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81.
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James P. Sterba
Reply to Richard Wemer
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82.
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The Acorn:
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Predrag Cicovacki
Nonviolence in Theory and Practice - Tribute to Robert Holmes
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83.
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Robert L. Holmes
Toward a Nonviolent American Revolution
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84.
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Predrag Cicovacki
Introductory Remarks
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85.
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Robert W. Brimlow
Beat Me Daddy, 12 to the Bar:
The Blues, Peace and Cats in a Trance
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86.
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Barry L. Gan
Reply to Brimlow
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87.
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b. l. g.
To the Reader
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88.
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Andrew Fiala
Pacifism and the Trolley Problem
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89.
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Jacob N. Bauer
Gandhian Nonviolence and the Problem of Preferable Violence
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90.
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Richard McCutcheon
Gandhi Confronts Imperial Violence: How Amritsar Changed His Political and Spiritual Life (Part I)
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91.
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Greg Moses
The Acorn in Transition
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92.
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Barry L. Gan, Sanjay Lal, Greg Moses
The Acorn Visions:
Three Editors Contribute Reflections on What the Journal Means
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93.
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Marilyn Fischer
Essential Bibliography of Jane Addams’s Writings on Peace
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José-Antonio Orosco
Essential Bibliography of Cesar Chavez
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95.
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Barry L. Gan
Seeds of Duty:
Holding to Nonviolence in Being and Truth
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Tom H. Hastings
Three Hundred Years toward Peace:
Review of "War No More: Three Centuries of American Antiwar and Peace Writing" edited by Lawrence Rosenwald
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97.
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Gail Presbey
Moving North, Thinking South:
Report on the 2016 World Social Forum
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Predrag Cicovacki, Carlo Filice, Sanjay Lal
Author Meets Critics:
Predrag Cicovacki, Author of Gandhi’s Footprints, Meets Critics Sanjay Lal and Carlo Filice
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rights & permissions
Two critics respond to Predrag Cicovacki’s book, Gandi’s Footprints. Cicovacki opens the discussion by presenting his motivations for exploring a paradox, that Gandhi’s work is widely revered but not widely emulated. Cicovacki explores a resolution to the paradox by suggesting how Gandhi’s promising visions may be followed without being imitated, especially Gandhi’s insight that we must seek spiritual grounding for life in a materialistic world. Critic Sanjay Lal affirms Cicovacki’s insight but suggests that precisely because Gandhi’s aspirations for spiritual life were profoundly transformative we should take care not to dilute them into our conventional wisdoms. Critic Carlo Filice asks how Gandhi’s commitment to unified reality could be more clearly articulated once a distinction is drawn between spirit and matter, also how Gandhi’s nonviolence could manage to embrace important exceptions. In reply to critics, Cicovacki proposes an approach to Gandhi informed by the insights of Tagore.
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José-Antonio Orosco
Abolition as a Morally Responsible Response to Riots:
Lessons on Violence from Gandhi, Martin Luther King, Jr., and Cesar Chavez
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rights & permissions
In this paper, I sketch out, following the suggestions of Martin Luther King, Jr. and Cesar Chavez, a morally responsible response to urban riots. This approach recommends that we focus our attention on two structural features of society that underlie and prompt urban riots. First, I examine how King recommends that we must understand the economic conditions surrounding such violence. Next, following the suggestion of Cesar Chavez, I argue we must attend to cultural violence, especially those social narratives surrounding the construction of masculinity and security in our culture. Chavez’s analysis builds on Gandhi’s notion of “constructive” nonviolent action. Chavez suggests intervening in culture to provide alternative accounts of safety and success in our society, as well as constructing new institutions and practices that embody those understandings. I conclude by examining two contemporary social movements--prison and police abolition--which attempt to embody this morally responsible response to urban violence.
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Sanjay Lal
Gandhi Philosopher:
Review of "Gandhi in Political Theory: Truth, Law, and Experiment" by Anuradha Veeravalli
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