Principles of Theological touch in Vallarars work - An analysis

Indian Journal of Tamil ◽

10.34256/ijot2137 ◽

2021 ◽

pp. 42-47

Author(s):

Kausalya V

Keyword(s):

Race Differences ◽

The People ◽

Religion And Race ◽

Human Birth

The article is being carried out on the theocratic principle given by vallalar. In these, the morals of the philanthropists are explained to the people of today's society. It is not mankind that a man is born, lived, and then dies. It is only in human birth that there is a possibility of seeing and attaining God. That is why the philanthropist instructs us on some ethics. Love and compassion should be felt in all living beings. This article reveals that those who act with in their heart can truly reach God, who completely eliminates caste, religion and race differences, and who, when they suffer from hunger, who relieves them of suffering and who takes pity without killing any of them, can reach God by heart.

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Satyagraha: The Highest Practise of Democracy and Freedom

Social Change ◽

10.1177/0049085721993160 ◽

2021 ◽

pp. 004908572199316

Author(s):

Vandana Shiva

Keyword(s):

Martin Luther ◽

Passive Resistance ◽

Mahatma Gandhi ◽

Nelson Mandela ◽

The People ◽

Religion And Race ◽

Freedom Movement ◽

Martin Luther King

Satyagraha, or non-cooperation or passive resistance, did not begin with Mahatma Gandhi. As Gandhi acknowledged, he did not ‘invent’ satyagraha, he learnt it from the people of India. The contemporary movements against apartheid, separation on the basis of religion and race, are a continuation of the spirit of Gandhi, Nelson Mandela and Martin Luther King Jr. For Gandhi, satyagraha, the force of truth, was the force not to cooperate with unjust laws that called for a ‘no’ from our deepest conscience. The Champaran Satyagraha against the forced cultivation of indigo and the Salt Satyagraha against the colonial salt law inspired us at Navdanya to start the Bija Satyagraha, which is the Seed Freedom Movement. These seeds have been given freely by nature and by our ancestors who have evolved them. It is our duty to save them and our biodiversity. Navdanya does not cooperate with laws that falsely claim that corporations have ‘invented’ seeds and therefore can take a patent on them: such unconscionable laws aim to criminalise a farmer’s saving and robs them of their seed freedom.

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THE TASIKMALAYA CHAOS IN 1996: BETWEEN THE SOCIETY’S SOLIDARITY AND THE SOCIO-ECONOMY IMBALANCE

Historia: Jurnal Pendidik dan Peneliti Sejarah ◽

10.17509/historia.v13i2.7696 ◽

2012 ◽

Vol 13 (2) ◽

Author(s):

Sriyanto Sriyanto

Keyword(s):

Social Economy ◽

Boarding School ◽

Social Condition ◽

Collective Behaviour ◽

Primary Sources ◽

The People ◽

The Social ◽

School Network ◽

Economy Condition ◽

Religion And Race

The harmony of Tasikmalaya society with its calm, polite, and peaceful life was in question when it was instantly turned agresive and violent. The 1996 Tasikmalaya Riot was a typology of collective behaviour which led the discourse into the Ethnic, Religion, and Race (SARA – Suku, Agama, Ras) problems by targetting their agresivity to churches and Chinese’s stores. However, was the riot really the problem of the Ethnic, Religion, and Race, or was there another problem behind the peaceful life of Tasikmalaya people? This study attempts to find the answer to this question, through interview and documentation, to obtain primary sources. The social condition of Tasikmalaya people is agrarian with its strong Islamic boarding school culture. The base to analyse the Tasikmalaya riot is the theories of Islamic boarding school network and collective behaviour. The trigger of the riot was the torturing of ustadz, the Islamic preachers, by the police. This incident emerge the Moslem solidarity in Tasikmalaya which caused the riot at 26 December 1996. The riot’s causes can be traced in the social-economy condition, the society culture, and Tasikmalaya society structure for a comphensive description. The collective behaviour of the Tasikmalaya riot in 1996 is a representative of social, economy, and law imbalance. The riot was an important learning process for the people and officers in Tasikmalaya.

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