- Mohandas K. Gandhi has been described as an artist of non-violence, crafting as he did a set of practices of the self and politics that earned him the mantle of Mahatma, the great soul. Mohandas K. Gandhi has been described as 'an artist of non-violence, ' crafting as he did a set of practices of the self and politics that earned him the mantle of Mahatma, 'the great soul.' His philosophy and praxis of satyagraha, non-violent civil disobedience, has been analyzed extensively. But is satyagraha also an aesthetic regime, with practices akin to a work of art? Is Gandhi, then, an artist of disobedience? Sumathi Ramaswamy explores these questions with the help of India's modern and contemporary artists who have over the past century sought out the Mahatma as their muse and invested in him across a wide range of media from painting and sculpture to video installation and digital production. At a time when Gandhi is a hallowed but hollow presence, why have they lavished so much attention on him? A hundred and fifty years after his birth, Gandhi is hyper visible across the Indian landscape from tea stalls and government offices to museums and galleries. This is ironical given that the Mahatma appeared to have had little time for the visual arts or for artists for that matter. Yet fascinatingly, the visual artist has emerged as Gandhi's conscience-keeper, reminding others of the meaning of the Mahatma in his own time and today. In so doing, these artists also reveal why this most disobedient of 'modern' icons has grabbed their attention, resulting in a veritable art of disobedience as an homage to one of the twentieth century's great prophets of disobedience.

Mohandas Karamchand Gandhi (1869-1948) was one of the few men in history to fight simultaneously on moral, religious, political, social, economic, and cultural fronts. His life and thought has had an enormous impact on the Indian nation, and he continues to be widely revered - known before and after his death by assassination as Mahatma, the Great Soul.

The original work presents a totally new methodology for understanding the concept of aesthetic experience through the medium of 'dialogue' - a dialogue between the subject and object; I and thou.

- This volume brings together several images, maps and plans to present the conservation plan for Chandigarh- Forms an invaluable resource for other similar structures of the Modern eraOne of the most ambitious developmental schemes planned on India's independence was the city planning of Chandigarh - a symbolic gesture towards the country's future. Designed by Pierre Jeanneret in 1962 to evoke a lotus flower afloat in a pond, Gandhi Bhawan - dedicated to the work of Mahatma Gandhi - is a testament to the culmination of modernism as an aesthetic, historic and inter-cultural movement in India. Situated within the Panjab University campus, Gandhi Bhawan was conceived by Jeanneret as a platform to present his principles of Indian modernism, its design influenced by Gandhian ideals and the pinwheel toys of local children. This volume, supported by a grant from the Getty Foundation's Keeping it Modern initiative, documents the thorough research and conservation planning effort for Gandhi Bhawan, including comprehensive testing of its innovative building materials. Its impact stretches beyond the university, as the conservation plan outlined here forms an invaluable resource for other buildings of the modern era. With several images, maps and plans, this publication hopes to make accessible the work of many architects, engineers, conservators and scholars, ensuring the preservation of this architectural gem and the hopeful vision it embodies. Published in association with Panjab University, Chandigarh.

A century ago, activists confronting racism and colonialism—in India, South Africa, and Black America—used print media to connect with one another. Then, as now, the most effective medium for their undertakings was the English language. Imperfect Solidarities: Tagore, Gandhi, Du Bois, and the Global Anglophone tells the story of this interconnected Anglophone world. Through Rabindranath Tagore’s writings on China, Mahatma Gandhi’s recollections of South Africa, and W. E. B. Du Bois’s invocations of India, Madhumita Lahiri theorizes print internationalism. This methodology requires new terms within the worldwide hegemony of the English language (“the global Anglophone”) in order to encourage alternate geographies (such as the Global South) and new collectivities (such as people of color). The women of print internationalism feature prominently in this account. Sonja Schlesin, born in Moscow, worked with Indians in South Africa. Sister Nivedita, an Irish woman in India, collaborated with a Japanese historian. Jessie Redmon Fauset, an African American, brought the world home to young readers through her work as an author and editor. Reading across races and regions, genres and genders, Imperfect Solidarities demonstrates the utility of the neologism for postcolonial literary studies.

The Bloomsbury Research Handbook of Indian Aesthetics and the Philosophy of Art provides an extensive research resource to the burgeoning field of Asian aesthetics. Featuring leading international scholars and teachers whose work defines the field, this unique volume reflects the very best scholarship in creative, analytic, and comparative philosophy. Beginning with a philosophical reconstruction of the classical rasa aesthetics, chapters range from the nature of art-emotions, tones of thinking, and aesthetic education to issues in film-theory and problems of the past versus present. As well as discussing indigenous versus foreign in aesthetic practices, this volume covers North and South Indian performance practices and theories, alongside recent and new themes including the Gandhian aesthetics of surrender and self-control and the aesthetics of touch in the light of the politics of untouchability. With such unparalleled and authoritative coverage, The Bloomsbury Research Handbook of Indian Aesthetics and the Philosophy of Art represents a dynamic map of comparative cross-cultural aesthetics. Bringing together original philosophical research from renowned thinkers, it makes a major contribution to both Eastern and Western contemporary aesthetics.

This book presents an interpretation of Gandhi's political philosophy, and how he strove to connect it with the four goals of life (purushartha). Anthony Parel argues that Gandhi's aim was the restoration of harmony and the removal of any opposition between the spiritual and the temporal, the political and the ethical.