Abstract
Increasing disparities between rich and poor and degrading environment has forced humankind to look into the development paradigm and search for sustainable development. Different models of development are under consideration and debated. Anubandh is a book, which is part of growing literature on search for equitable development, and its sub-title ‘100-mile communities’ shares ideas about alternative elopement model.
The word anubandh is derived from the sanskrit anu, which means to follow, and bandh which means a bond, a connection, a relationship. Anubandh encourages us to follow the links of mutual interconnectedness towards a sense of wholeness. It can lead us towards some surprising truths about how our world is changing and why, and how we are the agents of such change (p. 5). Referring to its one of the sources, that is, Bhagvad Gita (Chapter 18, stanza 25), the author establishes that action performed in illusion and without concern for future bondage leads to ‘tamasi’ (selfish and violent) outcome. For instance, a mango tree need not be considered just a source of fruit or of wood since it offers us much more than the commercial products. Therefore, before cutting a tree for wood, we need to stay cognisant of the ripple effects of our action on all the creatures and people dependent of it. This gives us an opportunity to think more holistically and weigh the consequences of our actions to determine their worth. Similarly, technology that empowers people in equitable way, and is respectful of both human and environmental needs to be upheld.
In three parts, Ela, a founder of world renowned women’s organisation, SEWA (Self Employed Women’s Association) shares her experiences and thoughts on development alternatives with the term ‘100-miles’. In the first part, she describes changes in the world as well as in the 10 villages of Gujarat, especially in education, health care and credit sectors. Her research design for 100-miles has considered six points: food, clothing and shelter as basic needs and education, health care and credit as basic services. She writes, ‘if these six basic needs can be met at the local level, we can set in motion the holistic development of the people, their communities and their environment’ (p. 13). Second part of the book captures (a) ‘reality’—research design, description of 10 villages under the study, and prevalent situation on six basic needs; and (a) possibilities—various initiatives of SEWA in different part of India and their outcomes—women’s empowerment, sustainability, self-reliance, etc. as well as case studies of women beneficiaries as change agents. She considers organisation as bed rock of social change. Creating water communities (pani panchayats) in Banaskantha of Gujarat state, cooperative societies for saving and credit and making vermicomposting, RUDI (Rural urban Developement Initiative) networks and Kushi Bazaars (markets for selling agriculture produce) in the States of Gujarat, Rajasthan and Assam, tool libraries—agriculture implements, tools for craft work, etc. and weaving networks in Gujarat, solar energy in Gujarat and Bihar, building cooperatives and initiatives for improving health care through housing/shelter and sanitation, educational facilities, etc., and women’s bank as initiative for building assets in name of women in different parts of India. Third part of the book elaborates ‘Anubandh’ and ‘100-mile communities’ by building active relationship with the world around us. ‘We do it in a way that the food we eat, the clothes we wear and the objects we surround ourselves with in our daily lives not only reflect our own values but also activate the values of our society. This is a two-way process’ (p. 135).
Different anubandhs need to be established—learning from the past and encouraging those modes, structures and networks that have relevance today and turning our liabilities into assets. Using solar energy; inter-linking water, soil nutrition and agriculture produce/crops; building knowledge base through peoples’ traditional knowledge and skills and making tools available through libraries for sustainability and viability of those skills are ways of solving problems with multi-pronged, integrated and sustainable approaches. Thus our lives—family life, neighbourhoods, environment—are closely integrated and sustained. Simultaneously we need to recognise adulthood, which is a prime time to learn new ideas, new skills and pursue new knowledge. The author upholds women as key to building peaceful, stable and sustainable communities. As each 100-mile communities grow, spread and overlap like oceanic circles, they will create peaceful relationships worldwide.
The book largely remains a document of a life-time woman worker who convincingly believes in Gandhian values, Hinduism as philosophy of life and women as change agents. More of rural development and some initiatives in urban areas as such make this book more relevant for rural development; thus, it contributes little to emerging challenges of ‘rurbanisation’ and urban sociology and development discourse in India. As the focus of the book remains on sharing experiences and establishing inter-linkages with various development initiatives in different geographic areas and communities, there is limited scope for discussing a gamut of development alternatives on larger scape. It is desired that challenges of globalisation vis-à-vis the idea of 100-mile community are spelt out; learnings from assorted experiences as potentials for equitable and sustainable development could be drawn. There also is an expectation that the anubandh with women’s movements, environment movements and/or social movements that have contributed to social change are signified in the book. Yet, the book makes strong presence with re-introduction of idea of 100-mile community and faith reiterated; marked with empirical data, observations regarding changes in globalised era and strategic planning regarding six basic needs/sectors.