War, violence and Rabindranath Tagore's quest for world peace

War, violence and Rabindranath Tagore's quest for world peace

Rabindranath Tagore (1861-1941), India’s messianic poet and Asia’s first Nobel Laureate (1913), promulgated a vision of peace through the cultivation of the ideologies of Ahimsa, or non-violence, which he derived from the Bhagavad Gita and Advita, or one-identity of the universe, which he derived fr...

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Main Author: Quayum, Mohammad Abdul
Format: Article
Language:English
Published: Flinders University, Australia 2017
Subjects:
B Philosophy (General)
BL Religion
PE English
PI Oriental languages and literatures
Online Access:http://irep.iium.edu.my/56920/
http://irep.iium.edu.my/56920/
http://irep.iium.edu.my/56920/1/War_Violence.pdf
id iium-56920
recordtype eprints
spelling iium-569202018-02-02T09:19:44Z http://irep.iium.edu.my/56920/ War, violence and Rabindranath Tagore's quest for world peace Quayum, Mohammad Abdul B Philosophy (General) BL Religion PE English PI Oriental languages and literatures Rabindranath Tagore (1861-1941), India’s messianic poet and Asia’s first Nobel Laureate (1913), promulgated a vision of peace through the cultivation of the ideologies of Ahimsa, or non-violence, which he derived from the Bhagavad Gita and Advita, or one-identity of the universe, which he derived from the Upanishads. This paper investigates how Tagore formulated this vision of peace against a backdrop of and as an antidote to the reckless ‘jihadism’ (both religious and secular) and ‘war-madness’ of the twentieth century, which witnessed the two World Wars as well as an on-going violence in different forms, effectively turning the world into a ‘tower of skulls.’ He attributed this ‘devil dance of destruction’ to three intersecting forces: the unmediated materialism of modern society; belligerent nationalism which often led to nationalist selfishness, chauvinism and self-aggrandisement; and the machinery of organised religion which, he said, ‘obstructs the free flow of inner life of the people and waylays and exploits it for the augmentation of its own power.’ His response to it was the creation of a global human community, or a ‘grand harmony of all human races,’ by shunning exclusivism and dogmatism of all forms, and through the fostering of awareness that human beings were not only material and rational as creatures but also moral and spiritual, sharing a dew-drop of God in every soul. Flinders University, Australia 2017-05 Article PeerReviewed application/pdf en http://irep.iium.edu.my/56920/1/War_Violence.pdf Quayum, Mohammad Abdul (2017) War, violence and Rabindranath Tagore's quest for world peace. Transnational Literature, 9 (2). pp. 1-14. ISSN 1836-4845 http://fhrc.flinders.edu.au/transnational/home.html
repository_type Digital Repository
institution_category Local University
institution International Islamic University Malaysia
building IIUM Repository
collection Online Access
language English
topic B Philosophy (General)
BL Religion
PE English
PI Oriental languages and literatures
spellingShingle B Philosophy (General)
BL Religion
PE English
PI Oriental languages and literatures
Quayum, Mohammad Abdul
War, violence and Rabindranath Tagore's quest for world peace
description Rabindranath Tagore (1861-1941), India’s messianic poet and Asia’s first Nobel Laureate (1913), promulgated a vision of peace through the cultivation of the ideologies of Ahimsa, or non-violence, which he derived from the Bhagavad Gita and Advita, or one-identity of the universe, which he derived from the Upanishads. This paper investigates how Tagore formulated this vision of peace against a backdrop of and as an antidote to the reckless ‘jihadism’ (both religious and secular) and ‘war-madness’ of the twentieth century, which witnessed the two World Wars as well as an on-going violence in different forms, effectively turning the world into a ‘tower of skulls.’ He attributed this ‘devil dance of destruction’ to three intersecting forces: the unmediated materialism of modern society; belligerent nationalism which often led to nationalist selfishness, chauvinism and self-aggrandisement; and the machinery of organised religion which, he said, ‘obstructs the free flow of inner life of the people and waylays and exploits it for the augmentation of its own power.’ His response to it was the creation of a global human community, or a ‘grand harmony of all human races,’ by shunning exclusivism and dogmatism of all forms, and through the fostering of awareness that human beings were not only material and rational as creatures but also moral and spiritual, sharing a dew-drop of God in every soul.
format Article
author Quayum, Mohammad Abdul
author_facet Quayum, Mohammad Abdul
author_sort Quayum, Mohammad Abdul
title War, violence and Rabindranath Tagore's quest for world peace
title_short War, violence and Rabindranath Tagore's quest for world peace
title_full War, violence and Rabindranath Tagore's quest for world peace
title_fullStr War, violence and Rabindranath Tagore's quest for world peace
title_full_unstemmed War, violence and Rabindranath Tagore's quest for world peace
title_sort war, violence and rabindranath tagore's quest for world peace
publisher Flinders University, Australia
publishDate 2017
url http://irep.iium.edu.my/56920/
http://irep.iium.edu.my/56920/
http://irep.iium.edu.my/56920/1/War_Violence.pdf
first_indexed 2023-09-18T21:20:23Z
last_indexed 2023-09-18T21:20:23Z
_version_ 1777411841802108928

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