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Analysis of Mohandas Karamchand Gandhi's philosophy and rhetoric during a particular campaign for social change will show that his strategies for social change, commonly referred to as "Satyagraha," are rooted in a unique rhetorical perspective. Gandhi repeatedly warned against the use of violent speech and acts, and he has prescribed and described what he meant by such speech and acts. Gandhi believed that violence was found in forms of speech. Nonviolent speech and acts, according to Gandhi, appear to be applicable to many communication situations and can be viewed as appropriate across situations, which meant that he had to attempt to answer the difficult question of how to translate them into practice. His answers were generally vague but he frequently reiterated that all responses were nonviolent. Gandhi felt nonviolent action was capable of being applied in both interpersonal and international contexts. Gandhi was an individual who offered a uniquely nonviolent rhetorical perspective that may be effectively employed by persons who strive to use peaceful communication strategies. (Fifty-eight notes are included, and 24 references are appended.) (MS)

In order to discover whether Mohandas Karamchand Gandhi's rhetorical perspective has provided a unique ethical perspective of communication, a review of the literature on existing ethical perspectives of communication would be in order. Ronald C. Arnett and Richard L. Johannesen, two contemporary researchers, have provided thorough reviews of ethical perspectives. Their ideas provide a clear backdrop against which Gandhi's perspective may be analyzed. At the center of Gandhi's rhetorical perspective is both the implicit and explicit rejection of violence. He assumed communication can be nonviolent and violent, and that distinctions between means and ends of communication can be collapsed. In addition, Gandhi assumed communicators (1) are active rather than passive; (2) share power; and (3) should focus on preserving relationships. Gandhi's unique view of rhetoric, of communication, and of communicators can be seen as a contribution to society's understanding of the ethnicality of rhetoric. (Twenty-nine notes are included, and 10 references are appended.) (MS)