By
Jack Santa Barbara
Whenever he found
himself Gandhi took on the big challenges. In South Africa he
challenged racial discrimination; in India he took on the challenge
of gaining independence for his people from the oppression of the
world’s greatest imperial power. He entered these battles (and he
did see them as battles) not with hatred against these injustices
but with a strong sense of what was just, and with a sense of love
for both the oppressed and the oppressor.
There are many
lessons for us today from the way Gandhi approached these
challenges. They are directly applicable to our theme of building
sustainable communities.
Gandhi evolved his
tactics in these battles over the years, but there are some common
threads that are evident in his earliest examples. He directly
challenged the authorities that perpetrated the injustices he fought
against: by exposing in writing, by making direct appeals to the
authorities to right the wrongs, by providing hope to the oppressed
and teaching them that they had the power to make a change. He
organized boycotts and marches, directly challenging the injustices
that were institutionalized by those in power. When he negotiated
he did not compromise basic principles. All of these activities are
needed now in challenging the many aspects of our community which
are unsustainable.
He is of course,
famous for these public struggles, and especially for conducting
them with brilliance in a nonviolent way. There is also a quiet
background to these public struggles. Gandhi believed it was not
enough to exhort others to change their unjust and harmful laws and
practices. He believed it was also necessary to live the change he
fought for; to demonstrate what was possible and what the benefits
of this right living were for all concerned.
While he dealt
with large issues of unjust national laws and imperial exploitation,
he started with himself in making the changes he believed were
necessary for justice and goodness to prevail. Self-realization,
being the best one can possibly be, was a very central principle for
Gandhi. This continuous, life-long process involved understanding
how one contributed to the very injustices and suppression that one
was the victim of, and refusing to continue making those
contributions to ones own repression—to aiding and abetting the
oppressor. One can imagine Gandhi today asking himself how in his
daily living he was contributing to make the community unsustainable,
and what he could do to change this.
Gandhi appreciated
that self-realization is about having clear priorities and living as
though they mattered. He also appreciated that self-realization
could only occur in community. His tradition of establishing a
special community to live out his principles goes back to his early
days in South Africa. He understood the joy of community, the
energy derived from a common purpose, the shared struggles of
everyday life, the value of a protected environment where one could
live and experience justice, a safe environment in which one could
conduct what he called “experiments with living.”
Upon his return to
India the establishment of ashrams in Ahmedabad and elsewhere
provided other safe havens where basic values were evident in daily
living with others. In all these settlements Gandhi taught us much
about building sustainable communities. He taught us that little
mundane activities such as drafting petitions, that living simply
without more material possessions than we actually need (as distinct
from desire) could be satisfying and fulfilling, that respecting all
forms of living creatures was in our own best interests (as well as
theirs), that equality was fundamental to both living well and
protecting the
natural world whose bounty we depend on.
When we reflect
upon these examples we can see that there are many lessons for us
today. If the Mahatma himself were to be standing before us here
and now, what would he identify as the major challenges he would
attend to, how would he live in order to set an example, what kinds
of political actions would he take? I believe there are enough
examples from Gandhi’s life and writings to make some
good guesses.
He might well
choose to deal with the ongoing threat of nuclear war, which remains
as real today as it did during the days of the Cold War. This is a
distinct possibility. I doubt, however, that he would take up the
so called “War on Terror” unless it was to challenge the imperial
power that has both created the conditions that give rise to
terrorism, and which perpetuates the “war” as a smokescreen for its
own greedy goals.
Would Gandhi focus
on the enormous inequities that have magnified many times over since
he last walked the earth? His example of simple living surely
speaks to the changes that we are all challenged to make to deal
with this gross injustice. And today it is even more evident that
those of us who enjoy a high standard of material consumption are
doing so at the expense of the majority who are deprived. This
happens not because we are thoughtless and insensitive to the needs
of others, but because our ingrained habits and basic institutions
perpetuate this violence, and it is difficult for us to break these
habits and to live outside and independently of these institutions.
When Gandhi established a small community it was in part to avoid
participating in this institutional violence in the activities of
daily living.
If he were among
us, might Gandhi decide to focus on the ecological crisis? Or the
unprecedented human interference with the natural systems which are
also the preconditions for life as we know it to thrive? Climate
change, energy descent, loss of biodiversity, degradation of soil
fertility, pollution of water and air—it is easy to imagine Gandhi
having something to say about all of these challenges. They are all
affronts to the basic principle of nonviolence which he espoused so
forcefully. They are all examples of violence against people. Many
are also examples of violence against nature, and as we are part of
nature it is therefore also violence against ourselves.
I have no special
insight into which of these major challenges Gandhi might choose to
focus on were he here among us now. Some of these issues are
examples of direct violence, but most are examples of structural
violence—violence that is inherent in the way we design and run our
institutions—our businesses, our economy, our transportation
systems, our trade, even our philanthropy. To the extent we make
use of any of these institutions, to that extent we contribute to
the violence they perpetrate against people and nature—the
violence against ourselves and our children.
I do, however,
think a strong case can be made that regardless of what issue he
might focus on, Gandhi would establish a community here in Hamilton
which would exemplify solutions to all of the above challenges. The
way Gandhi would do this would ensure the community was sustainable,
from both an ecological and social perspective. It is even possible
that give all the solutions that must be integrated into such a
community (nonviolence of all types, self-realization,
self-sufficiency, justice and equality), Gandhi might just view
building such communities as the main focus of his work.
The basic
principles Gandhi established for building communities are as
relevant today for Hamilton as they were for South Africa and India
those many decades ago. The current challenges we face of major
climate changes, and especially of energy descent (that is, a
decline in the amount of energy available with the depletion of our
primary but non-renewable energy sources—oil, gas and coal) require
restructuring of our communities and our priorities if we are to
survive and thrive. There is an urgency to dealing with these
challenges that our governments and institutions are not
addressing. Gandhi suggested that “If the people will lead, the
leaders will follow.” Never has there been a time when
leadership from below is more urgent.
What are the basic
principles Gandhi exemplified both in his life and his teachings
that might guide or building of sustainable communities?
First and foremost
is nonviolence. Violence comes in many guises. We are most
familiar with the direct violence of physical harm from assault,
murder and war. But far more harm is done through structural
violence which kills and disadvantages far more people, albeit more
slowly and less visibly. The gross inequities that characterize our
world are evidence of this structural violence. The evidence is
here in Hamilton. The unprecedented environmental threats we have
now created are yet another form of violence that is no less
relevant or harmful for being indirect and slow acting; indeed, this
violence against nature is a threat to humanity itself.
The principle of
advaita is also relevant. This is the principle of
non-duality, of oneness, of interconnectedness. For Gandhi,
self-realization involved understanding our connectedness to each
other and the rest of the natural world of which we are a part.
When we do violence to nature, we do violence to ourselves. The
opposite of violence is love, and in loving others and cherishing
nature, we acknowledge this oneness and that the well being of one
and all cannot be separated.
These principles
are inspiring, but they have practical aspects as well. Gandhi
spoke of swadeshi or self sufficiency—applying this principle
in a community context requires us to serve our neighbours before
serving others more remote from us. He interpreted this as
requiring local production and consumption. His famous quote about
“production by the masses rather than mass production” is as much
about justice as it is about treading lightly on nature. By
consuming local good we support our neighbours who produce the
goods, providing them with employment and a place of honour in the
community—what modern researchers now tell us is one of the major
determinants of human happiness and well being.
Local production
also helps us move from being dependent consumers (dependent on
remote production and long distance trade) to independent
producers. Self-sufficiency was an important principle for all the
communities Gandhi helped establish, and was intended as an example
for nations to follow.
Also, when we
produce goods locally we must rely on the resources nature provides
locally to make the goods. This makes us more aware of the need to
protect nature’s capacity to continue providing the same resources
over long periods of time. We now understand that sustainability
requires renewal. If we degrade or deplete these resources so they
cannot renew themselves, then we are inflicting an injustice on our
children and grandchildren. Likewise, the means of local production
are less likely to pollute the air, water and land, as we live where
we produce and consume.
The principle of
simplicity, or frugality, is also central to building sustainable
communities, and Gandhi set a very high standard to emulate. He
owned little in the way of material possessions, and those he did
own were all locally produced. He rejected material abundance and
waste. He did no t believe in trade solely for the sake of profit
and to provide luxuries for the few at the expense of the many. He
realized that the earth’s limited resources needed to be shared
fairly rather than concentrated in the hands of the privileged. He
considered taking more than we need (as distinct from desire) as
theft; our unnecessary use deprives someone else, perhaps today,
perhaps in the future.
These simple
principles are not only principles for a sustainable community. In
a world about to undergo major climate change and reduction in
energy availability, these principles becomes principles for
survival. Our society’s focus on materialism and individualism is
about to be disrupted by these large scale changes. We each need to
challenge ourselves in Gandhi’s spirit of self-realization,
connecting our own well being to that of others and the rest of the
natural world. We each need to come to grips with the violence we
all now both participate and benefit from (the structural violence
against the unseen majority and nature), if we are to leave enough
for our children and grandchildren to meet their basic needs. To
the extent we continue to participate in the mass organized violence
of our mainstream culture, to that extent we reject Gandhi’s
principles as irrelevant to our situation. Gandhi’s example is no
longer only the right thing to do on moral grounds. The urgency of
the crises we face makes building sustainable communities a
requirement for survival. There is no greater moral imperative than
to create communities that are based on nonviolence of all kinds,
equality, self-sufficiency and simplicity.
This is our joyous
task.
Gandhi Festival
2007, Keynote Address |