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 150^th 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 29^th and 30^th 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 150^th 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 150^th 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 150^th 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 22^nd and 23^rd October, 1937 Marwari High School was established in Wardha following Gandhian path of elementary education. Even before the establishment of Marwari High School on 21^st 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 10^th November, 1935. Rajasthan Mahila Parishad was established by Smt. Shanta Dwivedi on 11^thSeptember, 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.