Anurag Gangal 1

GLOBALISATION

A GANDHIAN ANALYSIS

Dr Anurag Gangal,

Professor, Department of Political Science, University of Jammu, Jammu – 180006,

(J&K), India.

I

GLOBALISATION Mahatma Gandhi has seldom written about strictly modern process of globalisation. He could not because present-day globalisation was far away in his own time. He has still reflected on related areas of international federation, world peace, exploitation of the weak by the stronger nation, freedom, equality, dignity of the individual, primacy of the individual in a socio-political system, mechanisation, media and trade etcetera. As such, Gandhi has a vision for unity of mankind, universal brotherhood and “…living association of human beings…” the world over.

Similarly, contemporary globalisation encompasses phenomenological paradigmatic evolution of technological trends from the late-nineteenth to twenty-first century in the fields of information, communication, multi-media, trade, commerce, finance, international institutions / relations,

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national development, political systems, and ecological patterns etcetera. A common special feature of these predispositions anent globalisation is the apparent unity of mankind found, among others,

in the “coming together” of even distant nations through technology regulated regimes of

internet, satellites, supersonic jets, multinational corporations and constantly receding international trade barriers. The

modern surging ahead in multi-media technology is bringing in its wake a global transformation. Entire world has now become a “Global Village”.1

International organisations and kindred activity towards common global ends of sharing, knowing

and coming together through mutual excellence are manifest processes of “globalisation”.

The “Global Village” phenomenon is obviously an integral part of globalisation. Marshall McLuhan coined this term “Global Village” in 1960s to express his belief that electronic communication would unite the world by brining together diverse cultures and distant people of the world. Therefore, global village does not really represent the “shrinking of the world” but widening of the electronic instantaneous communication network for brining people into togetherness.

Nearly, all information and communication rests upon the click of a “mouse”! Globally established

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really open society without any walls is in the “offing”. This Global Village is very different from the decentralised village-based economy and polity preferred by India’s Father of the Nation – Mohandas Karmachand Gandhi. For him:

• It is the individual(s) who compose a village,

town, city, municipality, metropolis, cosmopolis, megalopolis, necropolis, state, nation-state and international society of nations.2

• It is their (individuals’) vows of satya (truth), ahimsa (nonviolence), astaeya (non-stealing), aparigraha (non-possession) and brahmcharya

(chastity) that characterise the foundation of the larger socio-political and economic edifice. These are also known as panch yama of Patanjali’s Yogsutra.

• Gandhi begins with the individual in the village and ends up with the individual in the comity of nations.3

• Discipline, vows and values are accorded highest place in Gandhi’s “experiments with truth”. If these values and the individual are “intact” in

any system of technology and politics, Gandhi is ready to embrace it fondly although he is generally known to have written in his Hind Swaraj, “ I cannot recall a single good point in

connection with machinery”.4

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The current movement towards Globalisation also appears to be having a number of APPARENT Gandhian values such as: 1) global unity and integration,

2) fast growing antipathy to mass-violence (at least

in principle on a wider plain) specially in the aftermath of the terrorist attack on New York’s trade centre on 11 September 2001,

3) an evidently receding trend in ideological clashes

among nations (specially between liberalism and socialism),

4) globally expanding mosaic of acceptance of the

Gandhian principle of nonviolence among nations

and their leaders (see specially India’s response and patience to terrorist violence and attacks) and

5) end of or doing away with “war as an

instrument of national policy” at least among

countries of the European Union. In this age of Globalisation and increasing regional cooperation, Canada appears to be functioning like a great catalyst in the observance of Gandhi’s principle of the fusion of precept and practice for attaining higher aims of human welfare. Gandhi’s “practical-idealism” is reflected in a number of projects financed by the Canadian Government in

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India and other developing and poorer countries.5 Canadians are also extending their hands of friendship to Indian Non-Governmental Organisations (NGOs). Canadians have helped NGOs like Manav Kalyan Sansthan, and Conflict-transformation and Peace Awareness Gandhian Society of India (COPEAP) to deal with the menace of landmines in border areas during 1999 to 2000.6 In this sense, at least, globalisation is certainly adding to the solution of numerous challenges facing the humanity at large. This hypothesis, however, needs to be systemically analysed. Certain pointers arise. What else is Globalisation? What are the ‘other’ major characteristics of “globalisation”? Is globalisation really necessary? Has it really become a part of our lives? Are there any disparaging indicators of globalisation? Does globalisation serve the cause of billions of poor people in Afro-Asian and Latin American (AALA) countries? What is the relationship of globalisation with the five “Ps”, namely, Population, Poverty, Pollution, Proliferation of armaments and Peace of the world?

II

THE OTHER SIDE OF GLOBALISATION Gobalisation has its other aspects too. This refers to the primacy of technology in the process of

globalisation and its pejorative impact.

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First, it is technology and ideology. Secondly, it is obsolescence in technology. Thirdly, it is inherent exploitation of poorer people through technology. Fourthly, it is the environmental threats through technology. Fifthly, modern technology is blind to human values. Sixthly, this technology is leading to social and political disruptions through utter

materialism and ever-growing quest for modern armaments. Seventhly, modern technology is creating several problems like population explosion,

poverty and unemployment etcetera for poorer nations. Last but not least, it is believed that

globalisation is a continuous process towards a “new and just world order”.7 Will it be a new world order or just a movement for inception of a captive mind society and “think police state” of George Orwell?.8 Indeed, these posers need to be examined here, especially, on the basis of Gandhi’s Indian Home Rule or Hind Swaraj first published in 1908. Gandhi has provided a very severe critique of industrialism, modernisation, railways, allopathy and modern parliamentary democracy etcetera.

1. Science of techniques or technology has entered

the realms of meta-rationality and meta-materialism focussing on speed, comfort, efficiency, accuracy, information, fusion and fission leaving behind the philosophy of science based on twin parameters of knowledge and reason. Technology is racing ahead of “time” and “space” in the twenty-first century after cutting

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across the limits of “philosophy” and biases of “ideology” from sixteenth to twentieth centuries.

There are countless examples with latent and manifest interconnections. One invention and concomitant development(s) lead(s) to a further action, reaction and causal outcome(s).

• From the age of gunpowder, bullets and bombs to imperialism.

• From the age of aeroplanes, atom bombs, machine guns, radio, telephone and electricity to colonialism, neo-colonialism and effective

“socialism of the vanguard of proletariat”.

• From the age of light machine guns, AK-47s, AK-57s, nuclear arsenals, inter-continental ballistic missiles, cyber-warfare, global terrorist network, satellites, computers, information explosion and information dissemination multi-national regimes to disintegration of erstwhile Soviet Union, universalisation of technologies functioning alike in every type of political system and globalisation through World Trade Organisation, United Nations, European Union and multi-national corporations (MNCs) etcetera.

2. Fast growing rate of obsolescence in modern

technology is generating a storehouse of dumps upon dumps of waste material. It is not only the storage aspect but also the question of the need for keeping pace with

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“technological convulsions”. It is very obvious when ink cartridge of a desktop printer bought today would not be available in another two years time. Even if it would be available, users of the latest DTP flash will look down upon the earlier DTP model and its cartridges.

• This trend is there in foreign trade and international politics also. Whenever there emerges – on an average, every second year – a new version of an aircraft and warplane in a developed country, the old one is either sold cheaply or “gifted” to a developing or poorer nation for its “state-of-the-art” national security and defence from a neighbouring regime.

• This craze for the “latest” is visible in academics and in the modern “love life” as well. Knowledge is becoming not so much of virtue and wisdom but more of an “amount, quantity and quality of information”. This collectivity of information is now being regarded as knowledge! Older and classical masterpieces of literature in almost every subject or discipline are treated as completely outdated.

• The materialistic process of globalisation looks askance at the science of spiritualism. Even the modern “love” is increasingly becoming a “quick fix” affair. “Time” and “space” are needed and time

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and space are scarce!9 What a dichotomy? Man is turning subservient to technology. An unseen Frankenstein is hovering over us and we do not want to recognise its shadows sapping our reflexes!

• George Orwell’s 1984 and its “think police”

appears to be in the offing.10 He shows in this novel that a time would come when the entire world will be integrated into three continents with the withering away of modern States. This will be a situation of continental sovereignty and not the sovereignty of nations or States. The network of information dissemination will be so penetrating that it will be able to detect what citizens of a continent would be thinking. As such, whenever there will

be a digression in the prescribed standards of thinking the rulers will send their Think Police to arrest the violator of thinking-codes! Is globalisation moving in that direction?

3. “Technology” originates from two Greek words

“tekhne” and “logos” i.e. “craft” or “art” and “science” of craft and art for practical purposes. Concise Oxford Dictionary brands it as “the application of scientific knowledge for practical purposes”.11 Clearly “science” is away from “good” or “bad”. Does it mean that “little thinking” goes into scientific use of a technology? How dangerous such technology can be!

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That is why technology is generally silent about the needs of an individual due to

implicit vested interests of “technological sustenance” and incessant expansion. Modern technology, otherwise, cannot work profitably. As such, individual needs and comforts are converted into a requirement of masses. Only then technology works wonders through mass-production, mass media, mass-democracy, mass-education, mass-culture, massive-warfare and destruction etcetera. This massive and top-heavy technology is very sweetly spreading automotive glamour, comfort and efficiency across an international network of poor nations via multinational corporations and “needy” governments.

4. Despite widespread governmental and

international organisational environmental protection machinery, rationality of human ingenuity is perspiring to reach even the “space” environs to bring viruses like Respiratory Virus (SARS) and Acquired Immuno Deficiency Syndrome (AIDS) etcetera. All these viruses are lately known to have travelled from Space through satellites and space shuttles.

Technology is, therefore, polluting not only this spaceship earth but also Space with “rebound impact”. One wonders what type of rationality is this?

It is known in the vernacular that modern transport system and air conditioning

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equipments are breaking the ozone layer time and again as a result of adding chloroflurocarbons (CFCs) to atmosphere. It is causing several skin diseases and ultra violet radiation. Still the world is continuing with what is really not required in the present technological form.

The need of the time is to realise the “end or limits of rationality” where human beings can live safely.

The Gandhian thought has a ready-made prescription for these ills of modernity. What we require is simply to evolve a bridge between materialism of the West and “moralism” of the Orient.12

5. Modern technology is generally blind to

human values since “science” is “value-free”. One instance relating to prevention of AIDS may suffice in this matter. Most of the governments use mass media to drive home a message that it is “necessary to use condoms to prevent AIDS” today. None of them stress the need to enhance power of self-restraint! Why? Clearly if they do so then who will buy condoms? People are, thus, being encouraged towards ever-greater “indulgence” in favour of technological and related vested interests!

The essence of social cohesiveness is being forgotten. Indulgence in social immorality is becoming a fashionable act and a social

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norm for everyone to follow and cherish. Is this a sign of “modernity and technological advancement”?

6. Social disruption and promiscuousness is

transforming into a global phenomenon in the name of technological “professionalism”! Human relationships are being projected into biological and emotional needs through Internet and mass media. Does this signify a feather in the development of civilisation? This author has experimented with Internet and mass media for about five years to pose this pointer now.

Familial fragmentation, especially, in the developed world is so apparent that it is leading to mercurious dimensions. This trend is infectious. In the name of technology, this inclination is widening with the pace of human thought and imagination. Dissatisfied men and women are seeking solace in momentary information dissemination and exchange of ideas.

Is it really “modernisation”?

7. Modern technology is also creating several

problems like population explosion, poverty and unemployment etcetera for poorer nations.13 Increasing birth rates,

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decreasing death rates, illiteracy and mass-deprivation of education and displacement of labour and people -- as a result of technological efficiency syndrome -- leading to widespread unemployment etcetera are factors responsible for multiplying population among poorer nations of the world. The world population is about 6.6 billion today. Nearly 70% population of the world is living in the so-called third world developing and “under-developed” nations. These nations have also about 70% natural resources of the

world as well!

Wide spread poverty and gross starvation among poorer nations requires their poor population to go for God-given fertility to empower their economic prospects and enlighten their sources of easily available natural entertainment or relaxation. Any other type of “development” is beyond their perception until “development” affects their lives in any “meaningful” terms.

More than one billion population in the world is starving today.14 Not more than one billion dollars are required for this purpose. If the entire world goes fully vegetarian then this problem can be solved almost “instantly”, as it were.15 Such a

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“sojourn” needs commitment, devotion, sense of conviction and massive media-attention. Who will bell the cat? This is, indeed, a difficult question.

8. Technology requiring globalisation for its mere sustenance, as such, has become a gargantuan bird of prey leading to moral degradation and uncalled for exploitation of natural resources including manpower. This is disturbing a natural order of things, human beings and inherent system engulfing even the rule of law. One of the most glaring stances of such fundamental failure can be seen in wide spread professionalisation of terrorism in the world.16

III

GANDHI ON GLOBALISATION

The prospects of present-day globalisation in the Gandhian traditions of thought and practice are not very difficult to see today. A few quotations from Gandhi’s writings may help open Platonic “shadows of the cave” as it were. Writings and sayings of Mahatma Gandhi and majority of commentators and critics of Gandhian philosophy have shown not only inherent but also explicit significance of the idea of oneness of humanity, individual’s dignity and self-reliance for Swaraj in Gandhi’s practical-idealist perspective of politics. Gandhi has never

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regarded himself as a system builder. His experiments, however, have led him to evolve – for several commentators and analysts like S. C. Gangal, Mahendra Kumar, Raghavan Iyer, Savita Singh, Ramjee Singh, Johan Galtung and others – a Predominantly Nonviolent State as his second best Ideal and a Nonviolent Society as his ultimate Ideal for establishing a vibrantly creative global and just political ethos where cooperation, equality and nonviolence has replaced exploitation, inequality and bloody warfare and mutual hatred. Similar ideas are currently being propagated and discussed by internationally acclaimed authors and statesmen alike even if they are apparently not so much directly influenced by Gandhi.17 What is Gandhi’s concept of holistic process of globalisation? It is a practical-idealist concept. Gandhi called himself a practical-idealist. Gandhi has never written or said much about globalisation in particular as a term with specific meaning that is being attached to it currently. Yet he had foreseen almost all major trends and strands of globalisation today in a positive and creative mould. For him:

It is impossible for one to be an internationalist without being a nationalist… Our nationalism can be no peril to other nations inasmuch as we will exploit none just as we will allow none to exploit us.18

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The satyagrahi must maintain personal contact with people of his locality.

This living association of human beings is essential to a genuine democracy.19

I have no doubt that unless big nations shed their desire for exploitation and the spirit of violence of

which war is the natural expression and the atom bomb the inevitable consequence, there is no hope for peace in the world.20

Mechanisation is good when hands are too few for the work intended to be accomplished. It is evil where there are more hands than acquired…21

I entertain no fads in this regard [i.e., his avowed opposition to mechanisation and capital-intensive technology]. All that I desire is that every able-bodied citizen should be provided with gainful employment. If electricity and even automatic energy

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could be used without…creating unemployment, I will not raise my little finger against it…. If the Government could provide full employment to our people without the help of Khadi hand-spinning and hand-weaving industries, I shall be prepared to wind up my constructive programme in this regard.22 Under Swaraj (self-rule) of my dream, there is no necessity of arms at all.23

To reject foreign manufactures merely because they are foreign, and to go on wasting national time and money on the promotion in one’s own country of manufactures for which it is not suited would be criminal folly, and a negation of the Swadeshi spirit.24

Decentralisation of political and economic power, reduction in the functions and importance of State, growth of voluntary

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associations, removal of dehumanising poverty and resistance to injustice … will bring life within the understanding of man and make society and the State democratic….. The nonviolent State will cooperate with an international organisation based on nonviolence. Peace will come not merely by changing the institutional forms but by regenerating those attitudes and ideals of which war, imperialism, capitalism and other forms of exploitation are the inevitable expressions.25

[I am not against all international trade, though imports should be limited to things that are necessary for our growth but which India -- and for that matter any poorer country -- cannot herself produce and export of things of real benefit to foreigners.]26

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IV

GANDHIAN PROSPECTS OF GLOBALISATION

On the basis of the above-mentioned parts of this research article, an attempt is being made here to evolve a Gandhian strategy for prospective road to globalisation especially in the light of quite a few existing relatively harmful trends and patterns. Gandhi is one with former United States (US) President Bill Clinton’s statement: “ the central reality of our time is that the advent of globalisation and the revolution in information technology have

magnified both the creative and destructive potential of every individual, tribe and nation on our planet.” 27

Gandhi has a holistic approach to human problems, in which reform or reconstruction should concentrate, more or less at the same time, at all levels of human existence and activity, i. e, individual, local, national and international levels. Globalisation is an ever-accelerating trend of modern “civilisation”. Gandhi, going much beyond Bill Clinton, finds in this civilisation:

I. “…. people living in it make bodily

welfare the object of life. II. “…. If people of a certain country, who

have hitherto not been in the habit of

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wearing much clothing, boots etc., adopt European clothing, they are supposed to have become civilised out of savagery.

III. “…. [Ever increasing mechanisation] is

called a sign of civilisation. IV. “Formerly, only a few men wrote

valuable books. Now, anybody writes and prints anything he likes and poisons people’s minds.

V. “…. As men progress,… [they] will not

need the use of their hands and feet…. Everything will be done by machinery.

VI. “…. Formerly, when people wanted to

fight…they measured between them their bodily strength; now it is possible to take away thousands of lives by one man…. This is civilisation.

VII. “….. [Earlier] men were made slaves

under physical compulsion. Now they are enslaved by the temptation of money and of the luxuries that money can buy.

VIII. “ There are now diseases of which

people never dreamt before, and an army of doctors is engaged in finding out theirs, and so hospitals have increased. This is a test of civilisation.

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IX. “…. Today [not earlier when special messengers were needed to send a letter], anyone can abuse his fellow by means of a letter [of email] for one penny. True, at the same cost, one can send one’s thanks also.

X. “…now, [people] require something to

eat every two hours so that they have hardly leisure for anything else [more meaningful].

XI. “….. This civilisation is such that one

has only to be patient and it will be self-destroyed.” 28

Gandhi has said and written anent vast areas of life and human concerns. In this context, he has made a very bold exposition in his Hind Swaraj or Indian Home Rule. On 24 April

1933, he says – on page 04 in the beginning of this booklet, “I would like to say the diligent reader of my writings and to others who are interested in them that I am not at all concerned with appearing to be consistent. In

my search after Truth I have discarded many ideas and learnt many new things. Old as I am in age, I have no feeling that I have ceased to grow inwardly or that my growth will stop at the dissolution of the flesh. What I am

concerned with is my readiness to obey the call of truth, my God, from moment to moment, and, therefore, when anybody finds any inconsistency between any two writings of mine, if he still has faith in my sanity, he

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would do well to choose the later of the two on the same subject.”29

Real globalisation for Gandhi is possible only through Panch yama of Patanjali, i.e.,

nonviolence, non-stealing, Truth, non-possession and chastity. Global though sectoral reformation programme for regeneration of every individual is needed for balancing the negative effects of the process of globalisation.

It was Gandhi’s conviction that individuals – of whom the nations and global communities are constituted – must have priority in any scheme of reform or reconstruction. Yet another idea in Gandhi’s scheme is that any durable programme of reconstruction must be marked by a measure of coordination and integration at various levels of social action through voluntary effort. Press and media have a very significant role in this sphere. Media, for Gandhi, must be having unmistakable autonomy and self-reliance with little dependence on advertisement revenue. The cultivation of nonviolence by the individual and the establishment of non-exploitative economy at different levels will lead eventually to the emergence of what he calls nonviolent nationalism. Ultimately, these nonviolent nations will function under a world federation or international organisation on the basis of:

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• Political and economic independence without any type of colonialism or imperialism and exploitation.

• Voluntary effort with dedication and commitment.

• Goals and means not imposed from above but developed from within.

• Equality for all. As such every nation must feel as tall as the tallest.

• Decentralisation at political and economic spheres.

• General disarmament.

• Unilateral disarmament.

• International society as a voluntary organisation.

• Common good of all.

• Bigger nations ready to “give” to the smaller nations.

• Amicable and peaceful settlement of all disputes.

• Small international police as long as the world is able to develop a general belief in nonviolence.

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• Free, open, alert and impartial Media.

• Preponderance to mutual sense of service.30

Such a blue print should be the guiding spirit of present-day globalisation. In this pattern of globalisation, the individual has specially a two-fold significance for Gandhi. First, proper education and training to the

individual for understanding and imbibing the values of a normal society. A normal fraternity, for Gandhi, is one where development does not pose diverse types of threats to the individual and humanity. For evolving such a normal course of life for true globalisation, a Global Education Order must be established through value-related and need based education. Nearly all aspects of human life are to be covered in this programme ranging from material, moral, emotional and cultural to spiritual needs of the individual. The individuality,

creativity, identity and voluntary efforts have to be the fundamental terms of reference in the launching of such a global education order. Secondly, Gandhi emphasises the role of the

individual in decision-making and in sharing the national and international responsibilities. There is no place for undemocratic or authoritarian regimes in Gandhi’s agenda for globalisation. To

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steer clear of undemocratic or authoritarian tendencies, Gandhi suggests two more correctives of (i) limited State power and (ii) socio-economic decentralisation. As regards the former, Gandhi is one with Thoureau’s principle that “that government is best which governs the least.”31 To quote Gandhi:

I look upon an increase in the power of the state with the greatest fear because…it does the greatest harm to mankind by destroying individuality which lies at the root of all progress.32

In order to curb emergence of authoritarianism, the size and role of police and military, for Gandhi, has to be limited to dealing with thieves, robbers, raiders from without and a few emergencies only. It would be better if police and military perform largely the role of a body of reformers.33 Gandhi looks forward to the emergence of a world where “no state has its military.”34 Socio-economic decentralisation is yet another corrective measure to curb undemocratic tendencies. Gandhi’s global vision moves upward from the individual and a federation of village republics to an international federation of nations in a society marked by voluntary cooperation and decentralisation. Aldous Huxley, while supporting Gandhi, says, “…democratic principles cannot be effectively put into practice unless authority in a

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community has been decentralised to the utmost extent possible.”35

The modern inter-linking of people and economies under contemporary globalisation must give careful attention to the Gandhian pointers in this age of technology for keeping away from the pejorative aspects of concurrent science and development patterns. Otherwise, globalisation will prove to be a “nine days wonder” only.

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References 1 V. A. Patil and D. Gopal, Politics of Globalisation, (Authors Press, Delhi: 2002), pp. 01 – 11. “The term ‘globalisation’ was first coined in the 1980s, but the concept stretches back decades, and even centuries, if you count the trading empires by Spain, Portugal, Britain and Holland. The resolve of Western states to build and strengthen international ties in the aftermath of World War II laid the groundwork for today’s globalisation. It has brought diminishing national borders and the fusing of individual national markets. The fall of protectionist barriers has stimulated free movement of capital and paved the way for companies to set up several bases around the world. …. Supporters of globalisation say it has promoted information exchange, led to greater understanding of other cultures and allowed democracy to triumph over autocracy. Critics say that even in developed world, not everyone has been a winner. The freedoms granted by globalisation are leading to increased insecurity in workplace….. Many see globalisation as a primarily economic phenomenon, involving the increasing interaction, or integration, of national economic systems through the growth in international trade, investment and capital flows…, one can also point to rapid increase in cross-border social, cultural and technological exchange as part of the phenomenon of globalisation. The sociologist, Anthony Giddens, defines globalisation as a decoupling of space and time, emphasising … instantaneous communication, knowledge and culture … shared around the world simultaneously.” See pp 01 – 02. World Trade Organisation (WTO), International Monetary Fund (IMF), International Bank for Reconstruction and Development IBRD) or World Bank, United Nations (UN) and Organisation for Economic Cooperation and Development (OECD) etcetera are a few major international organisations regulating the process of globalisation. 2 Mahatma Gandhi places an individual at a prime spot in the social, political and economic setup in society. There is a widespread misconception that Gandhi stresses “de-emphasis of individual self in pursuit of higher goals.” David P. Brash and Charles P. Webel, Peace and Conflict Studies (Sage, California: 2002), p. 05. Individual’s self-knowledge is the highest goal and the best instrument to bring inner, national and global peace and development for Gandhi. G. N. Dhawan, The Political Philosophy of Mahatma Gandhi (Navajivan, Ahmedabad: 1957), Chapters 03 – 07 and pp. 312 – 351. 3 Ibid. 4 Young India, 17 June 1926; Harijan, 22 June 1935 and 15 September 1946; M. K. Gandhi, Hind Swaraj or Indian Home Rule, Navajivan, Ahmedabad: 1938), p. 08, Preface by Mahadev Desai. See also Raghavan Iyer (ed.), The Moral and Political writings of Mahatma Gandhi: Truth and Non-violence, Volume – II, (Oxford, London: 1986), p. 181. Gandhi is against “destructive” and “exploitative” mechanisation only.

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5 See Business Times, April 1998. 6 Kashmir Times, Daily Excelsior, (both daily newspapers from Jammu, J&K, India), Hindustan Times, files concerning such programmes in Jammu, Samba, R. S. Pura and Akhnoor border areas alongwith a few seminars in Udhampur in J&K and also in Nagpur in Maharashtra in India during 1995 to 2000. 7 Robert Jackson and Georg Sorensen, Introduction to International Relations (OUP, Oxford: 1999), pp. 206 – 212. See Nicholas Crafts, “Globalisation and Growth in the Twentieth Century” , IMF Working Paper, WP/0044, Washington DC, April 2000; However, for Gandhi, globalisation “ is SWARAJ when we learn to rule ourselves ….. But such swaraj has to be experienced by each one for himself.” G. N. Dhawan, op. cit. n. 2, p. 281. The three pillars of this one and integrated global world are: (i) It should be nonviolent, (ii) It should be non-exploitative and cooperative and (iii) It should be based on the reform, regeneration or education of the individual, and work its way up to the international and global level. See M. K. Gandhi, Nonviolence in Peace and War, (Navajivan, Ahmedabad: 1948), Volume – I, pp. 28, 308 – 310. See also The Hindu (New Delhi), 05, 06 and 07 January 2003. 8 The famous novel 1984 by George Orwell, noted writer of political fiction whose relevant work was published in 1948. 9 One wonders whether a “moral doctor” is needed today? This is suggested by Kimberly Hutchings, International Political Theory: Rethinking Ethics in a Global Era (Sage, London: 1999), pp. 182 –184, see p. 183 particularly. 10 George Orwell, 1984 (Penguin: 1948), see especially the Appendix of the novel where characteristics of the “think police” are explained in great detail. 11 Judy Pearsall (Ed), The Concise Oxford Dictionary (Oxford University Press, New York: 1999). 12 There is need for set global standards and well-established norms under the dynamics of globalisation. Global Education Pattern (GEP), Global Ethics and Justice (GEJ), Global Values (GV) etcetera are required to be evolved at regional and global levels despite evident diversity of society, language and culture in the world. Only then globalisation can really lead to the Gandhian oneness of humanity and the world. This will be a distinct move towards justice and dignity of the individual away from dominance and exploitation. Even the current agenda of research in international

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politics is moving towards studies on establishing “justice” in global society. This is how a movement to bridge the gap between ethics and material development appears to have already begun. See Robert Jackson and Georg Sorensen, Introduction to International Relations (OUP, Oxford: 1999), pp. 171 – 174. 13 Anurag Gangal, New International Economic Order: A Gandhian Perspective (Chanakya, Delhi: 1985), Chapter – II, pp. 34 – 64. Also V. T. Patil and D. Gopal, op. cit., n. 1. pp. 07 – 21. 14 Jan Tinbergen, Reshaping the International Order (London: 1977), p. 30, 46. This figure has currently doubled to nearly 02 billion people starving in the world today. See Brash and Webel, op. cit. n. 2, p. 498. 15 Jan Tinbergen, Ibid. 16 Anurag Gangal, "Forms of Terrorism", B.P. Singh Sehgal (ed.), Global Terrorism: Political and Legal Dimensions (Deep and Deep, New Delhi: 1995). See also Peter Wallensteen, Understanding Conflict Resolution (Sage, London: 2002), pp. 228 – 230. 17 Bill Clinton, Amartya Sen, Kofi Annan, George Bush, Atal Behari Vajpayee, Tony Blair, Dalai Lama and so many others. In this age of gross and massive conventional / non-conventional violence, Gandhi’s nonviolence is becoming highly relevant although it is not being put to meaningful practice. Gandhi has had little to say about globalisation. He had certainly written anent international federation of nations of the world. 18 S. C. Gangal, The Gandhian Way to World Peace (Vora, Bombay: 1960), p. 90. 19 G. N. Dhawan, op. cit., n. 2, p. 284. Emphasis added. 20 M. K. Gandhi, op. cit. , n. 7, Volume – II, pp. 163 – 164. Emphasis added. 21 Harijan, 16 November 1939. 22 Quoted in Ram K. Vepa, New Technology: A Gandhian Concept (New Delhi: 1975), p. 170.

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23 S. C. Gangal, “Gandhian Approach to Disarmament” paper presented at a seminar on “ Perspectives on Disarmament” held under the auspices of Gandhi Peace Forum(GPF), Jawaharlal Nehru University, New Delhi, 11 April 1978. 24 From Yervada Mandir ( Navajivan, Ahmedabad: 1933), p. 96 – 97. 25 G. N. Dhawan, The Political Philosophy of Mahatma Gandhi (Ahmedabad: 1957), p. 341. 26 G. N. Dhawan, op. cit., n. 25, p. 96. 27 Brash and Webel, op. cit., n. p. 113. Emphasis added. 28 Raghavan Iyer, op. cit., n. 4., pp. 212 – 214. Parentheses and Emphasis added. 29 Hind Swaraj or Indian Home Rule (Navajivan, Ahmedabad: 1938), p. 04. 30 Anurag Gangal, op. cit., n. 13, pp. 29 – 30. 31 Young India, 02 July 1931. 32 N. K. Bose, Selections from Gandhi (Ahmedabad: 1948), p. 42. 33 M. K. Gandhi, Nonviolence in Peace and War (Ahmedabad: 1948), Volume – I, Chapter – II and pp. 145, 324. See also S. C. Gangal, The Gandhian Way to World Peace (Vora, Bombay: 1960), pp. 100 – 101. 34 S. C. Gangal, Ibid. , p. 100. 35 Encyclopaedia of Pacifism, (London: 1937), p. 100.