A Gandhian answer to the threat of communism? Sarvodaya and postcolonial nationalism in India

Sherman, Taylor C.

doi:10.1177/0019464616634875

Cited by 11 publications

(4 citation statements)

References 15 publications

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“…A Gandhian spirit of voluntarism, social trusteeship, self-regulation, and willingness on the part of people to give away (dan in Sanskrit) land (bhoodan), labor (sramadan), and property (sampattidan) surcharged Sarvodaya social movements, which were especially vital till the late 1970s in India; such movements are also transnational phenomena, found in India's neighboring country, Sri Lanka. 27…”

Section: Utopiamentioning

confidence: 99%

Transcultural Utopian Imagination and the Future: Tagore, Gandhi, Andrews, and India–Britain Entanglements in the Early 1930s

Bagchi¹

2022

Utopian Studies

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This article focuses on the transcultural utopian imaginings of futures in early twentieth-century India and Britain, with Indian poet Rabindranath Tagore, anticolonial politician M. K. Gandhi, and British Christian activist C. F. Andrews at the center. Homing in on two trips made to England by Tagore (1930) and Gandhi (1931), especially their visits to Woodbrooke Quaker College in Birmingham, and on Gandhi’s visit to Lancashire, the article shows how British Christian and Quaker utopians and Indian utopians cooperated with each other. The article excavates the utopian experiments of Corder Catchpool, also a Quaker, in Darwen, Lancashire, where Gandhi stayed. Religion should be accorded an important place in our understanding of utopia, the article argues. A human propensity to create a paradoxical sense of futurity that does not negate the past, one that Tagore highlights in The Religion of Man (1931), is found in all the utopians discussed.

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Section: Utopiamentioning

confidence: 99%

Transcultural Utopian Imagination and the Future: Tagore, Gandhi, Andrews, and India–Britain Entanglements in the Early 1930s

Bagchi¹

2022

Utopian Studies

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“…This has raised serious doubts about the effectiveness of land reform. Notwithstanding, Bhoodan is appreciated as -the first step [toward] … a total revolution [to create a fair and equitable society]‖ (Sherman 2016).…”

Section: Strengthsmentioning

confidence: 99%

Bhoodan-Based Corporate Citizenship: Corporate Accountability Based on Serving and Empowering Land-Owners and Users

Mohapatra¹,

Verma²

2019

AJBE

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This paper attempts to conceptualize a corporate citizenship program in the context of land acquisition for commercial purposes in India. At present, instances of land acquisition related sustainability challenges are rampant, which have affected both business and society. Land related socio-economic impasses were also acute especially in India"s post-independence era in the 1950"s. Bhoodan (land-gift) movement, a fusion of servant leadership and social entrepreneurship, was by and large effective to address them. Considering its socio-cultural relevance, business can employ the tenets of Bhoodan to streamline the present situation. In this regard, we propose the Bhoodan-based corporate citizenship that can serve and empower land-owners and users, facilitate spontaneous land transfers, and streamline land acquisition for commercial purposes in India. Implications for research and practice are discussed.

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“…Gandhi's self-styled spiritual heir, Vinoba Bhave, invented the land-gift as a means of addressing the problem of inequality in rural areas by asking landowners to make a gift of part of their land to the landless of their village. 49 To the land gift was soon added shramdan (labour-gift), sampattidan (property-gift), as well as gramdan, the gift of entire villages into cooperative ownership. Perhaps the pinnacle of this theme was jeevandan, the gift of one's life to the cause of improving rural life in India.…”

Section: Productive Employment For Personal Growthmentioning

confidence: 99%

‘A new type of revolution’: socialist thought in India, 1940s–1960s

Sherman

2018

Postcolonial Studies

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Although it is often said that early postcolonial India was socialist, scholars have tended to take this term for granted. This article investigates how Indians defined socialism in the two decades after independence. It finds that there were six areas of agreement among Indian socialists: the centrality of the individual, the indispensability of work, the continued importance of private property, that the final goal was a more equal -but not flat -society, that this change had to be brought about without violence, and that the final goal of Indian socialism ought to be spiritual fulfilment. Understanding how Indians defined their version of socialism, it is argued, will help scholars re-evaluate the role of the first Prime Minister, Jawaharlal Nehru, in defining the goals India pursued after independence. It will also re-orient our understanding of the expectations and limitations of the Indian state in this crucial period in Indian history.

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A Gandhian answer to the threat of communism? Sarvodaya and postcolonial nationalism in India

Cited by 11 publications

References 15 publications

Transcultural Utopian Imagination and the Future: Tagore, Gandhi, Andrews, and India–Britain Entanglements in the Early 1930s

Transcultural Utopian Imagination and the Future: Tagore, Gandhi, Andrews, and India–Britain Entanglements in the Early 1930s

Bhoodan-Based Corporate Citizenship: Corporate Accountability Based on Serving and Empowering Land-Owners and Users

‘A new type of revolution’: socialist thought in India, 1940s–1960s

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