An Introduction of Mahatma Gandhi
Introduction:
Mahatma Gandhi
as a visionary of India had a very clear perception of Indian villages. His
idea of development of Indian society was based mainly on understanding of the
Indian rural society. He had an emphatic assertion that India lives in village
not in towns, in huts not in palaces. Gandhiji held this conviction by saying that
if villages perish India will perish soon. He further argued that we have to
make a choice between India of villages that is as ancient as herself and India
of the cities which are a creation of foreign domination. Gandhian ideal
village belongs to Pre- British period, when Indian villages were supposed to
constitute of the federation of self governing autonomous republic. Gandhiji
had a deep understanding on reality of rural life and knew the plight of the
half-starved ruralites of India. He stressed on renewal of poverty and
illiteracy over aesthetics and wanted to bring about rural reconstruction with
sound scientific and spiritual value through his 18 point constructive
programme. Theoretically, Gandhian approach to rural development may be leveled
as ‘idealist’. He stressed prime importance to moral values and gives prime
importance to moral values over material condition. The Gandhians believed that
the source of moral value lies greatly in religion and Hindu scriptures like
the Upanishads and Shrimad Bhagvad Gita. The concept of ‘Rama Rajya’ is
the basis of Gandhiji’s idea of an ideal social order. Gandhiji defined Rama
Rajya as ‘Sovereignty of the people based on moral authority’. He did not view
Rama as a king or religious personality and people as his subject. In the
Gandhian term Rama stood for God or once own ‘inner voice’. Gandhiji believed
that particular social order in which people are supreme. Their supremacy is
however is not absolute and by and large based on social issues.
Gandhiji’s
concept of rural reconstruction is a comprehensive one which encompasses
emphasis on the economic, political, social, educational, ecological and
spiritual dimension. The decentralized village economy should provide full
employment to all the rural folks on the basis of voluntary cooperation and
work for achieving self sufficiency in the basic requirement of food, clothing
and shelter. In the word of Gandhiji “My idea of Village Swaraj is that it is a
complete republic, independent of its neighbours for its own vital wants and
get interdependent for many others in which dependence is a necessity. Thus
every village’s first concern will be to grow its own food crop and cotton for
its cloth. It could have a reserve for its cattle, recreation and playground
for adults and children. Then if there is more land available, it will grow
useful commercial crops, which excludes growing of hemp, tobacco, opium and the
like. The village will maintain a village theatre, school and public hall. It
will have its own water works ensuring clean water supply”.
Gandhiji
successfully implemented his rural reconstruction activity in his Sevagram
Ashram near Wardha in Maharashtra since 1935. The rural construction work of
Gandhiji was based on 18 point constructive programme which included the
following items:
1. Communal
Unity 2. Removal of untouchability 3. Prohibition 4. Khadhi 5. Other village
industries 6.Village sanitation 7. New or basic education 8. Adult education
9.Women 10. Education in health and hygiene 11. Provincial languages 12.
National language 13. Economic equality 14.Kisans 15. Labour 16. Adivasis
17.Lepers 18.Students
The
first programme was communal unity which means an unbreakable heart unity. It
has wider significance than political unity. Gandhiji instructed social worker
for developing and encouraging bond of love and regard across religious
boundary and cultivate a unity based on mutual love trust and regard. Gandhiji
also believed that social stability of our country cannot be achieved without
the harmonious relationship and social unity among different communities. In
case of any dispute the matter may be referred to the Panchayat for settling of
unresolved dispute. The second programme of his 18 point constructive programme
was removal of untouchability. It is needless to say that untouchability is a
social evil. According to Gandhiji social equality among the people of the
society can be ensured only by discarding social hierarchy/superiority on the
ground of birth or knowledge or religion or any other consideration. Gandhiji
advocated that no one is born as untouchable and unequal and untouchability is
a sin against the God as all our children whether they are Harijan or Non
Harijan are the children of the same God. In 1932, Gandhiji opened Harijan
Sevak Sangh a non-political organization for the self-improvement and economic
self-reliance of the Harijans through spinning and weaving. In Gandhian concept
of Swaraj no one should be high or low but everybody is equal citizen and in
his concept of Swaraj society is free from social evils of exploitation and
domination. The third constructive programme of rural development is
prohibition. Gandhiji firmly believed that drinking of alcoholic beverages,
intoxicating drugs and gambling are the worst social evil. He realized that
drinking and drug addiction is the root cause of many social evils.
The
fourth point of constructive programme as pointed by Gandhiji pivote around
Gandhiji.Khadi means decentralization of production and distribution of
necessities of life. Gandhiji believed that Khadi is an inevitable means for
all round development of the country. In 1921, Gandhiji said “Just as we cannot
live without breathing and without eating, so it is impossible for us to attain
economic independence and banish pauperism from this ancient land without
reviving home-spinning. I holds the spinning of wheel is as much necessity in
every household as the hearth”. In 1934, Gandhiji further wrote in Harijan Patrika
“Khadi is the sum of the village solar system…..without Khadi no industry can
grow…and also without revival of other industry Khadi could not make any
progress.”The fifth programme of rural reconstruction of Gandhiji pivoted
around other village industries. According to Gandhiji village economy cannot
be completed without the essential village industries viz hand grinding, hand
pounding, soap making, paper making, match making, tanning, oil pressing and so
on. The rural industries give job to millions of people and provide an outlet
for their creative skill and excellence and in turn it made them resourceful.
Village industries will lead to distribution of national income among rural
people living in lakhs of villages. Gandhiji however had no objection to
villagers if they use modern machine and tool made articles manufactured in
large scale industries if this should not be used as a means of exploitation of
others. The sixth point was village sanitation. In the dream of Gandhiji the
ideal village should be constructed on the basis of principles of private
hygiene and sanitation. The houses are to be built with locally available raw
material with provision of sufficient natural light and ventilation. Each rural
house should have courtyard to grow vegetation of domestic consumption and also
as fodder for the cattle. The village streets and lanes should be kept clean
and every village should have its own water sources to ensure safe portable
water. In the view of Gandhiji, the ruralites should maintain cleanliness drive
in and around the village and other water bodies.
The seven point
of Gandhiji’s constructive programme for rural development is most vital as it
deals with the new or basic education (Nai Talim). Gandhiji developed the
concept of Nai Talim for the “All round drawing of the best in child and man,
body, mind and spirit. His philosophy of education was based on his experiment
with physical, literary and moral training which Gandhiji recieved at Tolstoy
Farm in South Africa. Gandhiji advocated the vocational training on carpentery,
shoe making, gardening etc. should be introduced in new education system. He
also led emphasis on literacy classes and spiritual training. Gandhiji further
argued that life and character of the teacher should mould the moral life of
the student. Hence, Gandhian concept of education is focused on silent socio
economic and political revolution through the medium of village handicraft and
removal of unemployment through the vocational training as well as economic and
social security of the people. New system of education as conceived by Gandhiji
also teaches dignity of labour and achieves class harmony. The eight point of
his programme was adult education. Gandhiji believed that adult education
should not end with bear acquaintance with the alphabet. Literacy education
should go hand in hand with the spread of indigenous knowledge which is useful
to the villagers in their daily life. Gandhiji advised his volunteers to teach
the adult the disciplines like arithmetic, geography, history and other
subjects with a special reference to the village life and need of the
villagers. Gandhiji further argued that if the adult education were to be
village need based education this will opt to be the end or eradication of
illiteracy from our country.
Mahatma Gandhi
in his constructive programme for rural reconstruction also emphasized on
women, kisan, lepers, students and adivasis. Regarding his programme for
adivasis discussion will be made separately. Gandhiji believed that the same
soul resides both in men and women and human being irrespective of their gender
affiliation should have given equal opportunities to develop their personality.
Gandhiji also observed that when men and women have equal mental ability they
differ considerably in certain aspects. According to Gandhiji women had greater
degree of non violence than that of their counterpart and they exhibits higher
quantum of suffering, sacrifice and love. She not only looks after household
course an intra family distribution of food but also she took a pivotal role in
the management of houses. Gandhiji argued after completion of her work women
can participate in constructive activities and teach their children regarding
simplicity, faithfulness, non- violence, truth and fearlessness, dignity of
labour and self-reliance. After obtaining the self lessons the children i.e.
the future of the nation on sound moral lines. Regarding programme for Kisan or
farmers Gandhiji observed that the Kisan are the backbone of India’s population
and rural society. Majority of the Indian population depend on agriculture and
associated vocations such as dairy farming, poultry, piggery, cattle farming
and so on. For performing their job in a better way they must acquire
sufficient theoretical and practical knowledge about agriculture. According to
Gandhiji, agriculture of a village must be planned in such a manner that each
village should be self sufficient if food requirement. In a favourable
geographical condition the farmer should cultivate cotton required for the
village. Gandhiji was in favour of farmer’s organization which should direct
the redress and grievances of the farmers. However, Gandhiji warned that such
organization should not indulge in low level competition for practical gains of
certain individuals. Regarding the programme of labours Gandhiji argued that
land owners in village should not take more than their requirement and they
should lead a simple lifestyle and also should engage poor segments of the
villagers as the labour for upliftment and change of their socio economic
condition. The landless labourer should get sufficient wages to provide their
primary requirement such as food, clothing and shelter. According to Gandhiji,
“He who tills the land should own the land. The land owners should not think
that the possession of land gives them any superiority over the tenants and the
landless labourers possess the same soul which they possess. The land owners
whose agricultural income is surplus should act as trustees for the benefit of
the agricultural labourers and others”. Gandhiji firmly believed that service
to the lepers is service to the suffering of humanity. Gandhiji visualized that
in swaraj no suffering men should go uncared. Gandhiji advised his volunteers
and other social workers to work with a missionary zeal for the welfare of
lepers. Regarding the programme for the students, Gandhiji argued that they
should possess the following qualities:
1. Student
must be initiative and not be imitators.
2. They
must have freedom but it should not be at the cost of freedom against restraint
and humanity.
3. Students
should have purity of heart and purity in personal life.
4. They
should follow Bhramacharya and maintain self-control in thought, word
and action and hence must preserve the vital energy.
5. The
students should serve for the community.
6. The
student above all must develop the sense of dignity of labour.
Gandhiji desired
that students should put Khadi garments an engage themselves in rural
constructive programme. They should also study available literature on
screening and should implement the same with all its economic, moral and
political implementation. During vacation the students should teach the
illiterate through the day and night school and should clean the houses of the
Harijans and teach the lesson on hygiene in a simple possible way to the
children of the Harijans. In Gandhiji’s opinion students must not take part in
party politics. However, they should have freedom of opinion and should exert
sympathy with any party which they like without openly supporting political
strikes and demonstration.
Regarding health and hygiene education
Gandhiji observed that if we think in the purest possible way we must vanish
all idle and impure thoughts. He also stressed to keep a balance between
physical and mental work. He also advised the villagers that eat as much fruit
as is required to keep body and mind in good order. He also argued that our
water food and air should be clean by maintaining personal cleanliness and
surrounding environmental hygiene clean. Regarding provincial languages
Gandhiji is of opinion that mother tongue is a natural means to develop the
mental equilibrium of the child. It is a mere superstition that scientific idea
cannot be expressed in particular mother tongue. Gandhiji explained the
situation by referring Japan and Russia where they learned and expressed
scientific idea in their own mother tongue without using English as their
medium. Gandhiji thus firmly believed that Indian languages should be properly
developed and relevant English book should be translated into regional
languages for the sake of majority of millions. Regarding economic equality
Gandhiji envisaged that all rural people should have sufficient and nutritious
food to eat, should have proper shelter to live in and adequate Khadi to wear.
In addition everybody should have timely medical attendance and necessary
facility for education. Gandhiji also argued that concept of economic equality
lies in equal pay for all. The Bhangi, the physician, the lawyer, the
teachers and so on should get equal wage for the honest day’s work.
Gandhiji firmly believed that village
republics can be built only through decentralization of social and political
power. In such system power structure should be vested in the village Panchayat
and not in state or national capital. The representative would be elected by
all adults for a fixed tenure of five years and the elected representative
would form a council or Panchayat. According to Gandhiji, Panchayat should
exercise legislative executive and judicial function and look after education,
health and sanitation of the village. It would be the Panchayats who will be
responsible to prtect and uplift untouchables and other poverty stricken
people. Hence, resources for Gandhian approach to managing village affairs
would be raised from village itself. Gandhiji also argued that non violence
peace brigade of volunteers should be organized to defend village.
Gandhiji was not against the
institution of private poverty but he emphasized the principle of Trusteeship
in social and economic affairs of all the segment of the society including
village society. The poor worker under Trusteeship would consider the
capitalist as their beneficiary. Gandhiji felt that Trusteeship would help in
realizing a state of equality. Gandhiji believed that land belongs to God and
individual ownership of land should not be encouraged. A land owner should
merely be the trustee of his land and his duty is to use the land for the
welfare of the community. Gandhiji in this regard viewed that no person can
amass without the cooperation, willing or force of the people. Gandhiian
approach of rural development strikes to reconstruct village republic with the
help of non violence, self govern and self sufficient village economy so far as
the basic necessities of rural are concerned. Gandhiji firmly believed that
apart from socio-economic development transformation of the mental makeup of
the rural people is essential otherwise the changes of socio economic would be
short lived.
Many of the anthropologists and social
scientist of repute namely A.V. Thakkar popularly known as Thakkar Bapa,
Varrier Elwin and Nirmal Kumar Bose developed their idea pivoted around social
science and journey under the influence of Mahatma Gandhi. In one of the paper
of this volume influence of Mahatma Gandhi on Thakkar Bapa and Varrier Elwin is
narrated. Although the present editor presented a detailed paper on influence
of Mahatam Gandhi in the life and anthropology of Nirmal Kumar Bose in the
seminar on Mahatma Gandhi: Tribal and Rural Development, but he has submitted
the paper elsewhere. Hence in the introduction the summary of his findings is
incorporated.
Professor
Nirmal Kumar Bose, a doyen of Indian anthropology was very much motivated on
the life, philosophy and vision of Mahatma Gandhi. Prof. Bose is truly be
considered as a Gandhian anthropologist in letter and spirit. His journey on
Gandhian philosophy started in 1930s when Bose left the University and joined
Salt Satyagraha Movement launched by Mahatma Gandhi. Bose was engaged in
Gandhian social reconstruction work in Harijan slum. The slum was inhabited by
the so called untouchable people like the Mochi, Hadi and Bauri. Later Prof.
Bose alongwith some of his friends published Harijan Journal of Mahatma Gandhi
and few other writing of Gandhiji in Bengali in 1942 when Gandhiji initiated
Quit India Movement. In 1946 after communal strike Gandhiji came to Noakhali on
a peace mission, Gandhiji invited Prof. Bose to stay with him as a Bengali
teacher and interpreter. During this period Gandhiji often deputed his personal
secretary Pyrelal for peace work in some villages. During the absence of Pyarelal
Prof. Bose had to perform the secretariat work of Gandhiji as well. All these
not only mould the life of Prof. Bose on Gandhian thought and philosophy but
also made a deep rooted impact in building of anthropological tradition of
Prof. Bose. In more than 180 writings in Bengali and English on Gandhiji, Prof.
Bose not only tried to portray the
economic and social philosophy of Gandhiji but also compare Gandhian philosophy
with other social thinkers like Tagore, Karl Marx, Vivekananda, Pandit
Jawaharlal Nehru, Lenin and others. Anthropological notion of Prof. Bose
pivoted around cultural contact, pyramidal model of Indian civilization, rural
reconstruction, panchayat system vis-à-vis rural power structure etc. were
highly influenced by the view and philosophy of Mahatma Gandhi. Thus, Indian
tradition in anthropology as conceived by Bose was highly influenced by the
teaching, life and philosophy of Mahatma Gandhi
Gandhiji in his 18 point
constructive programme for rural development also included the welfare of the
Adivasis i.e. tribal people. Gandhiji emphatically stated that though they are
in the 16th number of the programme but they are not least form the point of
importance. Gandhiji identified that Adivasis are the original inhabitants of
India. They have been segregated from the rest of the communities for many
centuries. He also argued that it is the bounded duty of the advanced community
to contribute their might for the all round and over all development of the
Adivasi communities of India. He gave categorical instruction to the
constructive workers to work for the upliftment of the Adivasis i.e. the tribal
people of India. Gandhiji also believed that by making development of Adivasis
we should create an atmosphere of living consciousness of being one with every
other. The tribal mode of village existence was absolutely compatible to
Gandhian philosophy of village India. Gandhian vision of Panchayat was also in
tune with tribal panchayat. Gandhi used to say that nature has everything for
human needs but not for her greed. Thus he coined the principle of Sarvodaya.
Gandhi believed that Sarvodaya cannot be realized without practicing poverty
voluntarily which he described as Aparigraha. Gandhi also strongly
argued that principle of non possession is a primary pre condition for Aparigraha.
All this principles are closely linked with tribal concept of primitive
communism. In short, Gandhian philosophy of voluntary poverty or non-possession
of goods, Aparigraha and non-violence has by and large tribal origin.
Besides, during freedom movement many of the tribal’s took active part in the
freedom fighting and social reform movement launched by Mahatma Gandhi.
We strongly believed that in the year
of 2019 when India celebrate 150th Birth Anniversary of Mahatma
Gandhi, The Father of the Nation, his philosophy, idea and vision on tribal and
rural issues and development are still relevant and meaningful for nation
building. In keeping of the above view, Anthropological Survey of India,
Western Regional Centre organized a National Seminar in Udaipur on 29th
and 30th January, 2019 to review the philosophy, idea and
contribution of Mahatma Gandhi in the field of rural and tribal society and
their development vis-a vis the vision of Mahatma Gandhi in the present day
context. The present volume is the outcome of some of the paper presented in
the seminar. Besides few other original papers on Gandhiji has also been
incorporated in the present volume.
Prof. S.L.Sharma
in his paper based on his key note address argued that the nation is
celebrating 150th birth anniversary of Mahatma Gandhi. Gandhi is
known for his truth and non-violence principles all over the world. As we know
the present world is passing through a critical phase of human history and is
in search of an alternative. Liberalization, Privatization and Globalization
(LPG) are not only reshaping the economy of the people but fundamentally
reshaping ‘culture, ideology, attitude and life style of the people across the
globe. The Gandhian principles are capable of meeting the challenges of the modern
period. The most urgent need of today is the alleviation of human suffering.
Gandhi’s philosophy becomes pertinent in the present world due to the
complexity of human behaviour. His philosophy, laying stress on the unity of
mankind, application of moral principles, social and economic equality,
political decentralization. Gandhi provides solution to the contemporary
dilemmas and conflicts arising out due to failure of developmental paradigms
and failures of leadership. Prof. B.P. Bhatnagar in his paper argued that
propagating the theory of trusteeship, open mindedness to change old tradition
and myth, exhibiting transparency in life, visualising the ill effects of
uncontrolled economic development, talking of sustainable development and
controlling of environmental hazards besides simple living as well as striving
hard to have self-sufficiency and deep faith in democracy are the rare
qualities of ‘head and heart’ possessed by none else than a great visionary
leader like Mahatma Gandhi. Prof. Bhatnagar in his paper further argued that
his quality and personality of outstanding nature makes us remember him even
today with a great respect.
Prof. Pushpa
Motiyani in her paper based on first valedictory address observed that in the
history of the world Mahatma Gandhi was recognised as the best social reformer
who has contributed significantly for the welfare of the people of Asia, Africa
and Europe. He was a great academician, philosopher and system builder. His
contribution was of paramount important for the existence of the human races.
Mahatma Gandhi worked in different sectors viz. politics, moral value system,
peace, welfare of the society, environment, economic system and spirituality.
Gandhiji also prepared a blueprint for creating of self reliance and to act
without fear for the people of the society. In the history of social reform
Gandhiji’s contribution is considered as path breaking. In his programme for
social reform Mahatma Gandhi gave maximum emphasis on eradication of evils of
caste system and exploitation in all forms: welfare of the adivasis or tribal
and so on.Gandhiji strongly believed that tribal life is intrinsically related
with the nature, forest and land. The lifestyle of the tribal is pivoted around
their food habit, livelihood pattern and agriculture and so on. The author
finally describes the tribal life style against the backdrop of Gandhian
philosophy.
Dr. Chandrakant
Upadhyay in his paper based on second valedictory address critically examine
the influence of Ekadashi Vrata and 18 point programme for rural reconstruction
of Mahatma Gandhi for the welfare of the peasant, labourer, tribal and other downtrodden
segment of people. He referred that Gandhiji also inspired social workers of
repute like Thakkar Bappa, Mandeshwar Sharma, Varrier Elwin, Dharmadev Shastri,
V. Raghavappa, L.M.Shrikanth, B.S.Kher and others for initiating constructive
work for the welfare and service of the tribal people.
N.K.Bhargava and
P.C.Jain in their paper analyse the Gandhian philosophy of non-violence and
protest against social inequality, injustice, political and social
exploitation, colonialism and man to man relationship in tribal perspective.
The authors observed while sociology of protest in tribal perspective is the
violent action of protest to army, crowd, anger etc. Gandhian protest was
individual with the weapon of hunger strike, non-violence, satyagraha and his protest was against the disruptive
forces that may create inter community violence and tension between diverse
religious group and which gave birth to inequality betweenpeople to people.
Nishant Gokhle in his paper explores the complex relationship between Gandhi and
tribes in India and the powerful forces of colonialism and nationalism which
shaped present-day constructs of tribal identity. It examines the role of
socio-religious consciousness in combating oppressionamongst tribal
communities. In the context of Gandhi’s ascendancy as a national leader it
examines the shortcomings as is envisaged in the matter of leadership of tribal
communities. It also provides an insight into the work of A.V. Thakkar and
Verrier Elwin who propagated or contested Gandhi’s approaches to tribes in
India. This paper is useful for administrators and tribal community leaders to
develop a keener historical understanding of Gandhi’s influence on tribes.
H.S.Chandalia in
his paper describes Gandhian model of development and right of the tribes in
India. The author advocated that an ideal economy according to Mahatma Gandhi
must be free from exploitation and should enhance human dignity. When India
celebrates 150th birth anniversary of Mahatma Gandhi the society is
unequal and the quantum of inequality of wealth is highest in the world. He
also explores how Gandhian model of development and decentralised economy helped
tribal development in India.
Prof. Brij Kishore Sharma in his paper argued
that Gandhiji’s
passion for village is well known as he declared that the soul of rural India
lives in its villages. According to him simplicity and spirituality cannot grow
in factory and city. He thus openly said that“You cannot build non violence on
factory civilization but it can be built on self contained villages”. Gandhian
concept of rural development envisages rural reconstruction with sound scientific
and spiritual values. Gandhiji was of
the view that the British colonial rule in India has damaged the basic
structure of rural society. Therefore,
there is an ardent need to reconstruct the villages and village life. Thus, Gandhiji’s concept of ideal village
belongs to the villages of pre-British rule.
Obviously Gandhi’s concept of rural reconstruction was based on Swaraj
and Swhdeshi movement. “Hind Swaraj” written by Mahatma Gandhi
throw ample light on the concept and programme of rural construction during the
freedom movement and after independence.
His 18 point constructive programme mainly addresses the issue of Swaraj
and rural reconstruction. The book
entitled “Gram Swaraja” is a collection of Gandhiji’s writings on rural development
which presents detailed scheme and plan on rural re construction.The basic
principle of village Swaraj as outlined by Gandhiji is trusteeship Gandhiji was
of firm believe that land should not be
owned by individual as it belongs to the community and it should remains
the joint property of the village. The
Indian system of land ownership of pre-British rule may be restored. In Gandhian concept of Gram- Swaraj, village
is self-continent, self-sufficient and self-sustained unit Gandhiji has proposed
detailed scheme of rural construction which includes the farming and animal
husbandry along with village and cottage industries. The implementation of such scheme may
generate maximum employment opportunity as per requirement of rural areas. All the goods of requirement of rural life
may be produced at the village level.
The city of exploiting the villages, thus theGandhian scheme is devised
in the way that dependence of village on city may put to end.
Debasis Debnath
in his paper discusses Gandhiji’s rural development perspective and present day
scenario in rural and tribal areas of India. According to him Mahatma Gandhi
with his visionary ideals of rural reconstruction believed in village republics
with self-sufficiency in its production. His doctrines of trusteeship and ‘swadeshi’
rested in the almighty power in the poor sections for self-sufficient economic
structure with decentralization processfor the development of the local areas
using local resources. The spirit of Swadeshi guiding man's economic behaviour
leads to naturallove and preference for local products and an attitude of
service to the immediate neighbours. India has achieved a remarkable
sustainable socio-economic development since Independence. Unfortunately, this
development has not been shared equitably by all. Some sections of the society
have been left out and some areas like rural, tribal and remote areas, could
not keep pace with the urban areas in development. If vast sections of society
and areas are left out, it breeds unrest and is not conducive to a sustainable
development of the country. ‘Participation’ and ‘empowerment’ have thus gained
wide currency in recent development literature, as if the ideas that ‘people’
at the grass roots level are the real flag bearers have been discovered only
today. People do ‘act’, it is for us to appreciate it and materialize it for
participatory people- centric movements. The paper of Dr. Debnath focuseson the
relevance of Gandhian thoughts and approach in contemporary rural and tribal
development.
R.P.Mitra in his
paper explores the issues and lacunas relating to tribal development and how
the ideas and philosophies of Mahatma Gandhi can help us to resolve them. It is
a common refrain in tribal development that what people want is never given and what they think is never done and
what they say never happens. The government does what it wants to do and what
it can do. There is no denying to the fact that Government has been doing a
great deal, but the results on the ground have not been very satisfactory.
Tribal struggle with poverty, livelihood, health and disease continue. The
integration of tribes, as envisaged by the government still remains an uphill
task. This paper looks at how this situation can be resolved following the
Gandhian practice and praxis of development. Gandhi ji, took a holistic and
sustainable approach towards development. Many of the principles of development
like sustainability, capability and development leading to freedom, as proposed
by Amartya Sen, was already part of Gandhian philosophy and practice of
development. Thus in a way Gandhi was much ahead of his time and one can see
the traces of most modern approaches that characterise the idea of development
now, already in Gandhian thinking. The paper will examine some of these issues
and will deliberate upon how the Gandhian perspective can reverse the tribal
habitat destruction, enhance safety and recreate the social support of the
tribal communities. It is only through tha Gandhian principle of development as
self reliance can one change the engagements of the tribal communities with
others. Gandhi ji firmly believed that a
change that leads to empowerment is a change in real sense of the term, and a
change that leads to control by other is enslavement, not development. It is
something we need to imbibe when planning for any tribal development programme
only then will development become emancipation.
Ashok Kumar
Sahani in his paper discussesSwachh
Bharat Abhiyan under the sponsorship and technical support of Garhwal
Unit of G. B. Pant Institute of Himalayan Env. & Development against the backdrop of Gandhian vision for
a healthy nation. Apart from cleanliness drive in Khola and other villages of
Uttarakhand the institute has taken measures like plantation of
horticulture plants, preparation of polyhouse/net house etc. Dr. Sahani in his
paper unlike other scholars tried to portray his initiative towards Swachh
Bharaat Abhiyan following the path of the philosophy of Mahatma Gandhi. Dr.K.M.Sinha Roy in his paper tries
to highlight and access the impact of Gandhian concept of economy and rural
development in the present day scenario.
Prof. Arabinda Mitra, Shri Pijush Kanti Ghosh and Dr. Palash Chadra
Coomar in their article attempts to articulate and renew visionary thoughts of Mahatma
Gandhiji on rural entrepreneurship development in general, and its relevance in
respect of mushroom perspectives in West Bengal, in particular. This year
(2019) celebrates the 150th birthday of the Prophet and rewinds his
exemplary deeds, writings, thoughts, ideologies etc. in the context of present
socio- economic situation for mitigating rural poverty, unemployment, gender
disparity; and fostering sustainable development. Keeping in view of Gandhian philosophy, the
scribes here restrict their views to rural entrepreneurship and whirlwind
thoughts of the Great; and finding out relevance of mushroom growing
commensurate with Gandhiji’s apparition. The authors recollect appropriateness
of a technology, be it a mushroom cultivation, in the context of Gandhiji’s
clarion call for self-sufficiency, interdependence, need based technology,
capacity building and having provisions for utilization of locally available
resources with minimum waste. Additionally, according to Gandhiji, a rural
technology must possess values integrating hearts and ushering in collective
action. Further, the technology should be worthy, gender neutral, eco-friendly
and health-hazards free as well as nutritional promoting one.
Tuhin
Kanti Das in his paper tries to access the role of four Gandhian organizations
of Paschim Mednipur district in West Bengal namely Sram Vidyapeeth founded by
Shri Bimal Chandra Pal, Alokendra founded by Late Nagendra Nath Sen, Abhay
Ashram founded by Late Khitish Roy Choudhury and Sarvi Gram Vikas Kendra led by
Shri NarayanBhai in rural reconstruction through
their implementation ofGandhiji’s rural reconstruction programme. Anju Beniwal
in her paperargues that the tribal people need special
attentionas they are the victim of low social strata, economic and
participatory indicators.The Indian tribal
society is a unique society with diversity of nature and people. Poverty, poor
health and sanitation, illiteracy and other social problems among the tribes
are exerting a dragging effect on the Indian economy. The author observed
tribal mode of village existence was absolutely compatible to Gandhi’s
philosophy of village India. He always said that India lives in villages and if
its villages perish then India will perish too. He advocated that true
democracy and justice could only be dispensed at the village level with
decentralized administration and judicial system. Thus according to
his Sarvodaya model, welfare of all cannot be realized without practicing
poverty voluntarily, that is Aparigraha. Gandhiji himself has strongly
recommended the principle of non-possession for attaining Sarvodaya. Against
the backdrop of the same the author in her paper seeks to shed new light on
this important issue by examining it in the context of contemporary society.
This examination will be informed by the theoretical analysis.According
toShruti Tondon in the age of globalization, liberalization and privatization
many problems likes unemployment, poverty, social discrimination, economic,
inequality, social injustice, corruption etc. are present and are proving curse
for mankind. In the course of development we have to think of these problems
and try to find out the solutions best suited to our needs. Gandhian principles
can prove helpful in this direction. Education system proposed by Gandhiji is
called as “Basic Education” or Nai Talim. He mainly aims at the education in
mother tongue and asked for activity centric education to make the children
skilled and independent. It aims all-round development of human personality.
Gandhiji wanted to construct small, self-reliant communities with its ideal
citizens being all industrious, self-respecting and generous individuals living
in a small co-operative and community. He wished that some local craft should
be made as medium of education for children so that they develop their mind,
body and soul in a harmonious way and also meet the needs of their future life.
Such Gandhian educational thoughts were relevant for development and providing
solutions of the current problems. An attempt has been made in this paper to
discuss the relevant of Gandhi’s educational thoughts in the present times.
Pritish Chaudhuri in his paper argues thatMahatma Gandhi with his charkha has become the most popular figure of
Indian nationalism. During his visit to South Africa in 1921, he began to wear
a loincloth in order to identify amongst the poor. This new appearance of
Gandhiji came to symbolize asceticism and abstinence that the qualities he
possess that makes him the most popular iconic personality among the common
people especially the rural people. During freedom movement Gandhiji felt that
common people’s participation is necessary which occupies a major section of
people belonging to various castes, religion, etc. Until and unless common
people are involved in the movement, it was near to impossible to get complete
freedom. Through this paper the author tried to highlight Gandhiji’s role as a
common man in the nationalist movement and simultaneously people’s acceptance
and reaction towards Gandhiji as their leader. The author in his paper also
focuses on some events that make Gandhiji popular in the eyes of the common
people.
The volume also accommodates a good number of paper in Hindi.Prof. Arun Chaturvedi in his paper described that Gandhi is most
contemporary political thinker of our times. He has been influenced by both
Indian and western writings and his views have been expressed in his several
writings, and his critique of western civilisation has been reflected in his
book Hind Swaraj(1909). He regardedIndian society ids basically a rural society
and Gandhiji viewed that any development in India will have to come through the
villages. His programmeof rural development was pivoted around rural
reconstruction related to all aspects of social and economic life of
Indian village. Gandhiji’s concept was based on the idea that Indian village
will be an autonomous republic, self sufficient and self ruled. His
concept was a paradigm shift from centralisation to decentralisation, from
big inhuman society to small and autonomous society with no greed and
exploitation. Gandhiji recognised the importance of human dignity. One has to
take care in understanding Gandhiji, his methods and ideas and it do not work
partially. It needs to be worked out in totally and require essential moral flavor.
Prof.Girish Nath Mathur, a noted historian of Udaiur in his paper
highlights Gandhian philosophy based women education of the Mewar region of
Southern Rajasthan. He argued that during 22nd and 23rd
October, 1937 Marwari High School was established in Wardha following Gandhian
path of elementary education. Even before the establishment of Marwari High
School on 21st August, 1937 Rajasthan Vidyapeeth was established by
Shri Janardan Rai Nagar at Asthal Mandir inside Surajpole, Udaipur for the
spread of education in general with an emphasis on dissemination of education
among the rural and other women. Tailoring and other vocational education for
the female was also incorporated in the academic curriculum since 1953. Smt.
Vijay Lakshmi Nagar also established Mahila Mandal at Mewar Region for the
spread of Gandhian philosophy since 10th November, 1935. Rajasthan
Mahila Parishad was established by Smt. Shanta Dwivedi on 11thSeptember,
1947 at Udaipur for creating awareness among the women regarding the
fundamental right and other constitutional safeguard for the women. Shri
Ashwani Sharma in his paper tries to argue that Gandhian philosophy and thought
is reflected in the life and culture of the nomadic communities.
Dr. Shri Krishna Jugnu in his paper tries to illustrate influence of
morality and religion in the thought and philosophy of Mahatma Gandhi. In his
paper he argued that Ram-Katha and Ram naam, Shrimad Bhagwat Gita, life and
teaching of Meera Bai and her Bhajan (devotional song) and moral teaching made
a deep impact in the life and philosophy of Mahatma Gandhi.
Preeti Bhatt in her paper discusses the present day relevance of
Satyagrah philosophy of Mahatma Gandhi which is intrinsically related with the
philosophy of non-violence, brahmacharya, aparigraha, physical labour, seeking of truth, fearlessness,
secularism, eradication of untouchability and so on. Kalpana Palkhiwala in her
paper describes that violence and mutual distrust vitiate
societal discourse, corruption and individualistic approach, intolerance
towards others, lust for hoarding are taking society to a point of destruction.
In this atmosphere, Gandhian thought seems increasingly relevant for
participatory growth, re-establishing compassion for others. Songs of the Mahatma are not naive and
innocent as such. Deeply aware of socio-cultural conditionings, paradoxes and
contradictions they find that Gandhiji’s way of life that can light up a billion
lives. His thoughts on self-rule, self-reliance, non-violence and freedom found
the entire sub-continent knit as one. In the modern era no historical figure
comes close in terms of the sheer impact upon his thoughts and wisdom have had
on people across the world. His
meaningful thoughts and actions will continue to hold sway over all generations
for all time to come. Nelson Mandela, Martin Luther King, Malala Yousofzai and
Aung San Suu Kyi epitomise the Mahatma’s message whose indefatigable work led
their people to find assertions and independence. Hundreds of books have been
written on Mahatma Gandhi and many more are being written too. The largest work
is done by the Publications Division of the Government of India which has 100
volumes written on Mahatma. But people do not have time to read these books.
Narayan Desai, son of Mahadev Desai who was Gandhiji’s personal secretary and
his son. Narayan Desai who worked in the same capacity after his father’s death
and under the insistence of Gandhiji, also wrote five big volumes on Mahatma
Gandhi. But, even he felt that people do not have time to read Gandhiji. Hence he
started telling Gandhi-Katha where various songs were sung throughout the katha.
Narayan Desai also understood the impact of songs and music to create awareness
about Bapu’s life and works. The author thought of disseminate Gandhiji’s
message through poetry turned into music. Nobody has tried this medium ever
before. This paper talks about this unique effort, its journey and the end
user.Songs were central to the Mahatma’s message. Early mornings at Sabarmati ashram and across
India people driven by the desire for freedom and liberty would form Prabhat
Pheris dressed in pristine white singing verses known intimately by Bapu. Quiet, serene, harmonious the songs would
rise to the skies, songs of dignity and harmony, songs of connection and
togethrerness, songs incandescent, filled by epiphanies eternal like Bapu. Vaishnava Jan, the most favourite bhajan of Bapu
was sung with great verve and introspection by all Indians, bridging divides
and expanding minds. But this bhajans did not give his message, the
songs talked about how to get independence.
This is a selfless, humble effort to convey Gandhiji’s message in
melodious songs which are originally poems in 14 Indian regional languages. The
author firmly believe, these poems-turned songs would reach each person faster
than books. In this regard the effort of Smt. Palkhiwala is probably the maiden
effort for popularizing and spreading of Gandhiji’s message through poems
termed songs in fourteen different Indian languages. Vilas Janve in his paper
argues that Gandhiji always encouraged Swadeshi which encompasses folk art,
performance and culture. Gandhiji used to say thathis ideal dream village would
be the confluence of poets, artisans, craftsmen, linguists and researchers.
Gandhiji’s view pertains to those art and crafts which can connect billions of
villagers as the same was expressed through folk performances pivoted around
mother earth, hills and dales, rivers, fairs and festivals and so on. The
Bahurupiya Kala is a popular medium for connecting millions of rural folks
through their messages of historical and contemporary relevance. Shri Janve
connects Bahurupi Kala, a popular folk performance with the philosophy of
Gandhiji and his rural reconstruction.According to Shri Janve Bahurupi Kala is
a powerful medium for dissemination of Mahatma Gandhi’s message of rural
reconstruction among the common masses.
Shilpa Mehta in
her paper highlighted the contemporary relevance of educational philosophy of
Mahatma Gandhi. According to the author after returning from Sourth Africa in
1915 Gandhiji became the mass teacher and leader. His speech and writing
reflected his philosophy on ideal education. Sandip Kumar Meghwal in his paper
highlighted artistic and creative aspect as is reflected through art and
paintings centered on Gandhian thought and philosophy for rural and tribal
development. According to the author impact of Gandhian thought and vision was
enormous for the development of the Indian folk art. The author illustrated his
paper with several historical and contemporary drawing and painting on the
theme of Gandhiji. Manisha Kumari Bamniyain her paper highlighted the role of
Gandhian philosophy in Indian culture. The author being a Bhil by ethnic
affiliation illustrated her discussion with special reference to Bhil society.
Kamal Kant Patel in his paper also discusses the relevance of Gandhian
philosophy for tribal development. The author as a member of Bhil community
presented his paper with special reference to the Bhil society. Arsi Prasad Jha
in his paper discusses the thinking and view of Mahatma Gandhi for eradication
of addiction of varied nature including alcoholism. He also discusses the
relevance of Gandhiji’s philosophy on anti-addiction for the rural and tribal
development. The author observed that Gandhiji even in his lifetime make an
alcoholic tribal to led a total addiction free life. Gandhiji believed that
addictions in the form of tea, opium, alcoholic beverages were harmful for an
individual, his family and nation. It also negatively contributed towards
economy, health and rural development. Ruchita Swami in her paper discusses
Gandhiji’s philosophy of morality against the backdrop of contemporary of moral
values. The author in her paper discusses what morality is and how it is
reflected, how a person can emerges as a human being of high moral values and
what is the role of society to build him an individual of high morality? The
last paper of this volume was written by Smt. Sher Banu Pinjara. The author
being a responsible female member of a minority community discusses the social
status of the women in the eye of Mahatma Gandhi. Shri Anil Kumar Singh in his
paper in short discusses the philosophy, outlook and vision of Mahatma Gandhi
to make an ideal India which was his dream. Dr. Yashpal Baranda being a Bhil
scholar depicted the story of influence of Mahatma Gandhi in the life and
history of the Bhils of Vagad eco-cultural zone of southern parts of Rajasthan.
In short, in
this edited volume an attempt has been made to incorporate the views of
scholars from different disciplines and personalities of different walks of
life and different ethnic and religious background on the relevance of rural
and tribal society, their multifaceted problems pivoted around health,
sanitation, cleanliness, gender issues, morality, addiction towards various
intoxicants, and spread of Gandhiji’s
message through folk performance and songs for Mahatma and so on as well as
relevance of Gandhian philosophy in tribal and rural development and nation
building. Some of the papers are related to influence of Gandhiji in rural and
tribal development and society as envisage from historical to contemporary
perspective. We firmly hope that this volume will be of immense helpful for the
scholars interested in Gandhian studies and philosophy.
