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By Harold Coward

Through examinations of Gandhi's critics, either members and teams, this publication exhibits the complexity of Indian society and opinion on the time of the Indian Independence Movement.

Although Gandhi has been the topic of 1000's of books and an Oscar-winning movie, there was no sustained learn of his engagement with significant figures within the Indian Independence stream who have been frequently his critics from 1920–1948. This publication fills that hole by way of analyzing the strengths and weaknesses of Gandhi's contribution to India as evidenced within the letters, speeches, and newspaper articles serious about the dialogue/debate among Gandhi and Jawaharlal Nehru, Rabindranath Tagore, Sri Aurobindo, Bhim Rao Ambedkar, Annie Besant, and C. F. Andrews. The e-book additionally covers key teams inside of India that Gandhi sought to include into his Independence Movement—the Hindu correct, Muslims, Christians, and Sikhs—and analyzes Gandhi's ambiguous stance in regards to the Hindi-Urdu query and its impression at the Independence struggle.

“…a priceless contribution to the learn of Gandhi and Indian nationalism. Indian Critiques confirms the pluralism of Indian opinion that existed within the pre-Independence many years and, in truth, evinces the root of the long run pluralistic nation.” — Canadian magazine of History

“…a priceless quantity for any path on Gandhi and glossy Indian faith and society.” — Religious reports Review

"Too many books on Gandhi provide the impact that he was once a solitary hero who had no critics or allies. This booklet locations Gandhi in context, that's, the context of his contemporaries and friends within the fight for Indian independence, including new insights and elevating new questions. this can be an immense work." — Fred Dallmayr, writer of Beyond Orientalism: Essays on Cross-Cultural Encounter

Contributors contain Robert D. Baird, Harold Coward, pleasure Dixon, Timothy Gorringe, Hussein Keshani, Julius Lipner, Roland E. Miller, Robert N. Minor, Ronald Neufeldt, Daud Rahbar, T. S. Rukmani, and Nikky-Guninder Kaur Singh

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We called ourselves moderns and thought in terms of “progress,” and industrialization and a higher standard of living and collectivization. We considered the peasant’s viewpoint reactionary; and some, a growing number, looked with favor toward socialism and communism. (190–191) There are times when Nehru voiced the hope that Gandhi would eventually come over to his point of view. After all, he did have the knack of adjusting himself to historical circumstances. In the light of the demands of the modern world, how could Gandhi not eventually move in the direction of socialism.

Moreover, Nehru’s inclination to dislike the way of exploitation by the so-called men of religion was toned down due to his association with Gandhi. The intrusion of religion into politics in the form of a fast angered Nehru. It was inconceivable in Nehru’s modern rational world. But in Gandhi’s world it followed with ease. ” In disapproval of British Prime Minister Ramsay MacDonald’s decision to give separate electorates to depressed classes, Gandhi announced such a fast. The Convergence of Distinct Worlds 23 Nehru experienced a wide range of emotions.

His letter reveals his village approach in the following words: If India is to attain true freedom and through India the world also, then sooner or later the fact must be recognized that people will have to live in villages, not in towns, in huts, not in palaces. Crowds of people will never be able to live at peace with each other in towns and palaces. They will then have no recourse but to resort to both violence and untruth. I hold that without truth and non-violence there can be nothing but destruction for humanity.

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