Social Harmony Chair: Advisory Committee Meeting - July 30, 2013

meeting of the advisory committee of social harmony chair, a part of Existential Harmony Project of IASE University,

A meeting of the advisory committee of  

Social Harmony Chair,

a part of

Existential Harmony Project

of

IASE Deemed University, Gandhi Vidya Mandir, Sardarshahar, Rajasthan

was organized at Gujarat Vidyapith, Ahmedabad-14, 

on 30th July, 2013.  

The agenda of the meeting was to discuss eight projects proposed by Social Harmony Chair. The meeting was attended by following persons:

1. Prof. Sudarshan Aayangar, Hon. V. C., Gujarat Vidyapith. - In Chair

2. Prof. Madan Verma, Religious Harmony Chair, Special Invitee.

3. Prof. K. K. Sharma. Philosophical Harmony Chair, Special invitee.

4. Dr. S.K. Tamotia, Political Harmony Chair, Special Invitee.

5. Prof. Surendra Pathak, Co-ordinator, Existential harmony project.

6. Prof. Jayprakash Pandya, HoD, Education Dept, Gujarat Vidyapith. Member, Advisory Committee.

7. Prof. Pushpaben Motiyani, HoD, Peace research & Gandhi Darshan, Member, Advisory Committee

8. Dr.andaben Parikh, Trustee, Gujarat Vidyapith, Special Invitee.

9. Prof.C.N., Dean, CEPT University. Ahd., Member,  Advisory Committee.

10. Prof. Mehboob Desai, HoD, History, Gujarat Vidyapith, member Adv. com

11. Dr.Prem Anand Mishra, Peace research Centre, Gujarat Vidyapith. member, adv.Com

12. Dr.Jayshree Shah, Faculty, Gujarat Vidyapith

12. Dr.Punita Harane,, Faculty, Gujarat Vidyapith.

13. Dr.Vikramsingh Amaravat, Faculty, Gujarat Vidyapith.

14. Prof. Bharat Joshi, Faculty, Gujarat Vidyapith

15. Dr. Dhwanil Parekh, Faculty, Gujarat Vidyapith

16. Dr. Chandrakant Upadhyay, Director, TRTI, Gujarat Vidyapith, Member, Advisory Committee

17. Prof Edwin Masihi, Retd. Prof of Sociology, Gujarat University

18. Ms. Paulin Paramar, Adm. asst, Gujarat Vidyapith

19. Prof. Vidyut Joshi, Social Harmony Chair.

Prof. Kanubhai Nayak, Principal, MDSSM, Gujarat Vidyapith and Prof. Rajaram, Dean, Central Gujarat University, both members of the advisory committee could not remain present as they had other pressing engagements.

Following two projects, already sanctioned, were presented by scholars:

1. Dr. Prem anand Mishra: Social Harmony, Gandhian Thought and Humanism.

2. Prof. Mehboob Desai: Hindu-Muslim Harmony in Gujarat.

The projects discussed, suggestions were made and the concerned scholars assured of incorporating the suggestions.

After this event, six project proposals were presented as follows:

1. Prof. Edwin Masihi: Harmonious Industrial Relations: Ahmadabad Experiment.

2. Dr. Jayshree Shah: Jains in Harmony with other Communities.

3. Dr. Punita Harane: Gender and Harmony: A Case of Women's Portray in Media.

4. Dr. Vikramsingh Amaravat: Linguistic Imperialism and Issue of Harmonising, A Historical Case study

5. Dr.Dhwanil Parekh:Social and Communal Harmony in poetry of Bashir Badr, Nida Fazali and Munavvar Rana.

6. Prof. Bharat Joshi: Prospective Teachers' Sensitivity Towards Responsibility for Social Harmony through Community Education.

  

After each presentation, a critical discussion followed. Prof. MM Verma, Prof. KK Sharma, Dr. SK Tamotia, Prof. Surendra Pathak, Prof. Jayprakash Pandya, Prof. Motiayani, Prof. Ray and Prof, Sudarshan Aayangar gave valuable comments. The scholars interacted with them in a meaningful way. With some what changes, all the six proposals were approved and recommended for work under Social Harmony Chair.

    

After the presentations, various members expressed their views on social harmony as well as issues of existential harmony in general. Prof. Sudarshan Aayangar gave his concluding remarks. 

The advisory committee meeting ended with a vote of thanks to all concerned. Prof. Vidyut Joshi specifically thanked authorities of Gujarat Vidyapith for the facilitating environment for research. He also thanked Mini Shri Gyan Sagarji Maharaj, who took initiative in providing financial help through Dr. Sanjeev Saraf. 

Last but not least, thanks were also extended to IASE University for making Existential Harmony project possible.

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Reseach Project- 2 : Social Harmony, Gandhian Thought and Humanism - Prem Anand Mishra

Social Harmony, Gandhian Thought and Humanism

-          Prem Anand Mishra

Rationale of the proposal

This proposal seeks to outline the theoretical model of social harmony based on Gandhian humanism. The team ‘social’, ‘harmony’, ‘Gandhian thought’ and ‘humanism’ are not fixed and static theoretical categories in themselves but they are always in meaningful flux, thus, the proposal attempts to engage these categories in their dynamic denotations to develop a realistic model of social harmony. While ‘social’ signifies gregariousness and sociability of human being, ‘harmony’ indicates interrelatedness and interdependency of individuals’ society both in terms of its structure and function. The foundation of this interrelatedness and interdependence of human beings may vary form the idea of specific utility to the generalization of university in the given time and space.

In this context the submitted proposal attempts to investigate the logical possibility of social harmony from the perspectives of Gandhian thought and humanism. Yet, one may notice a conceptual problem here as to put Gandhian thought and humanism at one abstract plane, as they differ in various dimensions. Thus, one of the basic aims of this proposal is to explore the convergences and divergences between the Gandhian thought and philosophy of converge with humanism. The extent of convergence is bound to illustrate the common termed as Gandhian humanism. Yet this exercise needs a strict framework to work with as Gandhian thought and humanism both have various shades. At this point, following research questions seems emerging to examine;

a.      How does Gandhi’s Indian cultural context go with the humanism which is essentialist in nature? In other sense, it is possible to de-contextualize Gandhian thought and to put them in abstract level?

b.      What are the basic structures of Gandhi’s idea that can be relocated in discourse of humanism?

c.       How does the theoretical construct Gandhian humanism perceive the issue of social harmony?

To examine these questions, it is imperative here to find the essential character of these two streams of thought and to restructure them to perceive the issue of social harmony.

Gandhian Thought

Gandhi’s life and work are interwoven that cannot be separated, yet, Gandhi’s inescapable presence in intellectual field has its own significance as it presents a different and alternative paradigm to think and theorize. Gandhi understood the existence of different kind of ‘otherness’ prevailing among different social groups in India which had sources of authority, traditions, and more specifically, beliefs that was constructing disharmony in Indian society. Yet social harmony, as Gandhi saw it, had always been there at metaphysical level. What his project emphasizes is to make people understand why there exists disharmony. Gandhi continually argues about the composite cultural phenomena in India developed over long periods of time that reflects in spheres of food, dress, music, architecture, and language. However, he stresses on underlying harmony of human beings from which the social ethics developed.

Gandhi’s social ethics is based upon this assumption regarding human nature and human perfectibility. Gandhi believed in Advaita that means the essential unity of God and man and for that matter of all that lives. He said although man is bestial in origin but he is potentially and essentially divine. He said although man is bestial in origin but he is potentially and essentially devine.   That means man is image of God. Further the divinity of man manifests itself according to the extent to which he realizes his humanity, i.e. his oneness with his fellow men. Gandhi had optimistic view of human nature and about the infinite possibilities of the individual to develop nonviolence. The original goodness of human being is the essence of Gandhi’s view of human nature. Further, Gandhi suggests that man will ever remain imperfect but he must try to be perfect. What separates human being to other animals in this perfectibility. This human perfectibility is always related by Gandhi with a demand to create a new and harmonious society and a new vision of humanity. Gandhi constantly demanded that man should not live according to the demands of instinct but master over that. All his social and political ideas grow out of this demand. In fact, Gandhi’s conception of human nature was essentially dynamic, and derived its urgency especially from the context of passivity and distrust, which he found in people of South Africa and India.

His view of human nature is further based on the infinite importance and immeasurable potential of individual in society. He believes in the moral autonomy of individual, thus, for him, individual is of supreme consideration. However, he did not ignore that man is essentially a social being who has risen to his present status by learning to adjust his individualism to the requirements of social progress.

Ganhi’s social ethics invokes two key ideas – truth and nonviolence. He stress on the fragmentariness and limits of human visions of the truth that causes disharmony. His argument is although each has a fragment of the truth, yet, all has an obligation to strive for the larger truth, which is the creation of a harmonious society. Thus, Gandhi accepts pluralism (fragments of truth) in the society as well as common goal for social harmony and both do not contradict themselves.

Gandhi relates religion to social harmony. Yet, his religion is ethical religion not institutionalized religion. Gandhi insisted that morality and religion were related to each other and the resources of religion are as wide as the ocean, and so there is a hope that religion may make a contribution to the social harmony. Locating his ethical religion in society, Gandhi virtually overturns the familiar vocabulary of Being and Becoming, and makes it both goal of endeavour. Such service, he argues, would bring about social harmony.

Humanism

While Gandhian thought is a system of ideas based on Gandhi’s personal life and action philosophy, humanism connotes variety of beliefs, methods and philosophies that place central emphasis on the human being. It is less a philosophical system and more an attitude or perspective on life and humanity. This perspective in turn influences various philosophies and belief systems. Historically, the term is generally applied to the predominant social philosophy and intellectual and literacy currents of the period from 1400 A.D. to 1650 A.D which came out of the clash between medieval faith and scientific reason.

There are several streams of humanism. Renaissance humanism developed with the revival of classical letters and a renewed confidence in the ability of human beings to determine for them truth and falsehood, while philosophical humanism is any outlook or way of life cantered on human need and interest. On the other hand, cultural humanism is the rational and empirical practice that originated mainly in ancient Greece and Rome, evolved throughout European history, and now constitutes a basic part of the Western approach to science, political theory, ethics, and low, Secular humanism is an outgrowth of 18^th century enlightenment rationalism and 19^th century free thought, while religious humanism emerged out of ethical culture, Unitarianism, and universalism.

However, the core of humanism is that man is self-sufficient and is able to know the world phenomenon and works out a certain social order without the help of God. It is an attitude towards and an approach to man’s worldly life and values. It is characterized by interest in man, concern for man and faith in man’s reason and conscience for discriminating perception of truth and goodness. It regards the interpretation of human experience as the primary concern of all philosophizing and asserts the adequacy of human knowledge for this purpose.

Thus, humanism has focused on man’s relations to man and this viewpoint was instrumental in advancing the cause of social justice throughout the world.

Gandhian humanism and social harmony

Although Gandhian thought and humanism are located in two different ideological and geographical positions, however, on the basis of above brief discussions some basic commonalities are apparent as both Ganhdian thought and humanism is centered on all round development of human being; both accept the role of free will in development of human being; both accept morality as the basis of maintaining society and both accept pluralism in multi cultural society. On the basis of these convergences one may think of tentative theoretical construct: Gandian humanism.

As this proposal attempts to outline the theoretical model of social harmony based on Gandhian humanism, it is imperative to characterize social harmony and see how its dynamics may come closer to Gandhian humanism

In fact, social harmony is not a static idea but a dynamic one. It may not be taken as a goal but a process that engages different social groups for their betterment. It is also contextual and differs in time and space. Emphasizing dialogue and co-existence based on pluralism and diversity, social harmony may be defined here as a construction of a dynamic space where difference is accepted by finding out the common ground without abandoning the distinctive identities of different groups. Social harmony is multilevel process that incorporates harmony between ethnic groups and cultures, harmony between dominant culture and subcultures and between the cultures of different social classes. Gandhian humanism seems approaching the question of social harmony by attempting to understand others in their diversity as well as giving all social groups a respectful place inside the same space. It also proposes the growth of the community and individuals by understanding others in a conscious way, based on their own free will, as a trait of humanity.

However, some philosophical questions need satisfactory explanation, which this proposal will seek to explore. These questions have two different dimensions. First dimension is related with Gandhian humanism. As how does Gandhi’s religious outlook see the question of secular self envisioned in humanism? What is the role of faith in this tentative construct called Gandhian humanism, as humanism negates faith in God?  What would be the epistemology of Gandhian humanism and how would it define the social reality? What would be the relation between the individual and society in Gandhian humanism?

Second dimension is related with social harmony and its appropriation with Gandhian humanism. In fact, to develop a model of social harmony based on Gandhian humanism, First of all one need to distinguish different modes of social harmony existing today. Then, it is imperative to see how the theoretical construct of Gandhian humanism will explain the different dimensions of social harmony in the given political- economic locations

In short, the idea to develop a theoretical model of social harmony based on Gandhian humanism is a philosophical project. It requires inquiry in different models of thought. Based on three discussions, tentatively, this project may have these facets:

A.      Metaphysical and epistemological dimensions of Gandhian thought

B.      History and evolution of Humanism

C.      Idea  of man in Humanism and Gandhism

D.     Relation between individual and society: themes in philosophical  traditions

E.      Theory of social harmony

F.       Model of social harmony on Gandhian Humanism

Methodology

This proposal will adopt two levels in methodology. First, as this study is philosophical enquiry in the debates of two traditions - Gandhism and Humanisms – it will employ deductive approach characterized by a tightly structured design. It is bound to be heuristic and discursive in its nature, due to the specific nature of the treatment of the subject.

All second level, this will employ constructivism and pragmatism in its enquiry as guideline, especially when the theme of social harmony will be dealt with. The proposal accepts that social phenomena may be ‘constructed’ and the construction cannot exist outside or apart from those who give meaning to them. This study will be analytical, explanatory and comparative in nature that will utilize library as a source of study.

Relevancy, utility and deliverability

This study aims to de-contextualize Gandhian thought and attempts to raise it to the level of abstraction as to employ its insight into twenty first century India which is wrestling with direct, structural and cultural violence at different level. It is an attempt to combine the abstraction of Gandhian thought with the core of humanism developed in West so the issue of social harmony could also be seen from a different and fresh perspective.

This proposal is academic in nature but its insight may be incorporated in developing a practical model of social harmony based on Gandhian and humanism especially in our country. This model illustrates how the question of other in society can be tackled on the ground of co-existence of different social categories and how a multicultural and multiethnic society may live in harmony respecting pluralism.

This study is scheduled to complete within one year.

Bio – data

Name              :           Dr. Prem Anand Mishra

Date of Birth  :           29-12-1973 (Bihar)

Designation    :           Assistant Professor

Working at     :           Peace Research Center, Gujarat Vidyapith, Ahmedabad.

Experience:

8 years of teaching experiences at M.A and M.Phil. level in Gandhian political Thought and Peace and Conflict Management. So far guided 40 students in their dissertations at M.A. level on the issue of contemporary relevancy and textual writings. Also teaches Gandhian philosophy and conflict Transformation at International course on Gandhian nonviolence: Theory and application run by Gujarat Vidyapith for students from abroad.

Publication:

So far published 20 research papers in national and international journals. Published book Hind Swaraj: A Deconstructive Reading is a philosophical exploration of Gandhi’s discursive politics. Interested in philosophical analysis of classic texts as well as in contemporary theories.

      

  

Research project -1: Hindu – Muslim Harmony in Gujarat : A Historical Study RESEARCH PROPOSAL

Hindu – Muslim Harmony in Gujarat : A Historical Study

RESEARCH  PROPOSAL

PERSONAL INFORMATION

1.      Broad Subject

Arts

2.      Area of Specialization

·         History of Freedom Movements in India.

·         Writings on Communal Harmony

·         History of Islam

3.      Principal Investigator

·         Name              :           Prof. Mehboob  Desai

·         Sex                   :           Male

·         Date of Birth   :           5^th January 1953

·         Qualification   :           M.A.  Ph.D. History

·         Designation     :           Professor & Head

·         Address Office            :           Department of History & Culture, Gujarat Vidyapith,

Ahmedabad- 380014, Gujarat.

4.      Name of the Institution where the project will be undertaken

·         Department of History & Culture, Gujarat Vidyapith,

Ahmedabad- 380014, Gujarat.

5.      Teaching and Research Experience of Principal Investigator

1.      Teaching Experience

1.      UG Fifteen Years

2.      PG Twenty Five Years

2.      Research Experience

Twenty Five Years

6.         Publications

·         Research Papers

1.            “Communal Harmony in Mughal Rule” Published in ‘Sansodhan’ Research Magazine, April-June 2005. Presented at State Level Seminar 8, 9 January 2005, Botagker College, Botad, Dist. Bhavnagar.

2.            “Contribution of Amina Kureshi in Freedom Movement of India” Presented at National seminar in 22,23 November 2006, Sp. University, V.V. Nager. Published in Research Journal ‘Pathik’ January 2007.

3.            “First Autobiography of M. K. Gandhi” presented at National Seminar, Dr. V. R. Godhania Arts College, Porbandar on 30, 31 January 2007. Published in the book “Rethinking Gandhian thought and Literature”

4.            “Contribution of Azimmulakhan in 1857” Presented at National Seminar, Ambedker University, Gandhinagar on 29 September 2007. Published in the magazine “Sadhena”

5.            “Sufism in Gujarat” Presented at National Seminar, H.K. College, Ahmedabad on 20,21 March 2008.  Published in Book “Bhakti and Sufi Movements in Middle age of Gujarat”

6.            “A Doli Occupation in Holy Place at Palitana: A Study” presented at Mahatma Gandhi Labur Institute, Ahmedabad on 18 December 2008. Published in the book “Tourism and Labour”

7.            Published Research Paper “Rise, Development and Effects of Sufism in Gujarat” in journal of History and Social Science, University of Karachi (Pakistan), Volume 2 No. 2 July- December 2011. (Published in 2012 November) send the copy to V.C.

8.            Presented Research Paper “Ups and Downs of Ghogha: As a Port Towns” in international Symposium “Town Ports of Gujarat” Organized by Darshak  Itihas Nidhi, at Daman on 14 to 16 December 2012. Apply for D.L. on 23 November 2012.

·         Books

1.      History                   22 Books

2.      Educational           11 Books

3.      Religious               10 Books

4.      Literature              10 Books

PROJECT   INFORMATION

1.                  Name of Research Project

Hindu Muslim Harmony in Gujarat: A Historical Study

2.                  Duration of Project

One Year

3.                  Aims and Objectives of Research Project

Gujarat is a state where harmony is in its air. In the medieval period ( 1206 to 1707 A.D.) all rulers were Muslim. Farsi was an official language. Islamic Rules and Regulations were maintaining law and order. After all Hindus and Muslims were living with full of harmony. Because Political, Social and Economic equality was the motto of Muslim rulers. In the British period ( 1757 to 1957 A.D.) divide and rule policy implemented by British rulers in whole India. Gujarat was not apart from that policy, but the people of Gujarat never forget its root of harmony. So many incidents of harmony seen in Gujarat during the mutiny of 1857. The hypothesis of this research project is to prove communal harmony of Gujarat during the medieval and modern period by historical authentic documents and true incidents of Hindu-Muslim Communities.

This research proves Hindu-Muslim Harmony in Medialevel and Modern Period of Gujarat as under,

1.      Social Harmony in Gujarat during Mediaeval and Modern Period

2.      Religious Harmony in Gujarat during Mediaeval and Modern Period

3.      Cultural Harmony in Gujarat during Mediaeval and Modern Period

4.                  Methods

1.      Library work

2.      Referee Documents from National and State Achieves during the Sultanate period

3.      Referee Magazines and News Papers of British Period

4.      Oral Interview of Hindu-Muslim Families those living in the same area.

5.                  Budget

Books and Journals                 Rs.       05000.00

Equipment, if needed             Rs.       40000.00

Field Work and Travel                        Rs.       30000.00

One Research Assistant          Rs.       25000.00

Contingency                            Rs.       10000.00

                                     Total    Rs.    1,10,000.00

Existential Harmony : meeting of advisory board of Social Harmony Chair

Existential Harmony : meeting of advisory board of Social Harmony Chair: Meeting of advisory board of social hrmony Chair. Meeting was held at Gujarat Vidyapith Ahemdabad on 3oth July 2013.                    ...

Meeting of Advisory Board of Social Harmony Chair

meeting of advisory board of Social Harmony Chair

Meeting of Advisory Board of
Social Harmony Chair. 

held at Gujarat Vidyapith, Ahemdabad
on 30th July 2013.