Thesis (S.M. in Architecture Studies)--Massachusetts Institute of Technology, Dept. of Architecture, 2013. / Cataloged from PDF version of thesis. Page 203 blank. / Includes bibliographical references (p. 197-202). / In India, rivers hold profound meaning formed by sacred rituals, and traditions. Today, urban waterfront degradation has led to a focus on the greater good implemented through modern objectives of development, leading to a tension between past and present modes of city-river interface. In the state of Gujarat, India, the Sabarmati Riverfront divides Ahmedabad into the east and the west, the old city and the new city, characterized by populations varying in religious, social, and financial status. Due to the tension between the two sides, the river is a physical and sociological barrier between the two 'worlds'. Howard Spodek in Shock City portrays Ahmedabad stepped in shocking contradictions: a city of extraordinary economic growth and innovation, horrendous communal violence and appalling poverty. In order to address the divide, the Sabarmati Riverfront Development Corporation (SRFDC) was formed in 1997 to stitch together both sides and create a unique global identity for the city via a modern model of riverfront development. Today, as the decade long effort comes to fruition, it has expanded the outlook of its inhabitants but can also be critiqued as a heavy handed approach that has marginalized the lower rungs of society In order to demonstrate a new cultural model of riverfront development that situates itself between the modern model and traditional Indian riverfront urbanism, this thesis takes inspiration from multiple perspectives via the following three analyses: Firstly, a historiography of India riverfront urbanism leads up to the analysis of the Sabarmati Riverfront Development. Secondly, a conceptual framework is created via an analysis of an alternative cultural model along the Sabarmati, the Gandhi Ashram. Thirdly, a downstream sites' contemporary relationship with the Gandhi ashram is traced in order to propose and develop a new riverfront design framework through a cultural approach which integrates across multiple scales. This strategic focus area is developed as a contemporary embodiment of the inclusive spirit of the ashram, resulting in a landscape which is truly exemplary of the consciousness of unity, communal identity and diversity which can lift Ahmedabad beyond Shock City, beyond the current SRFD, and beyond the Gandhi Ashram today. / by Sreoshy Banerjea. / S.M.in Architecture Studies

Book Summary: Treating the cultural giants of the 20th century, this volume traces their reading habits and intellectual development, as well as their contributions to Western culture. Suggesting the literary influences on these figures, the book includes 355 entries on people from a broad range of fields, including scientists, politicians, business figures, writers, religious leaders, and figures from the performing arts and popular culture. The volume is a handy companion to Powell's earlier volume, Biographical Dictionary of Literary Influences: The Nineteenth Century, 1800-1914. Reflecting non-Western influences on Western culture, the volume includes such Asian and African figures as Mohandas Gandhi and Wole Soyinka, while also covering the significant Western figures. As the volume recognizes, forms of cultural influence evolved in the 20th century to include more aural and visual influences. Yet the volume still reveals fascinating literary influences throughout the century.

This thesis examines the implications of the operation of the Armed Forces (Jammu & Kashmir) Special Powers Act 1990 (“Act”) on Kashmir from human rights perspective. It draws a comparison between the Act and the existing penal legislations in India. It proposes that the Act should be repealed and actions of the armed forces should be governed by the already existing penal legislations. It suggests amendment of similar state and central legislations conferring immunity to the armed forces. The precondition of approval of the Central Government for instituting a legal proceeding should be removed. It proposes constitution of special grievance cells at district levels to adjudicate cases against the armed forces before being referred to the higher courts. The thesis urges the Indian Government to approach the issue of Kashmir following principles of Ahimsa (“non–violence”) and Satyagraha (“insistence on truth”) adopted by Mahatma Gandhi during the Indian independence struggle.

This thesis examines the implications of the operation of the Armed Forces (Jammu & Kashmir) Special Powers Act 1990 (“Act”) on Kashmir from human rights perspective. It draws a comparison between the Act and the existing penal legislations in India. It proposes that the Act should be repealed and actions of the armed forces should be governed by the already existing penal legislations. It suggests amendment of similar state and central legislations conferring immunity to the armed forces. The precondition of approval of the Central Government for instituting a legal proceeding should be removed. It proposes constitution of special grievance cells at district levels to adjudicate cases against the armed forces before being referred to the higher courts. The thesis urges the Indian Government to approach the issue of Kashmir following principles of Ahimsa (“non–violence”) and Satyagraha (“insistence on truth”) adopted by Mahatma Gandhi during the Indian independence struggle.

This paper suggests nonviolence in the United States was a form of moral being with roots in Gandhism and the Christian tradition whose central architect was James M. Lawson, Jr. Commonly described as a leading tactician of nonviolence in the United States, this paper argues Lawsons primary contribution to nonviolence was not tactical but intellectual, the adaptation of Gandhism into a mode of moral being calibrated to the particular political and racial context of the US South. Conceived as a moral method of social engagement, the politics of nonviolence contrasted sharply with the immoral system of racialized violence in the US. In tracing the intellectual lineage of nonviolence through the thinking and writings of Mohandas Gandhi, A.J. Muste, Howard Thurman, and James M. Lawson, this paper argues James Lawsons reinterpretation of these previous religious intellectuals led him to conceive of nonviolence as a moral mode of political being in the modern United States.

碩士 / 國立嘉義大學 / 教育學系研究所 / 104 / The article aims to state the concept of civil disobedience in combination with the implications of civic education, with the explorations for its inspirations and reflections. There are five chapters in this article. The first chapter is an introduction to research background, motivation, questions, purposes, methods, and scope. The second chapter is to interpret the context of civil disobedience and analyze its meanings through the four scholars’ point of view, including Henry David Thoreau, John Rawls, Hannah Arendt, and Ronald Dworkin. The third chapter is to discuss civic education, citizenship, and civic literacy in relation with civil disobedience. The fourth chapter is to account for how civil disobedience works in these practical cases, especially in Gandhi, Martin Luther King, Jr., Tunisian Revolution, and 318 Sunflower Movement. The fifth chapter is the conclusion of the explorations for civil disobedience in civil society, bridging the interrelation and interdependence between these two concepts.

A dissertation submitted in fulfillment of the requirements for the degree of Master of Theology University of Zululand, 2004 / In this dissertation I explore the relevance of Christ's teachings on peace, and its effectiveness over the years, namely, through the lives of three individuals, Leo Tolstoy, Mahatma Gandhi and Martin Luther King Jr. Special attention is paid to each one's philosophy of non-violence as well as their understanding and application of the concept resist not evil by force. Included also are current thoughts pertaining to non-violence. My conclusion is that the doctrine of non¬violence requires much more than just abstinence from violence to be effective. It involves a change in mindset, emotional responses, spiritual accountability, social transformation, self-worth, discipline and most importantly restraint. This study is based on qualitative research conducted by myself. It will show that the ultimate source of peace is God, through our Lord Jesus Christ.

Oggetto della ricerca è lo studio del National Institute of Design (NID), progettato da Gautam Sarabhai e sua sorella Gira, ad Ahmedabad, assunta a paradigma del nuovo corso della politica che il Primo Ministro Nehru espresse nei primi decenni del governo postcoloniale. Obiettivo della tesi è di analizzare il fenomeno che unisce modernità e tradizione in architettura. La modernità indiana, infatti, nacque e si sviluppò con i caratteri di un Giano bifronte: da un lato, la politica del Primo Ministro Nehru favorì lo sviluppo dell’industria e della scienza; dall’altro, la visione di Gandhi mirava alla riscoperta del locale, delle tradizioni e dell’artigianato. Questi orientamenti influenzarono l’architettura postcoloniale. Negli anni ‘50 e ’60 Ahmedabad divenne la culla dell’architettura moderna indiana. Kanvinde, i Sarabhai, Correa, Doshi, Raje trovarono qui le condizioni per costruire la propria identità come progettisti e come intellettuali. I motori che resero possibile questo fermento furono principalmente due: una committenza di imprenditori illuminati, desiderosi di modernizzare la città; la presenza ad Ahmedabad, a partire dal 1951, dei maestri dell’architettura moderna, tra cui i più noti furono Le Corbusier e Kahn, invitati da quella stessa committenza, per la quale realizzarono edifici di notevole rilevanza. Ad Ahmedabad si confrontarono con forza entrambe le visioni dell’India moderna. Lo sforzo maggiore degli architetti indiani si espresse nel tentativo di conciliare i due aspetti, quelli che derivavano dalle influenze internazionali e quelli che provenivano dallo spirito della tradizione. Il progetto del NID è uno dei migliori esempi di questo esercizio di sintesi. Esso recupera nella composizione spaziale la lezione di Wright, Le Corbusier, Kahn, Eames ibridandola con elementi della tradizione indiana. Nell’uso sapiente della struttura modulare e a padiglione, della griglia ordinatrice a base quadrata, dell’integrazione costante fra spazi aperti, natura e architettura affiorano nell’edificio del NID echi di una cultura millenaria. / The subject of this research is the National Institute of Design (NID) designed by Gautam and his sister Gira Sarabhai in Ahmedabad. My aim is to analyze the phenomenon that blends modernity and tradition in architecture as an expression of the new politics that the Prime Minister Nehru advocated in his leadership after Independence. Indian modernity emerged as a double faced Janus: on the one hand the Prime Minister Nehru promoted a widespread modernization fostering industrial, scientific and technological development; on the other hand Gandhi’s ideas aimed to rediscover the local, ancient tradition, crafts and rural life. These orientations shaped postcolonial architecture. The focus is on Ahmedabad, the city which was greatest architectural upheaval, where young Indian architects (Kanvinde, Sarabhai, Correa, Doshi, Raje, Kapadia) could confront themselves with Western modern masters - among them Le Corbusier and Kahn - searching for their own architectural identity. The engines of such great upheaval were two: enlighten clients eager to transform the society and modernize their city; the presence of modern masters, who came to Ahmedabad from 1951, invited from the same customers to design buildings for the city. A new direction for Indian architecture was evident right in Ahmedabad. A city where both the visions for a modern India strongly tackled. The biggest effort of Indian architects was the attempt to reconcile these two aspects, the ones which came from international influences and the ones which arose from the spirit of tradition. NID is one of the best example of this search for a synthesis: it shows Wright, Le Corbusier, Eames, Kahn’s legacy but also echoes from Indian architecture such as the pavilion structure, the square grid, open spaces and a perfect merge between nature and architecture.

An intellectual biography of An Ch'angho, the study explores the life, thought and activities of the founding father of the Republic of Korea who unified the Provisional Government, wrote the first republican constitution and waged the war of independence against Japan. Comparable to Sun Yat-sen of China or Gandhi of India, An Ch'angho was a republican revolutionary like Sun and an ethico-spiritual leader like Gandhi. Yet, as a "Revolutionary-Democrat", An Ch'angho not only championed constitutional democracy but also led the efforts for the war of independence. The pioneer of Korean democracy, An Ch'angho was also an institution-builder, constitution writer and military strategist. A revisionist effort, the aims of the inquiry are two-fold: first, to shed new light on how the idea and practice of democracy were introduced to Korea through the nationalist movement, and second, to rectify the previous misjudgments of An Ch'angho by revealing the genuine nature of his nationalist ideology and strategy by investigating his private papers for the first time. As the most significant and extensive collection among Korean nationalists, the An Ch'angho Collection of private papers not only provides valuable insights into his role as the chief architect and strategist of nationalist movement but also offers a rare glimpse of the actual modus operandi of the worldwide network of exile and underground activities. Among others, the private papers of So Chaep'il (1866 -1951) and An Chunggun (1879- 1910) are also consulted. Overcoming a storm of academic controversy, the revisionist findings replace the earlier conceptions of An Ch'angho as a "gradualist-pacifist" or "cultural nationalist", the ideé fixe that had not been questioned since the 1960s. Defining An Ch'angho as a "revolutionary-democrat", the study delineates his comprehensive vision and systematic strategy to achieve independence and democracy.

碩士 / 國立政治大學 / 國家安全與大陸研究碩士在職專班 / 102 / India, one of the BRIC countries, is now the world's largest democracy country. It is not surprised that India increased increased rapidly after the end of the Cold War with its population, diversitical social cultural, rich resources and high-tech talent. But a century ago, this rising country, was severely squeezed colony, the Himalayas, the Iranian plateau and the Indian Ocean, can not make it from alien invasion. In 1498, the Western colonizers, Portuguese, come out on top to establish a maritime colonial empire in India first; 1526, from Central Asia Pakista, Zahir al-Din Muhammad Babur, in India established the subcontinent unprecedented powerful empire - Mughal Empir. But in 1580, the decline of Portugal, in 1707, the decline of Mughal empire, and the UK instead. Since 1757 the British East India Company obtained Bangladesh, 1947 returned to India, the land of the long-term squeeze from British, made India's economic backwardness, endless outflow of wealth, the people poor and suffered pain. So the people of India to wake up at Gandhi (Mohandas Karamchand Gandhi), Jinnah (Muhammad 'Ali Jinnah), Nehru (Jawaharlal Nehru) and other intellectuals, led by the Congress Party (Indian National Congress established at 1885), advocated constitutional reform and autonomy. To 1947, India finally get rid of colonial identity, become a independent nation. But in this process, because of the policy by the British authorities to facilitate the colonization taken "divide and rule", or the religious differences in Indian society, caste differences, make India's independence along with India and Pakistan partition founding and leave far intractable Kashmir issue, and the nuclear arms race derived. Therefore, this article will attempt to explore the reasons for India before independence in post-conflict arising by British colonial rule, and the social and cultural characteristics of India.