American Gandhi

American Gandhi
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When Abraham Johannes Muste died in 1967, newspapers throughout the world referred to him as the «American Gandhi.» Best known for his role in the labor movement of the 1930s and his leadership of the peace movement in the postwar era, Muste was one of the most charismatic figures of the American left in his time. Had he written the story of his life, it would also have been the story of social and political struggles in the United States during the twentieth century. In American Gandhi , Leilah Danielson establishes Muste's distinctive activism as the work of a prophet and a pragmatist. Muste warned that the revolutionary dogmatism of the Communist Party would prove a dead end, understood the moral significance of racial equality, argued early in the Cold War that American pacifists should not pick a side, and presaged the spiritual alienation of the New Left from the liberal establishment. At the same time, Muste was committed to grounding theory in practice and the individual in community. His open, pragmatic approach fostered some of the most creative and remarkable innovations in progressive thought and practice in the twentieth century, including the adaptation of Gandhian nonviolence for American concerns and conditions. A biography of Muste's evolving political and religious views, American Gandhi also charts the rise and fall of American progressivism over the course of the twentieth century and offers the possibility of its renewal in the twenty-first.

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Leilah Danielson. American Gandhi

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American Gandhi

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This was how Muste became a cultural and political icon in the 1960s. Bohemian radicals and Freudian psychoanalysts viewed him as a model of the self-actualized personality, delighting in his advocacy of authenticity, spontaneity, and love. Intellectuals dialogued with him about the problems of conformity and organization in contemporary American society, and admired his ability to take the existential leap of faith and action that eluded them. Liberal Protestants increasingly found his critique of realism persuasive, and joined him in signing petitions and marching in demonstrations against nuclear testing and the Vietnam War. Civil rights activists praised him for his pioneering efforts on behalf of nonviolence; as Martin Luther King Jr. told Muste’s biographer, the jazz critic Nat Hentoff, ‘‘The current emphasis on nonviolent direct action in the race relations field is due more to A. J. than to anyone else in the country.’’64

Pacifists, meanwhile, continued to draw strength and sustenance from what they viewed as his equanimity, expressed through joyfulness and humor, as well as his spiritual constancy and depth of vision. ‘‘We are all sons of A. J.,’’ Tom Cornell of the Catholic Worker Movement proclaimed.65 Muste was ‘‘the leader, prophet, confessor and gadfly to us all,’’ recalled Glenn Smiley.66 Without Muste’s leadership, antiwar activists concurred, the coalition against the war in Vietnam would not have been possible. Activists outside of the United States similarly recognized Muste’s centrality to struggles for peace and freedom; Indian pacifists referred to him as ‘‘the American Gandhi,’’ and when he died, telegrams streamed in from around the world, from places as diverse as Tanzania, India, North Vietnam, England, France, and Chile.67

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