Pendekatan Mahatma Gandhi (1869-1948) mengenai nirkekerasan dan perdamaian: Analisis studi perdamaian dan konflik Johan Galtung

In the history of world’s conflict, Gandhi is one of the leaders of nonviolent fighters against the violence of colonialism, dehumanization, and religious conflict. Gandhi has put nonviolence (Ahimsa) as a religious-spiritual based (pacifism) strategy for Truth (Satya), although some researchers prefer Satya to Ahimsa. This dialectic becomes an interesting problem when Gandhi is placed within the framework of peace and conflict studies. Therefore, this thesis uses the systematic phenomenology-hermeneutics of Paul Ricoeur (prefiguration, configuration, transfiguration) against Gandhi's nonviolent principles and practice during the Satyagraha movement in South Africa (1893-1914) and India (1915-1948). Then, the data are analyzed through the theory of violence and peace Johan Galtung, who is able to connect Gandhi's nonviolence within the horizon of the Study of Peace and Conflict. This thesis with qualitative research asserts, Ahimsa (nonviolence) is more strategic and practical in the interests of peace building programs and conflict resolution. Gandhi's nonviolence has "principles of nonviolent discipline", ie Ahimsa, Satya, Asteya, Aparigraha, Brahmacarya, Asveda, Abhaya, Sharira Shram, Swadeshi, Sprash Bavana, and Shava Dharma Samanatva. In addition, Gandhi's nonviolence includes the dimensions of personal nonviolence which is a direct nonviolence, Structural nonviolence which is an indirect nonviolence, and Cultural nonviolence. That is, the principle of nonviolence that lives in the culture and power structure, will have an impact on individual actions. The nonviolent paradigm that is fostered with discipline will affect the individual (subject) and his actions to deal with nonviolent objects; social injustice. Massively, Gandhi himself practiced nonviolence by non-cooperation, civil disobedience, fasting, swadhesi, and Hartal. From its various practices, Gandhi's nonviolence belongs to the category of "prudential pacifism" or "just war tradition"; giving space for violence for good, but not for evil. In the perspective of peace studies, they uses nonviolence as a curative in a negative peace, and are preventive in a positive peace. Nonviolence is very potential and strategic as an object of important studies of Religious Studies, especially Peace and Conflict Studies; as an attempt to approach peace or at least not to engage in violence and crime