By Michiel Baud (editor), Rosanne Rutten (editor)
All different types of well known protest contain a selected type of 'popular highbrow' who displays social fact. This quantity appears to be like on the reports of well known intellectuals in non-western societies, working inside social-movement networks that hyperlink neighborhood, neighborhood, and overseas arenas, and attach to an international stream of principles. 8 case reviews on assorted societies in twentieth-century Asia, Africa, and Latin the USA spotlight particular activist intellectuals and their function in collective motion.
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Additional resources for Popular Intellectuals and Social Movements: Framing Protest in Asia, Africa, and Latin America (International Review of Social History Supplements (No. 12))
But while they provide just a glimpse of the underlying processes, the three moments of interaction between African-American intellectuals and Gandhians in India were clearly crucial for the framing and transnational diffusion of the Gandhian repertoire. These encounters contributed directly to the interpretive tasks, alignment processes, and conditions for dissemination emphasized in the social movement literature. The initial journeys of Thurman, Mays, and Tobias at the end of the 1930s (and of Nelson in 1947) enabled the development of a Christian liberation theology frame, which offered a new diagnosis of American racial relations and a new prognosis for improving them.
55 In February i960, when students in Nashville joined the wave of sit-ins spreading across the South, they used Lawson's framing of the Gandhian 5 3. Lawson was not the only one to read about the Montgomery bus boycott in the Indian press. The mainstream newspaper Hindustan Times, for example, regularly published articles on what it called "Mass 'Gandhi-Type' Protest in Alabama" (Saturday, 3 March 1956, p. 5; see also Hindustan Times, Sunday, 23 December 1956, p. 7). Indian activists who continued to organize nonviolent direct action campaigns after Gandhi's death in 1948, moreover, were inspired by the successful application of Gandhian methods during the African-American civil rights movement.
Impressed by the nonviolent spirit of the African-American community in Montgomery, Rustin introduced himself to King and started working for the Montgomery Improvement Association (MIA) in February 19 56A5 MIA leaders, in turn, recognized the expertise of Rustin and began taking the strategic implications of the Gandhian repertoire more seriously. They learned how to use familiar Christian language to communicate fundamental Gandhian principles to their constituency. They agreed to use positive terms like "bus protest" instead of "bus boycott," which implied an illegal restraint of the local economy.
Popular Intellectuals and Social Movements: Framing Protest in Asia, Africa, and Latin America (International Review of Social History Supplements (No. 12)) by Michiel Baud (editor), Rosanne Rutten (editor)