By Rajni Bakshi
Bapu Kuti, at Sewagram Ashram, Wardha, is the dust hut which used to be Mahatma Gandhi's final domestic. part a century after Bapu was once killed, the Kuti is alive with gatherings of people that proportion his goals. they don't name themselves 'Gandhians'. but, as they look for the strategies to the various difficulties of contemporary India, those activists locate themselves coming to an identical 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 useful and humane methods of political and social transformation, rooted within the religion that new India with prosperity for all should be equipped at the strengths of cooperation and group.
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Extra info for Bapu Kuti
But like Shanker and Lal Singh, he was eager to leave the big city and get back, down the black tarred road, to his own home. Narayan and Devi Lal happily worked together, taking on more and more vital duties within the Sangathan. They learnt to simply ignore their families’ disapproval of such a camaraderie across caste lines. But their growing confidence and joy was clouded by the constant awareness that other young men in countless villages like Devdoongri were still caught in the sapping gravitational pull of that black tarred road.
But meanwhile the local functionaries and bureaucrats at all levels also strengthened their resistance to this pressure to reveal documents. Even Ladu Singh, who as sarpanch was an elected representative of the village, could not get information from all functionaries in that panchayat. Merely a chief minister’s statement was not enough. A formal written order was essential before government functionaries at all levels would cooperate with information seekers. A year later, in April 1996, the Government of Rajasthan had still not issued this order.
This was a large amount and there was no question of going to any of the funding agencies which are ever keen to give money to NGOs working for empowerment of the people. There was also no possibility of seeking a bank loan for such an unconventional venture. No, the money would have to come from within the community. The money was finally raised, from people in villages around Bhim, as interest-free loans for a period of two years. Two categories of contributors were created and the venture was made contingent on raising at least a thousand Rs 10 loans and a hundred Rs 100 loans.