Through a critical examination of his oeuvre in relation to his transoceanic geographical and intellectual mobility, this dissertation argues that George Woodcock (1912-1995) articulates and applies a normative and methodological approach I term "regional cosmopolitanism". I trace the development of this philosophy from its germination in London's thirties and forties, when Woodcock drifted from the poetics of the "Auden generation" towards the anti-imperialism of Mahatma Gandhi and the anarchist aesthetic modernism of Sir Herbert Read. I show how these connected influences--and those also of Mulk Raj Anand, Marie-Louise Berneri, Prince Peter Kropotkin, George Orwell, and French Surrealism--affected Woodcock's critical engagements via print and radio with the Canadian cultural landscape of the Cold War and its concurrent countercultural long sixties. Woodcock's dynamic and dialectical understanding of the relationship between literature and society produced a key intervention in the development of Canadian literature and its critical study leading up to the establishment of the Canada Council and the groundbreaking journal "Canadian Literature". Through his research and travels in India--where he established relations with the exiled Dalai Lama and major figures of an independent English Indian literature--Woodcock relinquished the universalism of his modernist heritage in practising, as I show, a postcolonial and postmodern situated critical cosmopolitanism that advocates globally relevant regional culture as the interplay of various traditions shaped by specific geographies. I account for the relationships that pertain between this cosmopolitanism and the theories of the other most prominent Canadian cultural critics of the period, Northrop Frye and Marshall McLuhan. Woodcock's regional cosmopolitanism, advancing a culturally and politically confederate country as first established by Canadian Aboriginal civilizations, charged the ascending Romantic nationalism of the period with imperialism. As a theory of "common ground" fostering participatory agency for the post-national global village, regional cosmopolitanism offers an alternative to multiculturalism and Western humanist models of organization associated with neoliberalism.

The study sets down and assesses the record of organized militant non-violent rejection of the law for political ends by Blacks in South Africa. Its approach is historical. The study is intended to help meet a lacuna in South African historiography; it is thus not primarily concerned with the theory of non-violent resistance. The study focuses on the three main instances of sustained non-violent resistance in South Africa. The "Satyagraha" campaign of 1906-1914 led by M. K. Gandhi; the "Passive Resistance" campaign of 1946-1948 and the Defiance of Unjust Laws-(1952-1953). To permit comparison, each phase is examined under the same headings background; aims; planning and organization, leaders and participants, resistance, reaction. At its proscription in 1960, the African National Congress (ANC), and its Indian counterpart, had not succeeded in stemming the flow, let alone reversing the tide, of racial legislation. There was, as a consequence, disillusionment with the (non-violent) tactics on which the Congresses had traditionally relied. Moreover, the commitment of the Congress leadership and its organizational ability were called into question. This study seeks to redress the balance, in the belief that the shortcomings in tactics and organization have been allowed unduly to overshadow the real achievements of the resistance campaigns and those who led them. The progress made was essentially of a "preparatory" nature. The leaders succeeded, in difficult circumstances, in involving large numbers of people, of diverse background and persuasion, in co-ordinated political activity, in many cases for the first time, with important longer-term implications within and outside South Africa. Militant non-violence has played a crucial role in black political development in South Africa, it has a continuing relevance there in conjunction with violent tactics and international pressure in bringing about fundamental change.

This thesis is a social history of Bombay city in the first quarter of the twentieth century. It explores material changes in urban life consequent upon the impact of modernity and the varied range of contestations of the colonial order which they provoke. The first chapter outlines the specific nature of colonial modernism and shows its impact on the city's spatial forms and on its social relations. Representing a highly selective, power-driven, and essentially technological manipulation of modernity, it ensures distorted and differential outcomes within urban society. These conditions are considerably aggravated by the sudden impact of the First World War, the subject of the second chapter. The War increases material scarcities, worsens conditions of urban life, widens disparities between rich and poor, and intensifies colonial repression. At the same time, the crisis of war brings to the city the full potential of the revolution in communications which carries a modem discourse of civic rights. In the city, Homiman and sections of the bilingual urban intelligentsia rapidly vernacularize this discourse and diffuse it into new social contexts. This is perceived by the local colonial state as seriously threatening and subversive. The third chapter shows how Gandhi's anti-modernist rejection of the city leads to his attempts to control, and in some aspects reverse, this gathering urban momentum for an expansion in citizenship rights. The final chapter considers the new visions of urban citizenship expressed in the agitation for an expansion of civil and democratic rights, and in labour protest movements. This critical modernism looks to the future, rather than to the past, and acts as a force to humanise the city, presenting an alternative and potentially more radical challenge to the colonial state than the Gandhian movement.

The broad purpose of ‘In A City Like Delhi’ is to make an argument in favour of the positive link between spirituality and sustainability. Sustainability, at its core, requires an ethical commitment, and the thesis proposes that spirituality may be that vital means through which sustainability may be truly animated, in theory and in practice. The thesis is particularly preoccupied with considering the yet fully unrealised competence of spirituality to enrich the understanding and practise of sustainability in the urban space. To this end, it uses a very particular case study to make a modest exploration of such a conceptual association – the city of Delhi. The concept of sustainability, as articulated in the West, is primarily a secular notion. While international religious and spiritual organisations have taken up the sustainability challenge, the reverse is less true – sustainability planning is rarely conducted in a dialogue with religious or spiritual institutions and resources. In this context the case study of an Indian megacity to examine the relationship between religion, spirituality, secularism and development, is particularly interesting. The thesis explores, as one example of the potential interface, how Hindu spirituality as interpreted by Mahatma Gandhi, may usefully inform a spiritual philosophy to enliven a sustainability consciousness in Delhi. The theoretical speculations of the thesis are grounded in the local context by seeking the perspectives of twenty primary informants from Delhi who are all associated with various levels of planning and implementing development in the city. I specifically chose my interviewees from secular development backgrounds (rather than religious and spiritual representatives) because this would enrich critical understanding of how spirituality may be viewed within a secular sustainability discourse. I use their views on spirituality, sustainable development, and any affinities between the two notions to balance my own perspective, derived from both my research and my personal experience of the city of my birth. The interviews gave added depth to the environmental, economic and social challenges confronting the city of Delhi, which were already evident in the literature review. Additionally however, the interviews confirmed the hypothesis that sustainable development and spirituality together could have a productive, coherent and an even inseparable grounding union in Delhi and that spirituality may be vital in facilitating that essential shift in consciousness that a sustainable mindset requires. These findings are crucial to any study or strategy considering comprehensive sustainable development for Delhi.

碩士 / 國立臺灣大學 / 商學研究所 / 94 / Voluntary Simplicity” appeared most early in the concept of self-thrifty put forward by Gandhi in the 1930s. Later, in 1936, Gregg took the lead in explaining “Voluntary Simplicity” from the view of academy. Not until 1980s was the concept emphasized by many scholars. At present, on this topic, related researches are limited to foreign scholars, but most only stay at the field of approaching Voluntary Simple Lifestyle(VSL) consumers’ needs and motives, without exploring their follow-up behavior deeply. As for VSL researches in Taiwan, there are only comments and description about VSL consumers, lacking papers which approach VSL from the view of consumer behavior. For replenishing such kind researches, this paper tries to understand the development of VSL consumer group in Taiwan, and further inquire into the correlation between VSL awareness and other external behaviors, and how VSL affects these consumer behaviors. In this paper, VSL research is investigated by pointing at the researcher’s known people around him. Throughout the correlation analysis and regression analysis, the researcher explores the relationship among VSL and some characteristics of consumer psychology, and how this lifestyle further affects consumers’ daily behaviors and purchases in the life. Meanwhile, by comparison between consumer groups with different VSL intensities, proceeding related tests, the researcher finds out high VSL consumers’ unique demographical and behavioral characteristics. After empirical analysis, this paper discovers that personal attitude to VSL is correlated to personal inclination of nostalgia and technology anxiety. They have positive correlation between each other. And, VSL indeed affects personal behaviors and induces changes in behaviors of green consuming, healthy food, rational purchase decisions, return to the county life, simple purchase and non-price oriented purchase. Therefore, since the consumers choose to live a life of VSL, VSL would drive these consumers to fit the principle of simplicity when consuming and making purchase decisions, and to implement green consumption, healthy food and countryside living. VSL also lead them to own a more rational decision process in purchase.

abstract: The Kasturba Gandhi Balika Vidyalaya (KGBV) policy scheme launched in 2004 by the Ministry of Human Resource Development, the Government of India, aims to provide secondary level education (grade 6-8) for girls residing predominantly in minority communities, the Scheduled Caste (SC), the Scheduled Tribe (ST), and the Other Backward Caste (OBC). Since its launch, the Government of India established 2,578 KGBV schools in 27 states and union territories (UTs). The present study examines the new policy and its implementation at three KGBV schools located in rural villages of Uttar Pradesh (UP), India. The purpose was to analyze the Government of India's approach to increasing education opportunity and participation for educationally disadvantaged girls using the empowerment framework developed by Deepa Narayan. Observations at three schools, interviews with teachers and staff members of the implementation agency (i.e., Mahila Samakhya (MS)), and surveys administered to 139 teachers were conducted over a four month period in 2009. Adopting creative teaching approaches and learning activities, MS creates safe learning community which is appropriate for the rural girls. MS gives special attention to nurturing the girls' potential and empowering them inside and outside the school environment through social discussion, parental involvement, rigid discipline and structure, health and hygiene education, and physical and mental training. Interviews with the state program director and coordinators identified some conflicts within government policy schemes such as the Teacher-pupil ratios guidelines as a part of the programs for the universalization of elementary education. Major challenges include a high turnover rate of teachers, a lack of female teachers, a lack of provision after Class 8, and inadequate budget for medical treatment. Recommendations include promoting active involvement of male members in the process of girls' empowerment, making MS approaches of girls' education in rural settings standardized for wider dissemination, and developing flexible and strong partnership among local agencies and government organizations for effective service delivery. / Dissertation/Thesis / Ph.D. Educational Leadership and Policy Studies 2011

Kwame Nkrumah remains a towering figure in African history. Inspired by Mahatma Gandhi's non-violent campaign of civil disobedience to achieve political ends, he led present-day Ghana to independence in 1957. Nkrumah made Ghana a beacon of hope for not only Ghanaians but also people of African descent throughout the world. Perhaps no other African leader of the 1950s and 1960s personified the dreams, principles and aspirations of this era. At the centre of my analysis of Nkrumah's political, social and economic thought will be his own writings. I begin my re-examination of Nkrumah's life and thought by focusing on the political discourse and controversies surrounding him. The focus of Chapter 1 is his sojourn in America, where he pursued his academic studies. Chapter 2 examines his period of political activism in London between 1945 to 1947 under the ideological guidance of George Padmore. This prepared him for the leadership of the new political party he founded, the Convention People's Party, following his return to the Gold Coast in 1947. In Chapter 3,1 focus on Nkrumah's political performance, his relationship with the British colonial authorities in the period 1951 to 1957. Chapter 4 scrutinises his position on the federalist argument presented by his political enemy, the National Liberation Movement. Chapter 5 looks at politics in the post-independence period whilst Nkrumah's economic and cultural policies are the focus of Chapter 6. While in office, Nkrumah documented his thought in several publications, which will be examined in Chapter 7. His foreign policy aimed at furthering African unity will be critically assessed via the various institutional mechanisms he set up to achieve this objective in Chapter 8. After the coup, which deposed him in February 1966, Nkrumah continued to develop his political and economic convictions and this is the focus of Chapter 9. The final chapter considers Nkrumah's legacy in Ghana and on the wider Pan-African stage in contemporary Africa.

The influence of English constitutional doctrines is direct and clear upon the early Congressmen and "moderates" (Chapters I - II). Their demands were tardily and partially conceded by the Morley-M into and Montagu-Chelmsford reforms (Chapters VI - VII). The ultimate political ideal of the "moderates", and even of the home rulers (Appendix I), was colonial self-government (Chapter IV - B). The "extremists", who drew some inspiration from the Irish Sinn Fein movement (Chapter III), and the "terrorists", who followed the violent methods of their Russian namesakes (Chapter V - A), were utterly dissatisfied with the rate of political progress that the "moderate" method of political agitation had secured. Compared to the "moderates", the "extremists" and "terrorists" were more influenced by Hindu religion and culture. The reaction of religious reformers (Arya Samajists and Vivekananda), and leading thinkers (Aurobindo, Gandhi, Tagore, Coomaraswamy, and Her Dayal) to Western ideas is shown in a chapter on "Cultural Nationalism and Western Ideas". The Western contact stimulated, in social matters, movements against the undemocratic institution of caste, std, in economic matters, movements in favour of the adoption of modern industrial methods (Chapter IX). The primary sources utilized for this thesis have been of the following nature:- proceedings of Congress, other conferences, Governor-General's Legislative Council, Parliament; speeches, writings and memoirs; periodicals published in India as well as in Great Britain; and newspapers voicing opposite views, for example, The Bengalee and The Pioneer Mail. As Bengal's contribution in ideas on politics and cultural nationalism was particularly important, Bengali sources have been used extensively. Marathi sources could not be used owing to the ignorance of that language. On political questions, not only the opinions of Indians but also the reactions of Anglo-Indian administrators and publicists, and English politicians have been discussed. But the political ideas of the Muslim Leaguers have practically been left out.

As the title indicates, the thesis is concerned with the establishment and cultivation of modern standard Hindi (KhB.) in Mauritius. It treats, by way of background, the history and nature of Indian immigration to Mauritius in the 19th century and the spread and development of the Indian community there. The linguistic and cultural position of the immigrants is considered in detail. Against this background the introduction and establishment of KhB. is investigated, initially up to 1935, having particular regard to educational and religious developments, especially the opening of schools, the visits of M.K.Gandhi and M.Doctor, the foundation of the Arya Samaj, its linguistic and missionary activity and the reaction it provoked among orthodox Hindus. Account is also taken of the various individuals in Mauritius who were instrumental in effecting its establishment. The period 1935-1950 is then examined in detail and attention paid to the personalities, institutions and processes which were responsible for the further cultivation of KhB. especially the Hindi Pracarint Sabha (H.P.S.), B. Bissoondoyal and the effect of Government policy towards oriental languages. A similar examination is made of the period 1950 to the present day where particular attention is paid to the Arya Samaj, the H.P.S., the Mahatma Gandhi Institute, the Hindi Lekhak Sangh, the Parisad, the Hindi film, the role of broadcasting, and Government educational policies. A substantial section of the thesis is devoted to a critical survey of the entire corpus of Mauritian Hindi literature treated by genre: drama, poetry, essay and general works, the short story and the novel. Finally some assessment is offered of the present position of Hindi in multilingual Mauritius. The thesis begins with an introduction which considers all previous work in the field, of which there is little, and concludes with a bibliography.

The future of our world will largely be determined by our willingness and ability to address practices and beliefs that threaten human dignity, promote violence, and impoverish communities. This dissertation develops an African humanist theology as a basis for concrete engagement with social problems (dehumanization, violence, and poverty) by drawing from Kenneth Kaunda’s concept of Christian humanism. Relying on writings by Kenneth Kaunda housed at Boston University library (books, pamphlets, and unpublished speeches), this dissertation argues that his concept of Christian humanism is a valuable, multidimensional concept that, properly understood can serve as a critical resource for addressing the ethical challenges related to human dignity, nonviolence, and economic justice. This dissertation undertakes four main tasks. First, the dissertation’s critical examination of Christian humanism and African humanism exposes shared yet distinctive emphases on human dignity. Second, the dissertation studies Kaunda’s biography to explore the contextual influences on his life and the development of his thought. Kaunda was deeply influenced by his missionary parents and, later in life, by thinkers such as Mahatma Gandhi. Third, the dissertation analyzes the theoretical bases of Kaunda’s Christian humanism with regard to the main themes of human dignity, nonviolence, and economic egalitarianism. Fourth, the dissertation proposes an African Christian humanist approach embodying the ideas espoused by Kaunda as a framework for addressing the ethical challenges in Africa related to violence and poverty. This study concludes that African Christian humanism in the sense proposed should be an important component of social ethics.