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By Rajni Bakshi

Bapu Kuti, at Sewagram Ashram, Wardha, is the dust hut which was once Mahatma Gandhi's final domestic. part a century after Bapu used to be killed, the Kuti is alive with gatherings of people that percentage his desires. they don't name themselves 'Gandhians'. but, as they look for the recommendations to the various difficulties of recent India, those activists locate themselves coming to a similar conclusions as had Gandhi. during this assortment, Rajni Bakshi explores the area and lives of twelve such those who have grew to become their backs on profitable professions to embark on a look for functional and humane methods of political and social transformation, rooted within the religion that new India with prosperity for all may be outfitted at the strengths of cooperation and neighborhood.

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Bapu Kuti, at Sewagram Ashram, Wardha, is the dust hut which was once Mahatma Gandhi's final domestic. part a century after Bapu was once killed, the Kuti is alive with gatherings of people that percentage his desires. they don't name themselves 'Gandhians'. but, as they look for the recommendations to the various difficulties of recent India, those activists locate themselves coming to an analogous conclusions as had Gandhi.

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Even as this charter of demands was forwarded to the Central government, some activists wondered if this was an effective mode of action. Without mass mobilization at the ground level, such a charter could wind up being a mere token. Such methods do not even begin to challenge the distant economic forces which are setting the terms of even the smallest local ‘market’. So what do we do? There are no clear answers to this question, only a determined groping for answers. Thus, a Lal Singh listens patiently to all the analytical and strategic wrangling at such meetings and then voices a simple hope.

But clusters of villages could work together to attain self-sufficiency through cooperation. Each network of clusters would generate all essentials of life and even export certain items to other networks. A viable network could be formed at the district level, building on the block-level sub-networks.

The challenge was to have an alternative value base from which to operate and control economic relationships. There was no way in which the Sangathan could alter the market forces which accept individual self-interest as a fundamental value. But it could act in ways that challenged and rejected these notions. This meant not only believing but also giving living proof of the imperative of collective interest through group action. How could self-interest and group interest be matched, related and connected?

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Bapu Kuti by Rajni Bakshi


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