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How
do we understand those ascetics who have developed an extremely
elaborate martial tradition and yet have taken strict vows of
non-violence, especially when, for some ascetics today, that tradition
has been put at the service of the most extreme forms of Hindu
militancy? And how is that tough union leaders can, with conviction,
share the same ideas as Gandhi, or that Brahmins scarcely hesitate
before using the stick, even though they loudly and insistently
advertise their faith in non-violence? These ways of acting may in fact
allow us to reconsider the understanding of the concepts of violence
and non-violence in Hinduism, for there are many aspects of Indian
society and culture which effectively contradict ideas, often taken for
granted since Gandhi, about the role of violence in it. In reality, how
the concepts of 'violence' and 'non-violence' are defined in different
aspects of the Hindu tradition cannot be understood if they are
dissociated from each other. Rather, as the articles in this volume
show, violence very frequently legitimates itself in the name of
non-violence as well. D.V., G.T. & E.M. |