947). The Serpent and the Rope (1960) was written after a long silence during which Rao returned to India. The work dramatised the relationships between Indian and Western culture.
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Janmabhoomi was founded by Indian freedom fighter Amritlal Sheth, who also founded Saurashtra Trust in 1931. Initially, Amrithal created an English language paper named The Sun, which performed poorly. On 9 June 1934, Amritlal started publishing Janmabhoomi in Gujarati as a nationalist publication. The paper was supportive of Gandhism and instituted a policy of avoiding sensationalist journalism.
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Personally and professionally, he dedicated his life to Khadi and Gandhism. In 1944, he joined the Kerala branch of Charkha Sangh. He also dabbled at art—the picture of Bharat Mata that he drew was featured on the cover of Mathrubhumi Azhchappathippu in 1946. In 1947, he became the in-charge the Oorijita Khadi Kendra in Payyanur, under the then Madras Government.
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Javdekar was a social democrat in his political thinking, and was influenced by the political and social views of Mahatma Gandhi. In his 1954 book सर्वोदय आणि समाजवाद (Sarwodaya and Samajwad), he propounded Satyagrahi Samajwad (सत्याग्रही समाजवाद) philosophy, attempting to amalgamate Marxism and Gandhism. He also attempted to reconcile the views of Tilak and Gandhi in his book लो. टिळक व म.
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He eventually became the Head master of the school, a post he resigned from, as he felt it was interfering with his literary activities. He continued as a higher secondary teacher in the same school. During his younger days he was a proponent of the Thani Tamil Iyakkam (Pure Tamil movement) and Gandhism. In his later life he became a supporter of Marxism.
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In the second installment of the series, Munna Bhai poses as a professor of history in order to meet with a radio jockey whose voice he has fallen in love with. She asks him to give a lecture on Mahatma Gandhi, and as a result, he becomes a proponent of Gandhism and uses it to solve modern life problems of the people.
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Gandhi encourages Munna to tell the truth to Janhavi, but Munna resists. With Gandhi's help, Munna succeeds in impressing Jahnavi and cultivates a new lifestyle based upon Gandhism. Munna starts to co-host a radio-show with Janhavi and Gandhi's image, guiding his audience to use Gandhigiri to solve everyday problems. Lucky Singh, an unscrupulous businessman, employs Circuit and Munna to conduct underworld activities for him.
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For a few years he worked as the acting District Engineer of Nadia. He then had a bout of illness that left him jobless for nearly three years. An ardent believer in Gandhism he tried to make both ends meet by spinning yarns in Charkha and by producing home made match boxes with the help of unemployed village boys . It is needless to say that nothing worked.
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Kagadani Najare (1947) is his satirical essays on followers of Gandhi. His Samuli Kranti (1948) includes his original thoughts and commentaries on religion, society, economics, politics and education. His two volumes of Sansar Ane Dharma (1948) includes his critical views on religion. Gandhi Ane Samyavad (Gandhi and Communism/Gandhi and Marx, 1951) is a collection of series of essays published in Harijan which compares Gandhism and Communism.
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Mitra joined in Non-cooperation movement while studying M A. in University of Calcutta. He went to Etawah with his friend another revolutionary Bankim Mukherjee to organise grass route people in support of Gandhism. In 1921 he was arrested and imprisoned in Naini jail for one year. After release Mitra personally met with Mahatma Gandhi at Sabarmati Ashram and worked with him continuously three years.
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During his time in Meerut, Spratt learnt to read Hindi and one of the first books he read was Atmakatha by Mahatma Gandhi. On doing so, he resolved to write a study of Gandhi and while in Belgaum wrote his book on the Mahatma entitled Gandhism: An Analysis. While in confinement, Spratt also wrote the foreword for Peshawar to Moscow: Leaves from an Indian Muhajireen's Diary by Shaukat Usmani.
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Rao relocated to the United States and was Professor of Philosophy at the University of Texas at Austin from 1966 to 1986, when he retired as Emeritus Professor. Courses he taught included Marxism to Gandhism, Mahayana Buddhism, Indian philosophy: The Upanishads, Indian philosophy: The Metaphysical Basis of the Male and Female Principle, and Razor's Edge. In 1965, he married Katherine Jones, an American stage actress. They had one son, Christopher Rama.
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Gandhism is the collection of inspirations, principles, beliefs and philosophy of Mahatma Gandhi, who was a major political leader of India and the Indian independence movement. It is a body of ideas and principles that describes the inspiration, vision and the life work of Gandhi. It is particularly associated with his contributions to the idea and practice of nonviolent resistance, sometimes also called civil resistance. Gandhian economics are the socio-economic principles expounded by Gandhi.
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The film is set during World War II and centres upon the letters written by Mohandas Gandhi (Avijit Dutt) to Adolf Hitler (Raghubir Yadav), and around the relationship of Hitler with his long-term lover Eva Braun (Neha Dhupia), whom he married in his final days in the Berlin bunker in which they died. The film depicts the difference between the ideologies of Gandhi and Hitler and claims the superiority of Gandhism over Nazism.
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Honeymoon is a take on the life of a newlywed couple in the backdrop of a slum. I Love My Appa is a family drama set in the backdrop of a typical Brahmin colony in Kalpathy in Palakkad. Marichavarude Kadal is about the decline of Gandhian principles in the modern era. It flits between past and present, as the tale of an elderly couple wedded to Gandhism is narrated, in the backdrop of sea.
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H Cannappen Velusingham Velupillai (14 September 1914 - 1986) was a Ceylonese trade unionist, politician and poet. Velupillai was born on 14 September 1914 in Madakumbura, the son of a relatively wealthy Kangani family. He received his education at the St. Xavier's College, Nuwara Eliya, Hatton Methodist College (now Highlands College), and Nalanda College, Colombo. Velupillai joined the Plantation Trade Union Movement and was inspired by Gandhism ideology and the Tagore school of thought.
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Master ji (Tom Alter) is a retired teacher in Sonapur. He teaches the local children principles of Gandhism and environmental conservation. Meanwhile, a businessman meets a corrupt politician (Manoj Bakshi) with a scheme to cut down the forest near Sonapur for a development project and displacing all its inhabitants. Master ji starts a protest against the project and is murdered for it ; the children of Sonapur and the nearby city come together to stop the project.
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When first introduced to Gandhism and the Ramakrishna Mission in 1930, Istrati himself had declared: "To me, the Occident is dead." In 1934, Stelescu's newspaper noted with satisfaction that nationalism was even making its comeback in the Soviet Union. Reading the Soviet press, the Stelists remarked that references to the Comintern and the cause of proletarian internationalism were being discarded, and that Mother Russia was returning in force."Presa de peste graniță", in Cruciada Românismului, November 22, 1934, p.
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Their honest friendship blossomed and Gandhi proclaimed Shrimad as his spiritual mentor. Shrimad was the one who inherited principles of truth, ahimsa and dharma which were later crystallized as the fundamental tenets of Gandhism. Shrimad died at an early age of 33 and the letters composed by him were then, the only companion of Gandhi. Mahatma Gandhi remained indebted to the teachings of his mentor and now he is celebrated as the global messenger of non-violence.
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In the 1930s, Saraswathi championed and performed marriages of devadasis and of widows remarriages along with her husband Gora. After learning about their efforts to abolish untouchability and the caste system, and towards social reform, they were invited to Mahatma Gandhi's ashram in Sevagram in 1944, where they stayed for two weeks. Along with her husband, Saraswathi established the Atheist Center in 1940. Their goal was to promote human values based on atheism, rationalism and Gandhism.
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Bahri Fazliu was born in the village of Llaushë near Podujevo (), Yugoslavia, today's Kosovo. He was the younger brother of Fahri Fazliu, PMK member who lost his life in a shoot-out with Serbian police on November 2, 1989, in "Kodra e Diellit" neighborhood in Prishtina. Bahri was one of the founders of NMLK (), and its leader after the imprisonment of Avni Klinaku. NMLK was a revolutionary movement, and a constant criticizer of Democratic League of Kosovo and Ibrahim Rugova's Gandhism.
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He took treatment there and returned by the end of the year. However, his health worsened weeks later. On 18 January 1963, he died at his modest home at Tambaram, near Chennai. About two lakh (200,000) people attended his funeral and paid their last respects to one who had toiled all his life for the common man, who symbolised the simplicity of Gandhism and who had a Periyar-like zest for social equality and the Marxist spirit to fight exploitation.
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Thirdly, > the complete exposure of the National Frontists, the legal Communists, the > germ-carriers of anti-revolutionary Stalinism. Fourthly, the rapid > revolutionisation of the masses. Fifthly, the ripening of the ideological > premises for the growth of real leftism as a result of the political > development, both national and international. The national revolution in > India has definitely jumped over the hurdles of Gandhism and has scornfully > rejected the petty bourgeois Congress Socialism which is at the service of > the Indian bourgeoisie.
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Geoffrey Nielsen Ostergaard (25 July 1926 – 22 March 1990) was a British political scientist best known for his work on the connections between Gandhism and anarchism, on the British co-operative movement, and on syndicalism and workers' control. His books included The Gentle Anarchists: A Study of the Sarvodaya Movement for Non-Violent Revolution in India (1971), coauthored with Melville Currell, and Nonviolent Revolution in India (1985), both dealing with the Sarvodaya movement. He spent the majority of his academic career at the University of Birmingham.
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He is also the author of The History of the Congress published in 1935 with an introductory note given by the Rajendra Prasad. His other popular publication was Gandhi and Gandhism . He ran successfully for Congress presidency in 1948, winning with the support of Jawaharlal Nehru, the Prime Minister of India. He was a member of the J.V.P. Committee (Jawaharlal Nehru, Vallabhbhai Patel and Pattabhi) which formally rejected the reorganization of states on linguistic lines but after a 56-day hunger strike by Potti Sriramulu the formation of Andhra State without Madras City took place.
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Socialists and communists also engineered the Tebhaga movement of farmers in Bengal against the landed gentry. However, mainstream Indian socialism connected itself with Gandhism and adopted peaceful struggle instead of class warfare. After India's independence in 1947, the Indian government under prime ministers Nehru and Indira Gandhi oversaw land reform and the nationalisation of major industries and the banking sector. Independently, activists Vinoba Bhave and Jayaprakash Narayan worked for peaceful land redistribution under the Sarvodaya movement, where landlords granted land to farm workers out of their own free will.
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He had a "deep fascination" for the cultures of the tribal and dalit peoples of India. Sebastian M. Michael, the director of the Institute of Indian Culture, writes: Wilhelm Schmidt had mentored Fuchs, however, Fuchs dissociated himself from Schmidt's culture circle theory (developed as part of the Vienna School of Ethnology in the early 1900s), which Fuchs considered to be rigid. According to Bernd Pflug (a scholar in Gandhism and developmental studies), Fuchs "accepted a somewhat more flexible form of culture area theory". Josef Salmen (a theologian and philosopher) viewed him as a cultural anthropologist.
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He was born on 19 December 1938 as the eldest child of Irumbayathu (Vaiykkam thaluk)Poovathunkal Varkey-Annamma. He studied in the Kaarikkodu- Pothi-Thalayolapparambu schools between 1945 and 1956, and at St. Thomas College Pala from 1956 to 1957. He also studied at Sacred heart college Thevara (1958-1961), University college, Trivandrum (1961-1962) and at aMaharajas College (1962-1963). He received his Masters from Kerala University for Malayalam and English, and the Masters Gandhism from Madhura university, Ph.D from Calicut university, and passed B.A. and M.A. with first rank.
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The Atheist Centre is an institution founded by Goparaju Ramachandra Rao (aka Gora, 1902–1975) and Saraswathi Gora (1912–2006) to initiate social change in rural Andhra Pradesh based on the ideology of Gandhism and Atheism. Founded in 1940 at Mudnur village in Krishna district in Andhra Pradesh, India the Centre was later shifted to Vijayawada in 1947. As a member organisation of the Federation of Indian Rationalist Associations, the Atheist Centre endorses the Amsterdam Declaration 2002. The institution received the International Humanist and Ethical Union's International Humanist Award in 1986 for pioneering in the field of social work.
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Bose had been reading the works of Mahatma Gandhi since his college days, and his Selections from Gandhi (1934) remains a broad and useful anthology of Gandhi's work. Between 1934 and 1947, Bose started working closely with Gandhi, and served as his secretary in the mid-1940s. He developed a broad appreciation for his ideology, which is reflected in his analytical Studies in Gandhism (1940). This period is covered in his My Days with Gandhi (1953) which describes the last decade of Gandhi's life, particularly his courageous stance in personally moving into areas with fierce communal violence (Noakhali genocide 1947).
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Rustin had applied nonviolence with the Journey of Reconciliation campaign in the 1940s, and Wofford had been promoting Gandhism to Southern blacks since the early 1950s. King had initially known little about Gandhi and rarely used the term "nonviolence" during his early years of activism in the early 1950s. King initially believed in and practiced self-defense, even obtaining guns in his household as a means of defense against possible attackers. The pacifists guided King by showing him the alternative of nonviolent resistance, arguing that this would be a better means to accomplish his goals of civil rights than self-defense.
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Ostergaard regularly contributed to anarchist and pacifist periodicals, sometimes publishing under the name Gaston Gerard (an anagram of G. N. Ostergaard), and was a trustee of Peace News and the Friends of Freedom Press. He was one of a number of writers who contributed to the development of anarcho-pacifist thought and action during and shortly after the Second World War; others included Read, Alex Comfort, Nicolas Walter, David Thoreau Wieck, Dorothy Day, and Paul Goodman. Drawing on Gandhism, he argued that nonviolence offered a way to reconcile political principles with tactics and to envision of a society without organized coercion.
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Over the course of his life, he began by advocating a path of non-violence, later embracing violence, and then adopting a non-violent approach to negotiation and reconciliation. When endorsing violence, he did so because he saw no alternative, and was always pragmatic about it, perceiving it as a means to get his opponent to the negotiating table. He sought to target symbols of white supremacy and racist oppression rather than white people as individuals, and was anxious not to inaugurate a race war in South Africa. This willingness to use violence distinguishes Mandela from the ideology of Gandhism, with which some commentators have sought to associate him.
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He was a member first of the Calcutta and then Hooghly district Congress committees. During this period he also came in contact with Bhupendranath Dutta (brother of Narendranath Dutta, better known as Swami Vivekananda), one of the known early communists in India, who introduced him to works by Lenin (autobiography - Kashtokalpito). According to his own admission in his autobiography, it was at this period that the concept of his later book "Gandhism in the eyes of an anarchist" was first formed (Kashtokalpito). However he was fully converted to the Gandhian mode of struggle by Vijay Modak, a well known philanthropist and Congress organizer of the Hooghly district.
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Ostergaard was a lifelong Gandhian. His work on Gandhism sought to reframe the thought of Mohandas Gandhi, Vinoba Bhave and Jayaprakash Narayan in terms of anarchism. The Gentle Anarchists: A Study of the Sarvodaya Movement for Non-Violent Revolution in India (1971), coauthored with Melville Currell, is a comprehensive study of the Sarvodaya movement. Ostergaard and Currell identify Sarvodaya as an Indian form of anarchism or communitarian socialism and identify points of continuity between Sarvodaya and the anarchist tradition, including rejection of private property and representative government, belief in decentralization and a synthesis of freedom and equality, emphasis on local communities, and support for direct action.
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Influenced by the Romantic thoughts of Rabindranath Tagore during the 1930s when progressive Marxist movements dominated Odia Literature, Kalindi Charan Panigrahi (the brother of Bhagabati Charan Panigrahi who founded Marxism in Odisha) formed a group called "Sabuja Samiti" with two of his writer friends Annada Shankar Ray and Baikuntha Patnaik. This was a very short period in Odia literature, later folded into Gandhian and Marxist work. Kalindi Charan Panigrahi later wrote his famous novel Matira Manisha, which was influenced by Gandhism, and Annada Shankar Ray left for Bengali literature. Mayadhar Mansingh was a renowned poet of that time, but though he was considered a Romantic poet he kept his distance from the influence of Rabindranath.
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According to Ganesan, Thangappathakkam is not about a man killing his son to receive a gold medal, but a police officer's commitment to his post. In his view, the story elucidates the code of conduct for police officers and how they should perform their duties; the character upholds justice, so the title "Thangappathakkam" (meaning gold medal) actually personifies this dutiful police officer. Within the film, Vaiyapuri calls the policy Annaism (introduced in 1973 by politician M. G. Ramachandran, described by him as "a blend of the fine aspects of Gandhism, communism and capitalism") as "Appaism" (Anna meaning elder brother and Appa meaning father), as a means of ridiculing the policy which was known for being very radical.
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All these terms have merits, and refer to largely the same phenomena. Indeed, there is a long history, in many languages, of using a wide variety of terms to describe these phenomena. The term "civil resistance" has been used increasingly for two main reasons: #It emphasises the positive (civic goals; widespread civil society involvement; and civil as distinct from uncivil conduct) rather than the negative (avoidance of the use of violence). #It conveys, more effectively perhaps than such terms as "nonviolent resistance", that a movement's avoidance of violence in pursuit of a particular cause is not necessarily tied to a general belief in "nonviolence" in all circumstances, nor to a philosophy of "Gandhism", but rather arises from the particular values and circumstances of the society concerned.
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In an interview with the Imperial War Museum in 1992, Michael Randle describes the impact Wardle on him during the first hastily organised march to Aldermaston in 1952, discussing his absolute commitment to non-violence and his firm and articulate opposition to atomic energy for any purpose whatsoever. These marches proved to be the forerunners of the much larger Aldermaston Marches in 1958 and the Campaign for Nuclear Disarmament. Profoundly influenced by Gandhism, Wardle was in demand to speak against apartheid and promoted nonviolence in many forums during the 1950s, both in the UK and internationally. He was accepted to deliver testimony before the United Nations Commission on the Racial Situation in South Africa in Geneva, 1953, where he presented with Rev Michael Scott.
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Indian Agricultural Development Since Independence, Evaluation of Land Reforms, Poverty in India, Then and Now, 1870-1970, Gandhism Reconsidered and Marketing of Raw Cotton in India are some of his other notable works and he has also edited works such as Dilemmas Of Growth: The Indian Experience and Social Change Through Voluntary Action. He was awarded the civilian honour of the Padma Bhushan by the Government of India in 1969, a year after he was honoured by the Wageningen University and Research Centre, an affiliate of the Wageningen University, with an honorary doctorate, in 1968. He died on 8 October 1998, aged 89. The story of life has been documented in several obituaries, including Remembering M L Dantwala, in the Economic and Political Weekly, and Professor M.L. Dantwala: A Tribute, in Indian Journal of Agricultural Economics, both published in 1998.
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In 1934 the school was moved to a new building that was built on the land of the municipality. In 1944 the government granted assistance to the organization but due to political reasons, the school started the benefit from 1947. During the freedom of the Republic of India from British Raj the school was successfully educating 240 students with its Hindi Wibhag (up to class 8 with 8 teachers and 175 students), Bangla Wibhag (with 4 teachers and 80 students), Sanskrit Pathshala (with 2 teachers and 25 students), Tant Charakha Wibhag, and Gandhi Granthagar to advertise Gandhism in free India. Besides being the only center to spread and advertise Rashtra Bhasha Hindi in the district, the school was known for the purity and the quality of its Khadi produced as it was mandatory for every student to learn how to run charkhas and hand loom in the presence of well-trained teachers.
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Tagore (at right, on the dais) hosts Mahatma Gandhi and wife Kasturba at Santiniketan in 1940. Tagore's politics exhibited a marked ambivalence—on the one hand, he denounced European imperialism,.. occasionally voicing full support for Indian nationalists;. on the other hand, he also shunned the Swadeshi movement, denouncing it in his acrid September 1925 essay The Cult of the Charkha (an allusion to elements of Gandhism and the Non- Cooperation Movement).. For example, in reaction to a July 22, 1904 suggestion by the British that Bengal should be partitioned, an upset Tagore took to delivering a lecture—entitled "Swadeshi Samaj" ("The Union of Our Homeland")—that instead proposed an alternative solution: a self-help based comprehensive reorganization of rural Bengal.. In addition, he viewed British control of India as a "political symptom of our social disease", urging Indians to accept that "there can be no question of blind revolution, but of steady and purposeful education".. In line with this, Tagore denounced nationalism, deeming it among humanity's greatest problems. "A nation," he wrote, "... is that aspect which a whole population assumes when organized for a mechanical purpose", a purpose often associated with a "selfishness" that "can be a grandly magnified form" of personal selfishness.
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