Seventeen years ago, on January 30, 1948, right -wing militants killed MK Gandhi in response to solidarity with Muslims who suffered from riots after the partition. A few days ago, Gandhi broke his last fast after receiving promises from the leaders of the religious community that the Muslims of India would be protected and those who were forced to allow their homes to return.
He paid the pledge of religious coexistence in India with his life. Someone would think that his support for Muslims would give him a tall support in Pakistan, but it is not. During the riots in 1950, his statue was pulled down in front of the Sindh High Court in Karachi. The role of the Leader of the Congress and his opposition to their division means that their teachings have no place in our history books.
It is a pity because we can learn a lot from the unique leader of the South Asian. Many aspects of his point of view were upset, and some of his great contemporaries, such as Dalit leader BR Ambedkar and progressive author Rabindranath Tagore, did not agree with many of their views. But the effects of Western imperialism, the role of spiritual morality in the public life and the dark aspects of modernity, Gandhi’s insights are not only for the South Asians, but also for a world that used well -worn the theory. It is becoming more difficult to make. Seminary analysis samples in the left or right.
We can learn from the unique leader of the South Asian.
I discuss three of these insights: First, Gandhi’s point of view to accommodate radical diversity in society, it rejects Western models of economic growth and eventually political resistance to non -violence. Commitment.
How should many layers of religious and cultural diversity be adjusted in India? This was a huge challenge for Indian politics before 1947 and is an existence in South Asia today. Gandhi believed that radical diversity in independent India could live together because he had thousands of years before European colonialism. In Hindu Swaraj, he writes that the essence of India’s national identity and its continuity is the basis of its “faculty of teachers”. For Gandhi, in view of the deep religious morality of the people of India, the elimination of religion from public life was neither possible nor desired. He believed in the spiritual morality of all religions to create a common political morality.
Second, Gandhi believed that the western models of economic growth could not be sustained by the planet. He understood that the global south would rapidly accelerate industrial inequality and eliminate natural resources. He advocated local development driven by a co -operative -based village, and led campaigns to boycott Western industrial equipment.
He was a critic of rejecting Gandhi’s west. Tagore writes that such a rejection process has paid the process of pavedism and has demanded a “real meeting of the East and the West”. After independence, India did not adopt Gandhi’s economic vision and headed for industrial and centrality. Although Gandhi’s prescriptions may be passionate, it is surprising to see that in this period of climate destruction, it is surprising to see that the environmental sustainable economies are demanded contemporary and on a small scale, local production production resonates with its suggestions. Is
Finally, its affiliation affects workers everywhere with non -violent resistance. He advocated non -violence for his own sake, as a principle in respect of life, while showing that non -violence is also a source of effective strategy. European imperialism justifies itself as a ‘civilization’ mission. It was very important to discredit it to end its domination. The Dundee March led in 1930 became a global example of non -violence resistance through direct action to retrieve salt by violating salt tax from the coast.
Gandhian non -violence has been criticized by Arvindhiti Roy, who notes that people who perform resistance to non -violence are not available to backward people without the audience. Although we should consider the point of view of various struggles, it is clear that Gandhi’s non -violence message has been influenced by diverse movements like Baka Khan’s excavator Khadtagers and the 1960s civil rights movement in the United States. – Martin Luther King Jr. said that Gandhi’s resistance to non -violence “is the only moral and practically stable way that is open to the oppressed people in the struggle for freedom”.
Gandhi has better predicted any major leaders of the 20th century, the destruction of the powerful states with the powerful states with major armies, and the anti -democratic tendencies in economic and political systems. We must critically engage with our views to promote intellectual and moral resources in Pakistan that we need to make a national identity that still eliminates us.
The author is a lawyer.
Dawn, appeared on January 29, 2025
