In this Annual Gandhi Lecture for the International Association of Gandhian Studies, Mark Shepard tackles some persistently wrong-headed views of Gandhi, offering us a more accurate picture of the man and his nonviolence.///////////////////////////////////////////////// Mark Shepard is the author of "Mahatma Gandhi and His Myths," "The Community of the Ark," and "Gandhi Today," called by the American Library Association's Booklist "a masterpiece of committed reporting." His writings on social alternatives have appeared in over 30 publications in the United States, Canada, England, Norway, Germany, the Netherlands, Switzerland, Japan, and India. ///////////////////////////////////////////////// SAMPLE I suspect that most of the myths and misconceptions surrounding Gandhi have to do with nonviolence. For instance, it's surprising how many people still have the idea that nonviolent action is passive. It's important for us to be clear about this: There is nothing passive about Gandhian nonviolent action. I'm afraid Gandhi himself helped create this confusion by referring to his method at first as "passive resistance," because it was in some ways like techniques bearing that label. But he soon changed his mind and rejected the term. Gandhi's nonviolent action was not an evasive strategy nor a defensive one. Gandhi was always on the offensive. He believed in confronting his opponents aggressively, in such a way that they could not avoid dealing with him. But wasn't Gandhi's nonviolent action designed to avoid violence? Yes and no. Gandhi steadfastly avoided violence toward his opponents. He did not avoid violence toward himself or his followers. Gandhi said that the nonviolent activist, like any soldier, had to be ready to die for the cause. And in fact, during India's struggle for independence, hundreds of Indians were killed by the British. The difference was that the nonviolent activist, while willing to die, was never willing to kill. Gandhi pointed out three possible responses to oppression and injustice. One he described as the coward's way: to accept the wrong or run away from it.

    Far from declining and fading away, as predicted, with deregulation and liberalization, it has increased exponentially in the twenty-first century at all levels—central, state, and local. It can be seen today as a normal, not a pathological, condition within the political economy. In several states, corruption involving politicians, bureaucrats, businessmen, and in some cases, criminal elements has graduated to a new qualitative stage, transforming itself into a well-oiled, rule- and rate-bound and self-propelled system of collecting and sharing the illicit spoils of office. In this seminal book, N. Ram, who led the investigation into the Bofors grand corruption scandal, attempts to get a measure of ‘political corruption’ in contemporary India, and explains why it has become an intractable problem.

    Join me with ideas, energy, images, and stories. This is not my chronological diary. You can watch me on television for that. This is how we prevail with joy—and exactly how an exciting president is leading the way against all odds.” —Congressman Matt Gaetz

    A few years later, he returns to Banaras to write that book.Plunging into its timeless aura, he roams its ghats and galis, sails through the cool breeze of the Ganga, walks through the heat of funeral pyres. One moment he is observing a sadhu show off his penile strength, in the next he is on a boat with a young woman who has been prophesied to marry seven times; one moment he is in conversation with the celebrated writer Kashinath Singh, who is an atheist, and in the next he is having tea with a globe- trotting priest and a god-fearing doctor ... Ghosh finds a story in every bend as he engages with quintessential Banarasis—their paan-stuffed mouths spouting expletives and wisdom with equal flair—and discovers why they are among the happiest people on earth. Then one evening at Manikarnika, as he emerges from a temple, wearing ash from the cremation ground on his forehead, he finds a bit of Banaras in himself. Aimless in Banaras is not only a sensuous portrait of India’s holiest city but also a meditation on life—and death.

    

    It was 5 o'clock on the morning of 4 June. Tanks, APCs and troop trucks were sweeping down the avenue. Citizens ran for cover. Helicopters hovered above. Foreign media claimed that Chinese troops had fired into the crowds with several hundred casualties.'More than three decades later, the Tiananmen Square incident refuses to be forgotten. The events that occurred in the summer of 1989 would not only set the course for China's politics but would also re-define its relationship with the world. China's message was clear: it remained committed to market-oriented reform, but it would not tolerate any challenge to the supremacy of the Chinese Communist Party. In return for economic prosperity, the Chinese have surrendered some rights to the state. A democratic future seems far away.Vijay Gokhale, then a young diplomat serving in Beijing, was a witness to the drama that unfolded in Tiananmen Square. This unique account brings an Indian perspective on an event in China's history that the Chinese government has been eager to have the world forget.