Relating spirituality to development: Part 2

1

• Key issues that the spirituality cell would like
  to explore
• The interaction between religion and development
  in India
• Negative effects of distortions of religion and
  fundamentalism
• ? Religious pluralism spiritual message common
  to all religions.
• Positive effects of spiritual values in
  countering excessive materialism
• ? Economic pluralism investigation of economic
  systems predicated upon human/spiritual values.
• 2. Personal growth and change as necessary for
  social change Lifestyle choices and personal
  conduct borne out of compassion and regard for
  all life.

2
Relating spirituality to development Part
I Pluralism in economics
3

• Outline of presentation
• Why pluralize economics?
• Need to break out of capitalism/socialism
  dichotomy
• Replacing current values in economics with
  alternative values provisioning for human life
  rather than study of choice under conditions of
  scarcity
• Self-sustaining local economies Elango
  Rangaswamy and Kuthambakkam
• Matters of scale and intermediate technology
  Bilgaon micro-hydel

T H E O R Y
P R A C T I C E
4
What is pluralism in economics?

• The link between development and economics is
  obvious.
• What is less obvious is that any economics is
  guided by the value system that underlies it. In
  the spirit of pluralism we would like to present
  a few general ideas and specific examples that
  show how changing the value system gives rise to
  a radically different sorts of economics.

5
What is pluralism in economics?

• The link between development and economics is
  obvious.
• What is less obvious is that any economics is
  guided by the value system that underlies it. In
  the spirit of pluralism we would like to present
  a few general ideas and specific examples that
  show how changing the value system gives rise to
  a radically different sorts of economics.
• All human societies have an economy and we are
  familiar with terms such as tribal economy,
  feudal economy, peasant economy, industrial
  economy etc. The values of a society make its
  economy. For example, a needs-based tribal
  economy is very different in almost every respect
  from a wants-based consumer economy.
• Thus modern economics (laissez-faire/market
  based or socialist) is one system amongst many.
  And in our view not a very good one either.

6
What is pluralism in economics?

• The link between development and economics is
  obvious.
• What is less obvious is that any economics is
  guided by the value system that underlies it. In
  the spirit of pluralism we would like to present
  a few general ideas and specific examples that
  show how changing the value system gives rise to
  a radically different sorts of economics.
• All human societies have an economy and we are
  familiar with terms such as tribal economy,
  feudal economy, peasant economy, industrial
  economy etc. The values of a society make its
  economy. For example, a needs-based tribal
  economy is very different in almost every respect
  from a wants-based consumer economy.
• Thus modern economics (laissez-faire/market
  based or socialist) is one system amongst many.
  And in our view not a very good one either.
• On the one hand
• Modern economics tends to isolate economic
  aspects of human existence from cultural and
  social aspects, constructing an idealized
  rational, utility-maximizing individual,
  decontextualized from everything else.
• On the other hand it
• Fetishizes economic growth as a panacea for all
  of societys ills. As long as material prosperity
  increases, the benefits of increased wealth will
  trickle down to the poorest sections of society.
  Material consumption and per-capita GDP are the
  measures on happiness. Ideas such as Pareto
  optimality serve to further justify the
  status-quo.

7
What is pluralism in economics?

• The link between development and economics is
  obvious.
• What is less obvious is that any economics is
  guided by the value system that underlies it. In
  the spirit of pluralism we would like to present
  a few general ideas and specific examples that
  show how changing the value system gives rise to
  a radically different sorts of economics.
• All human societies have an economy and we are
  familiar with terms such as tribal economy,
  feudal economy, peasant economy, industrial
  economy etc. The values of a society make its
  economy. For example, a needs-based tribal
  economy is very different in almost every respect
  from a wants-based consumer economy.
• Thus modern economics (laissez-faire/market
  based or socialist) is one system amongst many.
  And in our view not a very good one either.
• On the one hand
• Modern economics tends to isolate economic
  aspects of human existence from cultural and
  social aspects, constructing an idealized
  rational, utility-maximizing individual,
  decontextualized from everything else.
• On the other hand it
• Fetishizes economic growth as a panacea for all
  of societys ills. As long as material prosperity
  increases, the benefits of increased wealth will
  trickle down to the poorest sections of society.
  Material consumption and per-capita GDP are the
  measures on happiness. Ideas such as Pareto
  optimality serve to further justify the
  status-quo.
• Values have been banished from mainstream
  economic under the pretext of making it
  objective and scientific. As a social
  science, economics aims to be descriptive and not
  prescriptive and tries to follow the fact-value
  separation that is the hallmark of all of modern
  science. It does not succeed. In reality values
  (religious, cultural, social) do influence
  economic decisions even in modern economies.

8
Capitalism and Socialism Two sides of the same
materialistic coin

• The two great modern economic systems,
  capitalism and socialism, agree on many
  fundamentals. In fact the father of socialism,
  Karl Marx had a lot of high praise for
  capitalism. In his opinion it was good but not
  good enough.
• Both capitalism and socialism agree on a basic
  materialistic view and on the importance of
  economic growth. The agree on the importance of
  large industry, on mechanization, on the idea of
  progress.

9
Capitalism and Socialism Two sides of the same
materialistic coin

• The two great modern economic systems,
  capitalism and socialism, agree on many
  fundamentals. In fact the father of socialism,
  Karl Marx had a lot of high praise for
  capitalism. In his opinion it was good but not
  good enough.
• Both capitalism and socialism agree on a basic
  materialistic view and on the importance of
  economic growth. The agree on the importance of
  large industry, on mechanization, on the idea of
  progress.
• They disagree on who controls the means of
  production in a society. One system preferring to
  leave the production and distribution in private
  hands and the other making the state the owner
  and distributor of wealth on a needs basis.
• Once again increasing centralization and
  concentration of wealth or power or both are
  common features of capitalism and socialism. Both
  are predatory and violent economies, resulting in
  imperialism (of the Anglo-American or the Soviet
  sort).

10
Capitalism and Socialism Two sides of the same
materialistic coin

• The two great modern economic systems,
  capitalism and socialism, agree on many
  fundamentals. In fact the father of socialism,
  Karl Marx had a lot of high praise for
  capitalism. In his opinion it was good but not
  good enough.
• Both capitalism and socialism agree on a basic
  materialistic view and on the importance of
  economic growth. The agree on the importance of
  large industry, on mechanization, on the idea of
  progress.
• They disagree on who controls the means of
  production in a society. One system preferring to
  leave the production and distribution in private
  hands and the other making the state the owner
  and distributor of wealth on a needs basis.
• Once again increasing centralization and
  concentration of wealth or power or both are
  common features of capitalism and socialism. Both
  are predatory and violent economies, resulting in
  imperialism (of the Anglo-American or the Soviet
  sort).
• While capitalism makes a virtue out of
  selfishness and extreme individualism and
  materialism, actually-existing socialism (as
  opposed to theoretical Marxist utopias)
  subordinates the individual to the state by fiat
  thereby robbing him/her of all individuality.

11
Capitalism and Socialism Two sides of the same
materialistic coin

• The two great modern economic systems,
  capitalism and socialism, agree on many
  fundamentals. In fact the father of socialism,
  Karl Marx had a lot of high praise for
  capitalism. In his opinion it was good but not
  good enough.
• Both capitalism and socialism agree on a basic
  materialistic view and on the importance of
  economic growth. The agree on the importance of
  large industry, on mechanization, on the idea of
  progress.
• They disagree on who controls the means of
  production in a society. One system preferring to
  leave the production and distribution in private
  hands and the other making the state the owner
  and distributor of wealth on a needs basis.
• Once again increasing centralization and
  concentration of wealth or power or both are
  common features of capitalism and socialism. Both
  are predatory and violent economies, resulting in
  imperialism (of the Anglo-American or the Soviet
  sort).
• While capitalism makes a virtue out of
  selfishness and extreme individualism and
  materialism, actually-existing socialism (as
  opposed to theoretical Marxist utopias)
  subordinates the individual to the state by fiat
  thereby robbing him/her of all individuality.
• But humans do not live by bread alone. Our
  economic decisions are embedded in a
  socio-cultural matrix that imparts certain values
  which one may call spiritual or simply human.
  Indeed, all major religions have something to say
  about the economic life of man. For eg. the
  injunctions against taking interest in Islam and
  Christianity.

12
Capitalism and Socialism Two sides of the same
materialistic coin

• The two great modern economic systems,
  capitalism and socialism, agree on many
  fundamentals. In fact the father of socialism,
  Karl Marx had a lot of high praise for
  capitalism. In his opinion it was good but not
  good enough.
• Both capitalism and socialism agree on a basic
  materialistic view and on the importance of
  economic growth. The agree on the importance of
  large industry, on mechanization, on the idea of
  progress.
• They disagree on who controls the means of
  production in a society. One system preferring to
  leave the production and distribution in private
  hands and the other making the state the owner
  and distributor of wealth on a needs basis.
• Once again increasing centralization and
  concentration of wealth or power or both are
  common features of capitalism and socialism. Both
  are predatory and violent economies, resulting in
  imperialism (of the Anglo-American or the Soviet
  sort).
• While capitalism makes a virtue out of
  selfishness and extreme individualism and
  materialism, actually-existing socialism (as
  opposed to theoretical Marxist utopias)
  subordinates the individual to the state by fiat
  thereby robbing him/her of all individuality.
• But humans do not live by bread alone. Our
  economic decisions are embedded in a
  socio-cultural matrix that imparts certain values
  which one may call spiritual or simply human.
  Indeed, all major religions have something to say
  about the economic life of man. For eg. the
  injunctions against taking interest in Islam and
  Christianity.
• Humans can put their communitys interest above
  their own but the size of the community becomes
  critical. The nation state is too large for this
  purpose as the socialist countries discovered.
  Therefore, several thinkers have recognized the
  importance of keeping economies local. These
  include Gandhi, Kumarappa and Schumacher.

13
Replacing greed with need Gandhi and Kumarappa
The earth provides enough to satisfy every mans
need but not for every mans greed.
M.K.Gandhi Excerpt from Hind Swaraj What is
civilization? The Gujarati equivalent for
civilization means good conduct. If this
definition be correct, then India, as so many
writers have shown, has nothing to learn from
anybody else, and this is as it should be. We
notice that the mind is a restless bird the more
it gets the more it wants, and still remains
unsatisfied. The more we indulge our passions the
more unbridled they become. Our ancestors,
therefore set a limit to our indulgences. They
saw that happiness was largely a mental
condition. In other words Gandhi wants to see a
needs-based economy in place of a wants-based
one.
14
Replacing greed with need Gandhi and Kumarappa
The earth provides enough to satisfy every mans
need but not for every mans greed.
M.K.Gandhi What is civilization? The Gujarati
equivalent for civilization means good conduct.
If this definition be correct, then India, as so
many writers have shown, has nothing to learn
from anybody else, and this is as it should be.
We notice that the mind is a restless bird the
more it gets the more it wants, and still remains
unsatisfied. The more we indulge our passions the
more unbridled they become. Our ancestors,
therefore set a limit to our indulgences. They
saw that happiness was largely a mental
condition. -- From Hind Swaraj by
M.K.Gandhi In other words Gandhi wants to see a
needs-based economy in place of a wants-based
one.
In the outside world, the economic man does not
exist. JC Kumarappa Economy of Permanence In
this quote, Kumarappa is criticizing the modern
idea of economic man, a hypothetical, rational,
utility-maximizing entity who makes economic
decisions largely without reference to
extraneous factors like religion, morality,
culture etc. He is saying this man exists only in
economics textbooks. From the economic point of
view, the central concept of wisdom is
permanence. We must study the economics of
permanence. Nothing makes sense unless its
continuance for a long time can be projected
without running into absurdities. There can be
growth towards a limited objective but there
cannot be unlimited, generalized growth. The
economics of permanence implies a profound
reorientation of science and technology, which
have to open their doors to wisdom and in fact
have to incorporate wisdom into their very
structure. It is this wisdom that we are
calling spirituality.
15
Buddhist Economics EF Schumacher
"Right Livelihood" is one of the requirements of
the Buddhas Noble Eightfold Path. It is clear,
therefore, that there must be such a thing as
Buddhist economics. EF Schumacher, Small is
Beautiful
16
Buddhist Economics EF Schumacher
"Right Livelihood" is one of the requirements of
the Buddhas Noble Eightfold Path. It is clear,
therefore, that there must be such a thing as
Buddhist economics. EF Schumacher, Small is
Beautiful the modern economistis used to
measuring the "standard of living" by the amount
of annual consumption, assuming all the time that
a man who consumes more is "better off" than a
man who consumes less. A Buddhist economist
would consider this approach excessively
irrational since consumption is merely a means
to human well-being, the aim should be to obtain
the maximum of well-being with the minimum of
consumption. Thus Buddhist economics is the
systematic study of how to attain given ends with
the minimum means.
17
Buddhist Economics EF Schumacher
"Right Livelihood" is one of the requirements of
the Buddhas Noble Eightfold Path. It is clear,
therefore, that there must be such a thing as
Buddhist economics. EF Schumacher, Small is
Beautiful the modern economistis used to
measuring the "standard of living" by the amount
of annual consumption, assuming all the time that
a man who consumes more is "better off" than a
man who consumes less. A Buddhist economist
would consider this approach excessively
irrational since consumption is merely a means
to human well-being, the aim should be to obtain
the maximum of well-being with the minimum of
consumption. Thus Buddhist economics is the
systematic study of how to attain given ends with
the minimum means. Simplicity and non-violence
are obviously closely related. The optimal
pattern of consumption, producing a high degree
of human satisfaction by means of a relatively
low rate of consumption, allows people to live
without great pressure and strain and to fulfill
the primary injunction of Buddhist teaching
Cease to do evil try to do good. People who
live in highly self-sufficient local communities
are less likely to get involved in large-scale
violence than people whose existence depends on
world-wide systems of trade.
18
Buddhist Economics EF Schumacher
"Right Livelihood" is one of the requirements of
the Buddhas Noble Eightfold Path. It is clear,
therefore, that there must be such a thing as
Buddhist economics. EF Schumacher, Small is
Beautiful the modern economistis used to
measuring the "standard of living" by the amount
of annual consumption, assuming all the time that
a man who consumes more is "better off" than a
man who consumes less. A Buddhist economist
would consider this approach excessively
irrational since consumption is merely a means
to human well-being, the aim should be to obtain
the maximum of well-being with the minimum of
consumption. Thus Buddhist economics is the
systematic study of how to attain given ends with
the minimum means. Simplicity and non-violence
are obviously closely related. The optimal
pattern of consumption, producing a high degree
of human satisfaction by means of a relatively
low rate of consumption, allows people to live
without great pressure and strain and to fulfill
the primary injunction of Buddhist teaching
Cease to do evil try to do good. People who
live in highly self-sufficient local communities
are less likely to get involved in large-scale
violence than people whose existence depends on
world-wide systems of trade. From the point of
view of Buddhist economics, therefore, production
from local resources for local needs is the most
rational way of economic life, while dependence
on imports from afar and the consequent need to
produce for export to unknown and distant peoples
is highly uneconomic and justifiable only in
exceptional cases and on a small scale.
19

• How does AID come into the picture
• Local economies for sustainable development
• Support for the Kuthambakkam Gram Swaraj
  project
• 2. Appropriate technology Support for Bilgaon
  microhydel project

20
Experiments in local economy supported by AID
Rangasamy Elango and the Kuthambakkam Gram
Swaraj project
Kuthambakkam in the Thiruvallur District, Tamil
Nadu, is located about 40 km from Chennai. Of the
1000 families (5000 villagers) living in 7
hamlets, 55 are dalit living in 2 hamlets. Eight
years ago, the village was inflicted with rioting
between the dalit and non-dalit communities.
Infrastructure and sanitary conditions were poor.
Kuthambakkam ranked 22nd among 12,619 villages in
Tamil Nadu in illicit liquor brewing, employing
about 35 of the population.
http//www.modelvillageindia.org/
21
Experiments in local economy supported by AID
Rangasamy Elango and the Kuthambakkam Gram
Swaraj project
Kuthambakkam in the Thiruvallur District, Tamil
Nadu, is located about 40 km from Chennai. Of the
1000 families (5000 villagers) living in 7
hamlets, 55 are dalit living in 2 hamlets. Eight
years ago, the village was inflicted with rioting
between the dalit and non-dalit communities.
Infrastructure and sanitary conditions were poor.
Kuthambakkam ranked 22nd among 12,619 villages in
Tamil Nadu in illicit liquor brewing, employing
about 35 of the population.

• Rangaswamy Elango was born into a dalit,
  farmer's family in Kuthambakkam in 1960.
• A chemical engineer by training, he worked as a
  scientist at the Central Electro Chemical
  Research Institute (CECRI).
• His involvement in a rural reconstruction
  project , took him back to face rural reality and
  inspired him to read Gandhian literature.
• As Elango's life's calling turned stronger, he
  finally left his job in 1994 and returned to
  Kuthambakkam for good.
• He is currently working on establishing a
  land/agriculture-based local economy in
  Kuthambakkam, along the lines of the model of
  J.C.Kumarappa, the Gandhian economist.

http//www.modelvillageindia.org/
22

• Village economy in Kuthambakkam Kumarappa's
  model
• Elango's plan for his village is inspired by
  Dr.Kumarappas "Economy of Permanence" with a few
  suitable alterations in keeping with the times.
• In Kumarappa's words, the objective is "to bring
  together the consumer and the producer into such
  intimate relationship as to solidify society into
  a consolidated mass, which alone can lay claim to
  permanence".
• In this model, the villagers who are producers
  are consumers themselves. By bringing together
  six neighboring villages into a cluster, many
  products that are consumed by the villagers can
  be produced by themselves. Around 50 of the
  people in a cluster will be producers of these
  consumables using sustainable technologies. The
  rest will be earners by virtue of their skills,
  age, tradition and interest producing products
  (mainly handicrafts) to be exported out of the
  cluster and earn money from outside.
• Elango has estimated, through a detailed
  door-to-door survey by his team, that
  Kuthambakkam consumes Rs.60 lakh worth of
  commodities every month. The survey covered 50
  most commonly used items from rice to festivity.
  He also identified that as much as Rs.50 lakh
  worth of commodities can be produced within the
  village and traded among themselves. The
  objective is to minimize the outflow of money
  from, and maximize the inflow of money into the
  village cluster economy.

The soap making machinery..
Jute centre work
23
Village economy in Kuthambakkam Kumarappa's
model

• Plans to revive village economies are always met
  with skepticism with one of the most immediate
  responses being "How can our products compete
  with those of big corporations?" Elango
  challenges the foundation of modern economics
  which says "A healthy economy is all about
  competition, and being more strategic and faster
  than the rest", and to relearn that it is more
  about cooperation and pride.
• The rural industries will, to the extent
  possible,
• be land- (agro-) based
• use locally available raw-materials and
  indigenous knowledge
• cater to the local market meet the basic needs
  of villagers - food, clothing and shelter - to
  attain self-sufficiency
• be diverse work on a cooperative model through
  men and women SHGs.
• be heavily dependent on human power
• be environment-friendly.
• Elango has traveled across the country
  identifying low-cost and appropriate
  technologies, and is well on his way towards a
  vibrant, self-reliant village.

http//www.modelvillageindia.org/
24
Appropriate technology The Bilgaon micro-hydel
project

• The economics of permanence implies a profound
  reorientation of science and technology, which
  have to open their doors to wisdom and in fact
  have to incorporate wisdom into their very
  structure.
• Science and technology based on local knowledge
  and providing local solutions to local problems
  can often be less harmful to the environment and
  a more equitable way of doing things.
• Bilgaon a tribal village in the Narmada valley
  consists of 12 hamlets(i.e. about 180 households)
  
• There is an "Aashramshaala" or boarding school
  for 300 children from neighbouring villages.
• These villages have never seen electricity even
  55 years after independence. The nearest point on
  the national grid, Dhadgaon, is about 12 kms
  away.
• Inspired by the Narmada Bachao Andolan, the
  village people did 2000 human-days of
  Shramdaan (voluntary labour) to construct a
  check dam, canal, Forebay Tank, Penstock and
  power-house.
• The project was designed by engineers from
  Peoples School of Energy and implemented by
  the Bombay Sarvodaya Friendship Centre with
  support from AID.
• The falling water turns the turbine which
  rotates a generator and produces 15 KW of
  electricity to light up every house of
  Bilgaon and the Ashramshala.The Bilgaon
  Micro-Hydro Project was supported by 4 AID
  chapters to a tune of Rs 12 Lakhs. In
  addition, the Ashramshala donated Rs 50,000.
  The work started in May 2002 and the project
  was completed in January 2003.

http//www.aidindia.org/hq/projects/illus/bilgaon/
bilgaon.htm
25
Points of discussion

• Mainstream economics is unsatisfactory because
• it creates an idealized, abstract economic man
  who makes economic decisions without reference to
  socio-cultural factors
• it makes material welfare and growth the sole
  measure of a societys well-being
• it deliberately banishes values from economics
  and makes self-interest the sole economic virtue
• 
  
  
  

• The efforts of thinkers such as Gandhi,
  Kumarappa, Schumacher and many others have been
  to reintroduce human values into economic
  systems. These values may be called spiritual or
  humanistic.
• Such a spiritual point of view has profound
  implications for how we organize our economy and
  how we use science and technology for the
  betterment of all.
• By making human beings the focus and ends in
  themselves we can escape the imposed dichotomies
  of capitalism and socialism which make human
  subservient to notions of market efficiency and
  the state respectively.
• On a personal level, if we accept spiritual
  values into our economic life many consequences
  follow with regard to where to work, what to buy,
  who from and how much.

26
Relating spirituality to development Part 2

• A pluralistic view of religion

27
Outline

• Motivation
• Our approach towards religions
• Two examples from past AID work
• AID work in Gujarat
• Swami Vivekananda Youth Movement (SVYM)
• Implications

28
Motivation

• Ideas of service, self-reliance, holistic living,
  harmony form the core of AIDs philosophies.
• Economic development is regarded by AIDers as one
  (but not the only factor in development. (90
  agree)
• These ideas are common to all major religions
  they go beyond material development to the
  spiritual.
• Furthermore
• Distortions of religion lead to systematic
  oppression and violence examples range from
  communal violence to womens rights issues.
• ? Thus it may be useful to understand the
  positive and the negative impact of
  religion/spirituality on development.

29
Some perceptions

• I am a religious person Yes 40
• I am a spiritual person Yes 81
• Misinterpretations of the underlying message
  have caused violence in the name of religion
  Yes 96
• I think that all things considered, organized
  religion is a positive force for development of
  society Yes 47
• The aim of this cell is NOT to prescribe a code
  of conduct or to examine others actions! Rather,
  it is meant to provide food for thought towards
  understanding and introspection for the
  interested.
• Thus our approach must naturally be
  pluralistic/inclusive rather than
  divisive/exclusive.

30
A pluralistic approach

• The underlying beliefs being that
• the existence of numerous distinct ethnic,
  religious or cultural groups within a society is
  desirable or socially beneficial
• Harmonious development can be achieved in an
  environment of peace and tolerance of mutual
  differences, premised on a fundamental respect
  for justice and for the rights of every human
  being.
• Nonviolent struggle against injustice,
  constructive work and responsible living are
  three pillars that can be used to uphold this
  fundamental respect for social justice and human
  rights.
• -- From the pluralism policy adopted at the 2003
  AID conference

31
Example 1 AID in Gujarat

• When Started with the Godhra incident in
  end-Feb 2002
• What Sustained and brutal communal violence
• Where Several districts of central and eastern
  Gujarat
• Effect Over 2000 lives lost, and enormous
  displacement of over 100,000 people, largely of
  Muslim minorities
• Complicating factors
• Very brutal and calculated violence including on
  women and children, leading to extreme trauma
• Lack of govt support, and often denial of
  justice.
• Very few NGOs working in this environment for
  rehab of affected people, because it means taking
  a stand.

32
Elements of AID response

• On the ground AIDs former EQ partners and
  others regrouped into a coalition to work with
  the riots-affected.
• In the US Gujarat taskforce (2002-3) ? Gujarat
  cell (2004).
• Actions
• Phase 1 Included relief, reconstruction and
  livelihood regeneration activities - mainly in
  collaboration with Citizens Initiative and its
  constituents.
• Phase 2 Involved pluralistic community-based
  organizations, wanting to build bridges,
  cognizant of the problems of extremism,
  innovative communal harmony efforts (SPRAT,
  Center for Development, Tarun Tarveriya)

33
AID response in the US - 2

• Mohalla meetings (AID Boston)
• Coalition Against Communalism (Bay area)
• Talks by social workers, screening documentaries,
  etc.
• Efforts by various chapters to work with
  marginalized groups in Kashmir and North-East
  where AID has little presence, which are slowly
  bearing fruit.
• Website on resources for communal harmony set up
  by the AID Gujarat taskforce.
• The Eliminate Hate at all Levels (EHAAL) poster
  and campaign initiated by volunteers from College
  Park and Columbus.

34
Example 2 SVYM

• Swami Vivekananda Youth Movement (SVYM) is a
  non-profit, non-religious, non-political
  voluntary organization
• Started in 1984 by Dr. R. Balasubramaniam
• Funded by AID Boston for Jaagrutha Bhaaratha
  program To empower and enable the rural and
  adivasi communities in Heggadadevanakote taluk,
  Mysore district.
• Issues addressed
• Health (Reproductive and child health, family
  welfare, personal and community hygeine)
• Social issues (Adolescent marriages, alcoholism,
  bonded labour)
• Methodology Street plays, songs dubbed from
  popular numbers, anecdotes, skits.

35
Feedback from SVYM - 1

• Q. Do you think the primary ingredient in
  development is economic?
• A. At the superficial level, economic concerns
  are the driving force of development. But then
  as you continue working, one can easily realize
  that this is only the beginning and true
  development begins only when one goes beyond the
  physical needs into the development at the
  intellectual and spiritual planes as a logical
  extension.
• The driving force behind all our activities are
  Swami Vivekananda and Mahatma Gandhi. All our
  projects are moulded on the principles of Satya,
  Ahimsa (Gandhi) and Seva and Tyaga (S
  Vivekananda). Both of them strongly prescribed
  the concept of local self governance and
  economies.

36
Feedback from SVYM - 2

• Q. Religious fundamentalism has undoubtedly
  affected society today.What do you think is the
  greatest effect of that on your project?
• A. Religion is inseparable from human existence.
  The problem arises when we take religion out of
  our own personal domains and push it to the
  public domain. It is a great divider in whatever
  form it is presented. It has affected the
  development processes initiated by us in two
  different ways
• Christian organizations have to taken to
  converting tribals with temptations of money and
  other enticements.
• Being named after Swami Vivekananda, we are also
  many times mistaken for a Sangha Parivar
  organization and have to suffer the
  responsibility of explaining that we are not.

37
Feedback from SVYM - 3

• Q. "Do you feel the need for teaching religious
  principles toinculcate values in the general
  populace, or do you think it is necessary to
  distance yourselves from any religious practice?
  
• A. Values can be woven into all programs easily
  without bringing in any religion. The tenets of
  all religions at the deeper level basically tends
  to extol a value based existence. Being
  religious without being dogmatic, a bigot and
  fundamentalist may help in the practice of
  values. But one can extremely value based
  without subscribing to any religion.

38
In summary

• Most extremist views of religion create a sense
  of the other. Violence such as the Gujarat
  carnage need to be understood from this context
  as well as from social/cultural/economic
  perspectives.
• On the other hand, there are many NGOs like SVYM
  which work with an inclusive and pluralistic
  outlook derived from religious teachings (in
  their case, from Swami Vivekananda).
• Finally, 80 volunteers identify themselves as
  spiritual, and 90 volunteers consider economic
  growth as insufficient for development.
• ? With these in mind, we feel that a group like
  this can contribute positively to our
  understanding about ourselves and about India.

39
Action items

• Writing opinion pieces, articles, etc on AID and
  other forums
• On buying locally, popularizing websites/resource
  materials
• Articles on local economies Ithaca dollars etc
• Articles on peace/harmony e.g. communalism
  combat
• Organizing interfaith email discussions/fora
• Examining past AID projects for
  examples/counter-examples
• _______________Acknowledgements________________
• Mokshay Madiman, Gautam Desai
• Chandrika Ramanujam, Gayathri Manikutty, Nishant
  Jain
• Ameet Jain, Anand Sivaraman, Anubha Dhasmana,
  Anuj Grover,
• Chakradhar Iyunni, Deepak Malghan, Divya Singh,
  Hrishi Shinde,
• Kirankumar Vissa, Prasad Boddupalli, Prashant
  Jawalikar,
• Rajasekhar Jammalamadaka, Shehrebanu Frosh,
  Suresh Kalkunte,
• Vaijayanti Gupta, Vivek Gulati.