Tiến Sĩ Đấu tranh phi bạo lực được thể hiện trong một số tác phẩm điển hình của Mahatma Gandhi và Martin Lut

TABLE OF CONTENTS

Page
TITLE PAGE i
Table of Contents . . ii
CHAPTER I INTRODUCTION
Statement of the Problem

1
Objectives of the study . 8
Significance of the Study 9
Scope and Limitation of the Study 10
CHAPTER II REVIEW OF LITERATURE
Conceptual Literature .

12
Research Literature . 28
Synthesis . . 36
Conceptual Framework 39
Definition of Terms 47
CHAPTER III RESEARCH METHODOLOGY
Research Method

51
Treatment of Materials 52
CHAPTER IV ANALYSIS AND INTERPRETATION OF
DATA
58




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Analysis and Interpretation
CHAPTER V SUMMARY, CONCLUSIONS AND
RECOMMENDATIONS


Summary . . 166
Findings 187
Conclusions 196
Recommendations . . 199

BIBLIOGRAPHY
CURRICULUM VITAE







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CHAPTER I
INTRODUCTION

1.1. BACKGROUND OF STUDY

Mahatma Ghandi and Martin Luther King, Jr. are two of the
world‟s most famous advocates of non-violence. Both struggled and
committed themselves to create a society without the use of force. While
Mahatma Ghandi never claimed to be a prophet or a philosopher, he
was proud to say that the real significance of the Indian Freedom
Movement was that it was waged non-violently. As for Martin Luther
King, Jr., he envisioned a society in which race was not an issue in how
people were treated or in how they were allowed to live their lives. His
involvement on this became prominent in civil right movements that
gained the respect of many political leaders and gave him the potential
power to enact major change.
Mahatma Ghandi adhered to non-violence not only because he
believed that an unarmed people had little chance of success in an
armed rebellion but also because he considered violence a clumsy
weapon which created more problems than it solved. During his time,
his emphasis on non-violence had a harsh or unpleasant effect both on
his British and Indian critics, though for different reasons. During the



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Indian struggle, the British critics saw non-violence as a camouflage.
They didn‟t see it as a remarkable peaceful nature of Ghandi‟s
campaign. To the Indian critics, especially the radical Indian politicians,
who looked up on the French and Russian Revolutions or the struggles
of the Italian and Irish nationalists, Ghandi‟s campaign on non-violence
was a sheer sentimentalism. That it was obvious that force will yield
force, and that it was foolish to miss opportunities and sacrifice tactical
gains for reasons more relevant to ethics than to politics.
On the other hand, Martin Luther King, Jr had a major impact on
civil rights. He played a part in many well-known civil right movements
in the 1950‟s and the 1960‟s. For instance, in 1955, he became heavily
involved in the Montgomery, Alabama boycott of the city buses, which
was spurred by the bus company‟s insistence that African Americans
should only ride in the backseats. King‟s support drew much attention to
the cause and rallied many supporters even outside of the Montgomery
area, which put pressure on bus companies all over the South to
examine their rules, and eventually, to change them.
A key part of Martin Luther King, Jr.‟s vision, aside from the quest
of racial equality, was the idea of non-violence. He refused to use
violence in any of his protests, and taught his followers to do the same.
Based on the principle of Ghandi, this factor of King‟s beliefs and



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behavior was a major influence on the society at that time. Police forces
didn‟t hesitate to use violence against demonstrators and protesters, but
in the face of their quiet civil resistance, the overblown physical
techniques of force and brutality lost their power. Martin Luther King, Jr.
was responsible for the passing of the Civil Rights Act and Voting
Rights Act for Africans, both in the mid of 1960‟s. These acts literally
changed the American Law so that the African Americans could not be
treated separately from the Whites. His victories in these two areas had
a major impact in the United States and the world.
In spite of all these resounding advocacies for non-violence, men
continue to use force and violence as means to an end. Men didn‟t
seem to have learned as proven by the presence of violence
everywhere in the world. In today‟s world, people continue to die violent
deaths. The struggle of mankind to survive almost always ends with
violence. In the new era of the twenty-first century, humanity must be
guided by the overriding principle that killing is never acceptable or
justified--under any circumstance. Unless men realize this, unless they
widely promote and deeply implant the understanding that violence can
never be used to advocate one's beliefs, they will have learned nothing
from the bitter lessons of the twentieth century.



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Perhaps the best way to understand human nature fully and to
know a nation completely short of going into a formal study of
psychology, sociology and history, is to study Literature. Through
Literature, people learn the innermost feelings and thoughts of people –
the truest and most real part of themselves. Thus, men gain an
understanding not only for others, but more importantly, of themselves
and of life itself.
Sometimes, people may have ideas and values that they wished
to pass on in order to form attitudes. At other times, it may be because
they wanted to spread knowledge and information which is worth
recording and remembering. In this way, truth is reserved.
Today, the real struggle of the twenty-first century is neither
between civilizations, nor between religions. It will be between violence
and nonviolence. It will be between barbarity and civilization in the
truest sense of the word.
This thought was supported by Hick(1988) when he said that
Gandhi was indeed a living paradox, both extraordinarily attractive and
yet powerfully dominating, and in admiring him people must be aware of
both sides of his character. His moral insights were so strong and
uncompromising that he imposed them upon his followers by the sheer
force of conviction. This force arose from the fact that Gandhi lived what



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he taught. He never taught an insight or made a moral demand that he
had not lived out in his own life. Once, when asked by a foreign visitor
what his message was, he replied “My life is my message‖. A proof that
he, indeed, taught what he preached.
Obviously, one reason why Gandhi is so important and
remembered today is that he was the first great example of a typically
modern phenomenon, the political saint as most writers call him. In
addition, Hick mentioned that before the rise of democracy, people
generally had no political power therefore, responsibility, and saintliness
typically took the form either of acts of individual charity or of a life of
secluded prayer and meditation.
Gandhi‟s thinking was ahead of his own time and stays alive
today in our time. Underlying all this is Gandhi‟s impregnable faith in the
possibility of a radically better human future if only men will learn to trust
the power of non-violent openness to others and to the deeper humanity
within us all. To most people this seems impossible. But Gandhi‟s great
legacy is that his life has certainly shown that, with true dedication, non-
violence is possible in the world as it is.
In the same premise, Martin Luther King, Jr. as an unknown
quantity was gaining fast recognition for the same reason as Ghandi
According to Dear (2012), certainly, no one expected him to emerge as



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a Moses-like tower of strength. No one imagined he would invoke
Gandhi‟s method of nonviolent resistance in Christian language as the
basis for the boycott. But from day one, he was a force to be reckoned
with. This is in reference to what Dr. King did during the rise of strike in
a certain bus company in Montgomery.
With the help of Bayard Rustin and Glenn Smiley of the
Fellowship of Reconciliation, Dr. King articulated a methodology of
nonviolence that still rings true. It is an ethic of nonviolent resistance
that is also a strategy of hope that can help people today in the
thousands of Montgomery-like movements around the world.
Dr. King outlined his way of nonviolence and taught these six
essential ingredients of active nonviolence until the day he died. First,
nonviolence is the way of the strong; Second, the goal of nonviolence is
redemption and reconciliation; Third, nonviolence seek to defeat evil,
not people; Fourth, nonviolence includes a willingness to accept
suffering without retaliation, to accept blows from the opponent without
striking back; Fifth, nonviolence avoids not only external physical
violence but also internal violence of spirit. It practices agape/ love in
action, and sixth, nonviolence is based on the conviction that the
universe is on the side of justice.



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The core principle explained why, for King, nonviolence was “the
morally excellent way”. As he boldly expanded his campaign from
Montgomery to Atlanta, Albany and eventually Birmingham, he
demonstrated six basic steps of nonviolent action that could be applied
to any nonviolent movement for social change. King stressed that every
campaign of nonviolence usually undergoes these basic stages toward
justice, and they are worth the reader‟s consideration: Information
gathering, education, personal commitment, negotiations, direct actions;
and reconciliation.
Dr. King‟s principle and methodology of nonviolence outlined a
path to social change that still holds true to this day.
Also, Dr. King‟s essays and speeches are characterized with of
wisdom. His writings harnesses profound emotional power for purposes
of social action. Within the pages of these works surfaces a collection of
gems, reflecting deep philosophy and unique expressions.
The wisdom embodied in the selected works of Mahatma Gandhi
and the selected works of Martin Luther King, Jr could help the
Vietnamese students re-examine their lives and values when they
become aware of their genuine philosophical dimension. Their writings
could describe habits that define the Vietnamese attitude towards life in
general and towards specific actions in particular. They may rightly be



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regarded as modifiers of human acts, influencing their deep motivations.
They are intertwined in the raw materials of the social development of a
Vietnamese student as a person existing in a community of people.
They lend support certainly to the efforts of nation building.
With these thoughts in mind, the researcher as an English
teacher at Thai Nguyen University of Education is deeply motivated to
explore and undertake an analysis of how nonviolence is reflected in the
selected works of Mahatma Gandhi and Martin Luther King, Jr. and gain
honest implications on the teaching of nonviolence that may be drawn
from the analysis which shall benefit Vietnamese students.
1.2. OBJECTIVE OF THE STUDIES
This study is an analysis of nonviolence gleaned in the selected
works of Mahatma Gandhi and Martin Luther King, Jr. and the
identification of the teachings on nonviolence that may be drawn from
the analysis which shall benefit Vietnam students.
Specifically, the study sought answers to the following questions:
1. What is the historical root of nonviolence in India and America.
2. How is nonviolence dealt with in the selected works of Mahatma
Gandhi and Martin Luther King, Jr.?
3. What humanitarian issues are given focus on each of the selections?



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4. What literary devices are used by the writers in projecting the
humanitarian issues particularly nonviolence?
5. What teachings on nonviolence maybe drawn from the analysis which
shall benefit Vietnamese students?
1.3. SIGNIFICANCE OF THE STUDY
The aptness of literary analysis as an essential part of a research
study is highlighted in terms of its importance to a number of individuals.
Therefore, it is vital to expound how this study is beneficial to academic
managers, college instructors of literature, students of literature and
linguistics sand other researchers.
The academic managers can utilize this study as a frame of
reference when they prepare developmental priorities, programs,
projects and policies in the educational institutions to ensure that the
practice of nonviolence can access the academe and spawn nonviolent-
related activities in the curricula.
College instructors of literature may use this analysis as one of
their methodologies in teaching literature to raise students‟ awareness
on nonviolence and develop their students‟ appreciation and sense of
value in order to guide and allow them to crystallize and synthesize
what philosophy of life is best to learn and to live by.



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Students of literature and linguistics realize the significance of
nonviolence and may be inspired to treat literature as a work of art s as
well as inspire them to engage in literary analysis related to non-violent
resistance
Further research can utilize this study‟s results on the issue of
school violence education in Vietnam.
Further research on non-violent struggle can be gleaned from a
number of works of Viet Nam contemporary literature.
1.4. SCOPE AND LIMITATION OF THE STUDY
This study analyzes the philosophy of nonviolence as embodied
in the selected literary pieces of Mahatma Gandhi and Martin Luther
King, Jr. pointing out the events and situations which show the
teachings on nonviolence that maybe drawn from the analysis that may
benefit the Vietnamese students. Likewise, this paper tries to present
the historical root of nonviolence in India and the United States; the
humanitarian issues given focus on each of the selections, and the
literary devices used by the writers in projecting the humanitarian issues
particularly nonviolence.
This study employed the qualitative method of research in
analyzing Gandhi‟s and King‟s concept of nonviolence in the
representative literary works chosen. Likewise, this analysis made use



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of the sociological and philosophical approaches as the bases for
analysis. In particular, the sociological approach is supported by
Teixeira‟s Theory of Nonviolence, while the philosophical approach is
supported by Holmes‟ Theory of Nonviolence. Other approaches in
literary criticism that may be employed in the analysis like the Formalist
Criticism, Biographical Criticism, Historical Criticism, and Psychological
Criticism are not part of this study.
This paper also involved content analysis, which is a systematic
technique in analyzing message content and message handling. The
data analysis in this research centered on pattern seeking and the
extraction of meaning from Gandhi‟s and King‟s selected literary
narrative or image data. Much effort was focused on the task of
recording data or making notes through concepts and categories;
altering or creating new codes or more subtle categories; linking and
combining abstract concepts; extracting the essence; organizing
meaning; creating theory from emerging themes; writing an
understanding; and drawing conclusions.
The essential features in the treatment of materials were
considered by the researcher in the conduct of this study. The general
rules cited by Stott (2014) as regards the seven standards a piece of



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literature should abide to in order to be considered literary guided in the
selection of works under study.
The representative literary works were analyzed The Story of My
Experiments with Truth, Harijan and Young India and The Montgomery
Bus Boycott, Letter from Birmingham Jail by Mahatma Gandhi and I
Have a Dream by Martin Luther King, Jr. From these literatures, readers
will be able to see in them the seeds of all these two writers‟ most
important teachings. The said selections were chosen because of their
correlation with the cited themes; the humanitarian issues given focus in
the selections; the literary devices which helped in unveiling their
concept of nonviolence; and the teachings on nonviolence that may be
drawn from the analysis.




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CHAPTER II
REVIEW OF RELATED LITERATURE
This chapter is presented with the view of identifying the
constructs of the study.
2.1. CONCEPTUAL LITERATURE
The review of the conceptual literature yields four types of
constructs, which are used in the analysis and interpretation of the
literary pieces dissected. These constructs include: Literature and
Philosophy of Nonviolence, Mahatma Gandhi and his Significant
Works, Martin Luther King, Jr. and his Significant Works, Humanitarian
Issues, Literary Devices and Historical and Philosophical Approaches
in Literary Criticism.
Mahatma Gandhi and his Significant Works. Mohandas
Karamchand Gandhi, commonly known as Mahatma Gandhi Father
of Nation, was the preeminent leader of Indian nationalism in British-
ruled India.
Employing non-violent civil disobedience, Gandhi led India to
independence and inspired movements for non-violence, civil rights and
freedom across the world.
The son of a senior government official, Gandhi was born and
raised in a Bania community in coastal Gujarat, and trained in law in



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London. Gandhi became famous by fighting for the civil rights of Muslim
and Hindu Indians in South Africa, using new techniques of non-violent
civil disobedience that he developed. Returning to India in 1915, he set
about organizing peasants to protest excessive land-taxes. A lifelong
opponent of "communalism", he reached out widely to all religious
groups. He became a leader of Muslims protesting the declining status
of the Caliphate. Assuming leadership of the Indian National Congress