Aseem Shrivastava writes: Tagore’s play Mukta-Dhara foretells the manner in which people across the country have been losing their freedom— those uprooted by development quite obviously so, those ‘benefitting’ from it (mostly living in cities) more subtly and invisibly. This is the ecologically fatal price of ‘progress’, which Rabindranath anticipated in much of his work.
Nehru’s grand illusion was to imagine that the ‘good’ in the modern world could be somehow magically preserved while allowing the ‘evil seed’ (gluttony of power?) to flourish into a ravishing rainforest of destructive avarice, an inevitability our times are having to face, as barbarism knocks on every door. Gandhi’s fears are globally vindicated today.
Prof. Irfan Habib writes: This year is the centenary of one of the most remarkable episodes of modern Indian history, the Champaran satyagraha of 1917 that joined the national movement with the great struggle of the peasantry for bread and land, exposing how the twin processes of drain of wealth and de-industrialisation had ruined India.
Gandhi and Kumarappa shared an objective of building a non-violent social and economic order that promoted equity and justice for all. Their understanding led them to conclude that “the only path to true democracy in political life, and to peace among nations” was a decentralised economic and political system where, necessarily, the “rewards were moderate”.
Vaidehi Daptardar writes: Though not a structured model, Gandhi’s concept of trusteeship envisioned every member of society as the trustee of wealth generated out of the collective efforts of all. He expected that trusteeship will result in non-violent and non-exploitative socio-economic relations and development models based on production systems centred around the preservation of nature.