Gandhi And Bin Laden

This book examines the lives and ideas of Mohandas K. Gandhi and Osama bin Laden. Can both men be equally 'religious' figures? How can the religious philosophy of nonviolence respond to its nemesis, which takes life easily and casually? Abdul Ghaffar Kahn, a nonviolent representative of Islam, is also discussed.

In late 2002, over 1500 audiotapes were discovered in Kandahar, Afghanistan, in a house once occupied by Osama bin Laden. The Audacious Ascetic is the first book to explore this extraordinary archive. It details how Islamic cultural, legal, theological and linguistic vocabularies shaped militants' understandings of al-Qa'ida, and, more controversially, challenges the notion that the group's original adversary was America and the 'far enemy'. Miller argues that Western security agencies' 'management' of Bin Laden's growing reputation went awry. When magnified through global media coverage, narratives of al-Qa'ida's coherence were exploited by Osama and his militant supporters for their own ends. Focusing on over a dozen previously unpublished speeches by Bin Laden as well as on discussions by top al-Qa'ida leaders and Arab- Afghans, Miller chronicles the Saudi radical's evolving relationship with a host of Muslim insurgencies that found his stripe of asceticism (zuhd) tactically useful, especially when circulated via audiotape. These recordings also reveal militants' disenchantment when Bin Laden, marginalized through the '90s, began pandering to Western television networks in his attempt to direct heterodox Islamist armed struggles against America. Such audio evidence exposes al-Qa'ida's lack of coordination before 9-11 and invites scrutiny of dominant narratives of Western law enforcement, intelligence and terrorism analysts.

Unconventional war is an umbrella term which includes insurgencies, counter-insurgencies, terrorism and religious conflicts. Insurgencies and communal conflicts have become much more common in this region since 1947, and more people have died in South Asia due to unconventional wars than conventional warfare. The essays in this volume are organized in two sections. While the first section deals with insurgencies, counter-insurgencies and terrorism; the second section covers the religious aspects of the various intra-state conflicts which mar the multi-ethnic societies of South Asia.

Unconditional Equality examines Mahatma Gandhi’s critique of liberal ideas of freedom and equality and his own practice of a freedom and equality organized around religion. It reconceives satyagraha (passive resistance) as a politics that strives for the absolute equality of all beings. Liberal traditions usually affirm an abstract equality centered on some form of autonomy, the Kantian term for the everyday sovereignty that rational beings exercise by granting themselves universal law. But for Gandhi, such equality is an “equality of sword”—profoundly violent not only because it excludes those presumed to lack reason (such as animals or the colonized) but also because those included lose the power to love (which requires the surrender of autonomy or, more broadly, sovereignty). Gandhi professes instead a politics organized around dharma, or religion. For him, there can be “no politics without religion.” This religion involves self-surrender, a freely offered surrender of autonomy and everyday sovereignty. For Gandhi, the “religion that stays in all religions” is satyagraha—the agraha (insistence) on or of satya (being or truth). Ajay Skaria argues that, conceptually, satyagraha insists on equality without exception of all humans, animals, and things. This cannot be understood in terms of sovereignty: it must be an equality of the minor.

Mahatma Gandhi, one of the greatest global icons of all times, is known as much for his successful leadership of India’s non-violent anti-colonial freedom movement as for his virtue and simplicity. His ideals have inspired diverse social and political movements across the world: against apartheid in South Africa, racial segregation in the United States, several state policies and actions in India and nuclear weaponisation, and for environmental sustainability and world peace. Hence, a pertinent question is often raised by media and academia: How would Gandhi have responded to the contemporary Indian and global situation marked by ethnic conflicts, terrorism, economic insecurity under the dominance of a global neo-liberal economic order and moral degeneration in private and public lives? Addressing this question in this volume through critical and variant re-readings of Hind Swaraj (1909), his key manifesto of socio-political transformation, social scientists, political philosophers and social activists seek to establish a social and academic dialogue with Gandhi, interrogating his thoughts, values and vision, and examining their relevance to present-day problems. In spotlight is a contentious issue: the relationship between modernity and emancipation of subalterns, in the light of his critique of modern civilisation, the central thesis of the text. This book will be of interest to those in Gandhian studies, political science, history, philosophy, sociology, development studies, as well as activists, policy makers and the lay reader.

This work argues that there is a universal message that can be found in the study of religions. It offers a comprehensive examination of religions and their meaning, bound by the hope and affirmation that in some way they are universally connected. It affirms a universalism by wisdom, which contends that a moral and spiritual wisdom can be found in many of the world's religions.

A highly original, stirring book on Mahatma Gandhi that deepens our sense of his achievements and disappointments—his success in seizing India’s imagination and shaping its independence struggle as a mass movement, his recognition late in life that few of his followers paid more than lip service to his ambitious goals of social justice for the country’s minorities, outcasts, and rural poor. “A revelation. . . . Lelyveld has restored human depth to the Mahatma.”—Hari Kunzru, The New York Times Pulitzer Prize–winner Joseph Lelyveld shows in vivid, unmatched detail how Gandhi’s sense of mission, social values, and philosophy of nonviolent resistance were shaped on another subcontinent—during two decades in South Africa—and then tested by an India that quickly learned to revere him as a Mahatma, or “Great Soul,” while following him only a small part of the way to the social transformation he envisioned. The man himself emerges as one of history’s most remarkable self-creations, a prosperous lawyer who became an ascetic in a loincloth wholly dedicated to political and social action. Lelyveld leads us step-by-step through the heroic—and tragic—last months of this selfless leader’s long campaign when his nonviolent efforts culminated in the partition of India, the creation of Pakistan, and a bloodbath of ethnic cleansing that ended only with his own assassination. India and its politicians were ready to place Gandhi on a pedestal as “Father of the Nation” but were less inclined to embrace his teachings. Muslim support, crucial in his rise to leadership, soon waned, and the oppressed untouchables—for whom Gandhi spoke to Hindus as a whole—produced their own leaders. Here is a vital, brilliant reconsideration of Gandhi’s extraordinary struggles on two continents, of his fierce but, finally, unfulfilled hopes, and of his ever-evolving legacy, which more than six decades after his death still ensures his place as India’s social conscience—and not just India’s.