“To a starving person, God will appear in the form of bread alone.”
M.K. Gandhi

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On October 2, 2019 – the 150th anniversary of Mahatma Gandhi’s birth, a 14,000 km, one-year global march for justice and peace, called Jai Jagat 2020, will start from New Delhi to Geneva. Winding through 10 countries with nonviolence training and events on key justice themes along the way, and joining with separate marches starting from a number of countries in Europe and northwest Africa as well as delegates from around the world, participants will be welcomed and hosted by the City and Canton of Geneva for a week (26 September – 2nd October 2020) of workshops, advocacy meetings and cultural events.

This initiative urges the implementation of UN Sustainable Development Goals (SDGs) in a dialogue with UN agencies in Geneva. Four Pillars of Advocacy related to the SDGs are at the core of the Jai Jagat campaign. These are: eradication of poverty, social inclusion, climate justice and the nonviolent resolution of conflicts.

​Key Facts:
March in India (including launch) 121 days
March internationally (including Geneva) 244
Total days of march: 365 days
No. of countries: 10
No. of marchers: 200 in India; 50 internationally
Expected numbers of people meeting on the march 10,000 internationally
Expected number of people trained in nonviolence in India: 2019: 2500.
Expected number of people to impact over the course of the year 10 million

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3 days ago

Gandhi Today News

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1 week ago

Gandhi Today News

Timeline photos"On June 1, 1966, I met the Reverend Martin Luther King Jr. in person for the first time in Chicago. From the first moment, I knew I was in the presence of a holy person. Not just his good work but his very being was a source of great inspiration for me. When those who represent a spiritual tradition embody the essence of their tradition, just the way they walk, sit, and smile speaks volumes about the tradition. Martin Luther King Jr. was young at that time, as was I. We both belonged to the Fellowship of Reconciliation, an organization working to help groups in conflict find peaceful resolution.

We had tea together in his room, and then we went down for a press conference. In the press conference, Dr. King spoke out for the first time against the Vietnam War. That was the day we combined our efforts to work for peace in Vietnam and to fight for civil rights in the US. We agreed that the true enemy of man is not man. Our enemy is not outside of us. Our true enemy is the anger, hatred, and discrimination that is found in the hearts and minds of man. We have to identify the real enemy and seek nonviolent ways to remove it. I told the press that his activities for civil rights and human rights were perfectly in accord with our efforts in Vietnam to stop the war."

Thich Nhat Hanh
Read more: https://plumvillage.org/thich-nhat-hanhs-friendship-with-dr-king/
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Gandhi Today News

"Oppressed people deal with their oppression in three characteristic ways. One way is acquiescence: the oppressed resign themselves to their doom. They tacitly adjust themselves to oppression and thereby become conditioned to it. In every movement toward freedom some of the oppressed prefer to remain oppressed. There is such a thing as the freedom of exhaustion. Some people are so worn down by the yoke of oppression that they give up. A few years ago in the slum areas of Atlanta, a Negro guitarist used to sing almost daily: "Been down so long that down don’t bother me." This is the type of negative freedom and resignation that often engulfs the life of the oppressed. To accept passively an unjust system is to cooperate with that system; thereby the oppressed become as evil as the oppressor. Non-cooperation with evil is as much a moral obligation as is cooperation with good. The oppressed must never allow the conscience of the oppressor to slumber. Religion reminds every man that he is his brother’s keeper. To accept injustice or segregation passively is to say to the oppressor that his actions are morally right. It is a way of allowing his conscience to fall asleep. At this moment the oppressed fails to be his brother’s keeper. So acquiescence-while often the easier way-is not the moral way. It is the way of the coward.

"A second way that oppressed people sometimes deal with oppression is to resort to physical violence and corroding hatred. Violence often brings about momentary results. Nations have frequently won their independence in battle. But in spite of temporary victories, violence never brings permanent peace. It solves no social problem; it merely creates new and more complicated ones. Violence as a way of achieving racial justice is both impractical and immoral. It is impractical because it is a descending spiral ending in destruction for all. The old law of an eye for an eye leaves everybody blind. It is immoral because it seeks to humiliate the opponent rather than win his understanding; it seeks to annihilate rather than to convert. Violence is immoral because it thrives on hatred rather than love. It destroys community and makes brotherhood impossible. It leaves society in monologue rather than dialogue. Violence ends by defeating itself. It creates bitterness in the survivors and brutality in the destroyers.

"The third way open to oppressed people in their quest for freedom is the way of nonviolent resistance. Like the synthesis in Hegelian philosophy, the principle of nonviolent resistance seeks to reconcile the truths of two opposites, acquiescence and violence, while avoiding the extremes and immoralities of both. The nonviolent resister agrees with the person who acquiesces that one should not be physically aggressive toward his opponent; but he balances the equation by agreeing with the person of violence that evil must be resisted. He avoids the nonresistance of the former and the violent resistance of the latter. With nonviolent resistance, no individual or group need submit to any wrong, nor need anyone resort to violence in order to right a wrong. Nonviolent resistance is not aimed against oppressors, but against oppression."

—Martin Luther King, Jr., Three Ways of Meeting Oppression from Stride Toward Freedom (1958) See MoreSee Less

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