POWER OF DIALOGUE

 

Professor N. Radhakrishnan, Gandhian Scholar and former Director of Gandhi Smriti and Darshan Samiti, New Delhi.

(Reproduced below is a conversation Dr. Vedabhyas Kundu, Program Director of GSDS( New Delhi) had with Prof.Neelakanta Radhakrishnan, published recently in the book, Peace and Nonviolence)

Vedabhyas Kundu: In your dialogue with eminent peace scholar Daisaku Ikeda in the book Walking with the Mahatma: Gandhi For the Modern Times, Dr. Ikeda succinctly points out, "A master of dialogue, Mahatma Gandhi urged keeping the window of the mind open at all times." Please elaborate on the Gandhian approach to dialogue for peace.

N Radhakrishnan: Thank you Dr. Vedabhyas for your reference to the much-talked-about book that grew out of the dialogues Dr. Daisaku Ikeda, President of Soka Gakkai International, and I had over several years in different parts of the world on. Gandhi and contemporary world issues. It is significant that Dr. Ikeda, himself a master of dialogue and who has the distinction of holding over 2,000 dialogues with outstanding personalities of the world, rightly describes Gandhi as "a mast', of dialogue." Gandhi's advocacy and practice of dialogue in fostering an era of nonviolent communication and leadership remains an important area to explore.

            As any diligent reader will note, Dr. Ikeda argues passionately in our dialogue that Gandhi used the medium of dialogue with consummate dexterity and skill. The journals and newspapers Gandhi edited both in South Africa and India were essentially channels of communication for him with the readers. Gandhi invited questions and answers and even published the views and articles against him I his own journals which were run on ethical and moral grounds and were most in the form of dialogue.

The two books by Gandhi that give the most valuable basic details of his lif and work are My Experiments with Truth (an autobiography) and Hind Swaraj, small treatise that attracted enormous hostile criticism besides being banned the British for the "seditious views it contained." Even his trusted disciple, Jawaharlal Nehru, advised him to withdraw the book. Gandhi differed with all his critics and remained firm on his position. It was significant that when it was reissued after several years, Gandhi did not change a single word.

The Hind Swaraj is in the form of a dialogue between an editor and a reader. The dialogue raised several issues of contemporary relevance, such as an alternative vision for the industrial-urban society of India, the deepening civilisational crisis, the escalation of violence, problems of marginalization, strategies of nonviolent resistance, development with justice and peace, peaceful co-existence of different religions et cetera.

In this book, Gandhi also introduces his famous distinction between religion as organization and religion as ethics and spiritually. He stresses that, underlying all organized religions, there is a universal ethics and spiritually, which teaches the unconditional love of God and one's neighbour. At the same time, religion as organization serves as a convenient means of maintaining a certain type of pre-political identity. Every organized religion is able to get a certain amount of legitimacy. It follows that organized religions ought to practise tolerance towards each other. Hind Swaraj thus convincingly argues that there are good religious reasons for practicing tolerance.

Anthony J Parel, in his analysis of the book makes an interesting observation in this context : "Three strands of thought on nonviolence are present in Hind Swaraj. The first is that involuntary violence is consistent with Gandhian nonviolence. 'Going to the root of the matter,' Gandhi writes, 'not one man really practices such a religion (of ahimsa) because we do destroy life. We are said to follow that religion (of ahimsa) because we want to obtain freedom from the liability to destroy any kind of life.' In other words, what the ethics of nonviolence seeks is the freedom from moral capability for the sort of necessary involuntary violence that ordinary embodied life entails. The second strand concerns the intention for an act to be violent in the Gandhian sense, an intention to harm another living being has to be present. Thus, for example, the act of restraining a child rushing into a fire is only apparently violent, 'I hope you will not consider that it is still physical force, even if of a low order, when you would forcibly prevent the child from rushing towards the fire if you could: The third strand has to do with legitimate self-defense: self-defense within the limits of natural justice is consistent with nonviolence. Gandhian nonviolence expects the just state to be the guarantor of internal peace and external security. What is inconsistent with nonviolence is the principle of raison d'Etat that refuses to recognise the higher law of dharma, namely the behavior of the modern state when it purses policies on the basis of in allegedly autonomous national interest."

It is significant that Gandhi also viewed dialogue and the shared understanding that might result from it as one of the most powerful human actions for promoting an authentic culture of peace and conflict reduction techniques, His work and struggle for human rights and peace in South Africa for 21 years and the unprecedented mass upheaval through nonviolent mass agitation and constructive work for national freedom of India which lasted 32 years offer very valuable lessons to humanity in the context of growing conflicts that bedevil most of the countries and societies today.

                     It may also be remembered that the strategies Gandhi evolved were mostly based on his profound understanding of the power of dialogue that according to him was much more than two individuals talking to each other in an attempt to understand each other or sort out outstanding differences of opinion. The dialogues of masters such as Socrates and Plato in ancient times offered precious insights into the complex nature of what constitutes human behaviour vis-à-vis human aspiration, which many later visionaries and social activists interpreted in the light of the evolving socio-political scenario, Honest attempts were made by many evangelists of dialogue to the collective treasures of acknowledging differences, discovering our common humanity, and achieving a new understanding as the basis for mutual cooperation. It is this precious jewel of heart-to-heart dialogue that makes dialogue as the potent and productive weapon in the arsenal of nonviolent peace builders.

The former Secretary-General of the United Nations Ban Ki-moon had once stressed, "Intercultural dialogue could promote reconciliation in the aftermath of conflict and could also introduce moderate voices into polarised debates." What kind of framework of dialogue do you envision that can be encouraged for reconciliation and forgiveness? How can we encourage young people to enter intu, dialogue whenever any differences or conflicts arise?

            Well Dr. Vedabhyas, I am happy to see that far from being an academic type of exchange of ideas, the Ikeda – Radhakrishnan dialogue gradually assumes the level of a live dialogue on certain pivotal areas as Ban Ki-moon has rightly stressed.   I fully concur with him when he argues that what’s required now in an honest attempt to identify the skills and spirit that make dialogue possible at all levels and among all types of people, an attempt has to necessarily take into acount the humanity in each person, respect for each tradition, tolerance towards the multi- ehnic, multi-religious nature of modern societies and nations.  And it has to be intercultural in all respects.

Gandhi’s efforts for a nonviolent society were characterized by both individual and societal change as an essential rquisite for transformation.  The manner in which leaders such as Martin Luther King(Jr). Nelson Mandela, Ho Chi Minh, Rosa Parks, Petra Kelly, Aung Sung Suu Kyi, Lech Walesa, Mubarak Awad, Mairead Maguire, the martyred Antioquia Governor Guillermo, Professor Glenn D Paige, and many other champions of nonviolence who adapted the Gandhian techniques of conflict resolution through positive and affirmative human action need to be understood in this perspective.

            The mounting conflicts of various kinds prevalent in almost all societies and countries of world today call for honest and concerted efforts if humanity has to survive. The Truth and Reconciliation Commission, led by Bishop Tutu in South Africa, and the lessons humanity may learn from this highly bold and imaginative step to conflict reduction and nation-building, unfortunately, has not been properly understood by the rest of humanity. We also have to learn from the pioneering efforts of Dr Daisaku Ikeda whose Herculean efforts to promote dialogue for global peace and sustainable development have assumed supreme importance globally. Dr Daisaku Ikeda has been employing dialogue as a very effective strategy in promoting awareness among people. Engaging in dialogues with the best brains in different fields in different parts of the world in an attempt to share, analyse, focus, and critically examine common concerns id issues which are arising out of human endeavours has been found to be extremelyful. I always remember the assertion of Dr Ikeda, "If one drop of the water of
alogue is allowed to fall upon the wasteland of intolerance, where attitudes of hatredd exclusionism have so long prevailed, there will be a possibility for trust and andship to spring up. This, I believe, is the most trustworthy and lasting road to that al. Therefore, I encourage the flow of dialogue not only on political plane but also the broader level of the populace as a whole."

            Every session of our dialogue, every thought and moment I spent with Dr Ikeda at*rent occasions since 1984 was education to me and elevating and inspiring. One once that has been immersed into my being perhaps sums up his entire life and Iribution to humanity: "If you are afraid of persecution and defamation, you cannot II the doors on a new age". The manner in which Ikeda has been making use of the lurn of dialogue to bring people together and foster goodwill and peace sums up henomenal success in developing the art of dialogue and giving it "a name and habitat" as Shakespeare would have called it, had he been alive today.

            Over the last seven decades, Dr Ikeda is credited with a number of initiatives and igns that influenced the United Nations and many governments across the to adopt his annual peace proposals for world peace, sustainable development flues, disarmament, environmental protection, educational reforms, human rights tion, gender equity, and better religious understanding. The new world order that Revolution initiated by the SGI under Dr Ikeda envisions among many thrust areas at individual and collective level, seeks to encourage global efforts to ensure human rights, strengthening of people's initiatives, and the emergence of a global outlook. Humanities longing for peace has to be nurtured at all costs. Global initiatives such as the UN symbolizing the shared longing of humanity for peace and justice are to be nurtured. By doing so, we are only ensuring the right of humanity to exist, prosper, and help people discover their full potentials. One of the pre-requisites for this is dialogue, both the "inner" and "outer" dialogue.

            The theme of human survival has been central to the various dialogues Dr Ikeda has been holding with intellectuals, political, social, and artistic giants of the world during the last seven decades with passionate conviction. There is so much violence, crime, hatred, and exploitation in the world today and one of the major reasons of this is the lack of communication, dialogue, and trust. Dr Ikeda's dialogues have demonstrated once again in recent times how decision makers, intellectuals, philosophers, artists,religious leaders, diplomats, revolutionary thinkers, and a whole lot of others could be engaged in qualitative discussions. In effect, these dialogues have been found to be the genuine seeds of "Human Revolution."

            Very few before him seem to have used dialogue as an effective strategy in promoting awareness among people. Engaging in dialogues with the best brains in different fields in different parts of the world in an attempt to share, analyse, focus,and critically examine common concerns and issues that are arising out of contemporary developments in various fields of human endeavours has been found to be extremely useful and rewarding. The outstanding quality of each of his dialogue is the highly creative manner in which Ikeda is able to discuss the various issues from different perspectives without a trace of repetition — a remarkable and rare achievement — and linked to what he believes is paramount importance to humanity's survival. In his words, "I love people. That is why I meet and talk with people from all walks of life. Dialogue transcends ethnic and ideological differences. I will continue to engage in dialogue as long as I live. We must never stop promoting dialogue across cultures. In a sense, dialogue is an earnest struggle between two people. It could even be described as sparring with words. It is through this process that both parties begin to open their hearts to one another."I am convinced and glad to state here that Dr Ikeda has influenced quite a few statespeople, scientists, artists, human rights activists, peace promoters, scholars, and others cross the world through his dialogues. He has held over 1,500 dialogues durin the last four decades with remarkable felicity and elan. He could claim distinction for raising the genre of dialogue to higher levels since Socrates and Plato.

            My long association with Dr Ikeda and his movement for peace and change has taught me many lessons, and he has influenced me in both my personal life and public activities. Besides my deepening admiration, I tend to look up to him for spiritualguidance as in him I see a living Gandhi. Some of my activities in India have beeninfluenced by Dr Ikeda. I am profoundly committed to the welfare of children, a lesson I learnt from Dr Ikeda, and the two children's campuses working under my guidance are an embodiment of this truth.

The Gandhi Peace Mission recently initiated a project to highlight the importance of Dialogue, Reconciliation, and Justice as national objectives and use them for effective conflict resolution activities. On the Hiroshima day of 2009, a new initiative with this locus was launched and it is known as the Citizens' Commission for Dialogue, Justice and Reconciliation. This is certainly due to his influence on me and many of us in India.

In a landmark initiative, the various Gandhian organizations in India launched a two-year International Peace Campaign on 26 January, 2017, to mark the occasion of 70th anniversary of Gandhi's Peace Mission in strife-torn Bengal in 1946. The Gandhi Peace Mission, as it will be known, seeks to highlight Dr Ikeda's favourite mission, Dialogue, Reconciliation, Justice and Peace as the motto of the campaign. The date of launch was 26 January, India's Republic Day and also the founding day of Soka Gakkai.
            The two-year campaign comprised a group of peace activists undertaking a goodwill visit to some of the villages in Kolkata and Noakhali (now in Bangladesh) that bore the brunt of communal orgy, large scale murder, looting, and violence. Gandhi had toured these villages barefoot persuading people to use dialogue as a means to settle disputes and end violence of all types. The participants of the Gandhi Goodwill Mission sought to follow the path Gandhi had travelled in 1946 and on reaching Noakhali
Olie epicentre of violence and killing) - about 600 kilometres away from Kolkata and 300 kilometres away from Dhaka - prayer functions, and goodwill interactive sessions woh local people, dialogue, and peace marches will be held. The Goodwill Mission planned to attend the Gandhi Martyrdom prayer at Gandhi Ashram at Jayag in Noakhali on 30 January and to interact with the intellectuals, peace activists, women, and youth Aders in Dhaka the next day. Back in Kolkata on 2 February, the Peace Mission would received by youth leaders from different parts of India at a special Youth Assembly.

      This was to be followed by an International two-day Peace Summit on Role of Dialogue, Reconciliation, Forgiveness, and Justice in Sustainable Peace and Development. Owing to sudden political developments in Bangladesh, the visit to the Noakhali villages was shelved while the International Peace Summit was held successfully in Kolkata with participants from17 countries joining it.