In recent years, the efforts of Vaagdhara, a voluntary organization in Central India, have attracted increasing attention due to the broader appeal of its work in strengthening the self-reliance of rural communities, particularly tribal ones. This approach fosters confidence and resilience by enabling communities to meet more of their needs in healthy ways through sustainable livelihoods, avoiding high expenses and debt. At the same time, this self-reliant system—minimizing waste, pollutants, and fossil fuel dependence—also benefits the environment.
This concept is closely linked to Gram Swaraj, or village self-reliance, which was crucial to Mahatma Gandhi’s struggles against colonial rule and aligned with alternative development pathways. Several of his disciples upheld this vision in post-independence India in meaningful, albeit limited, ways. However, globalization made it difficult to sustain its true essence. One saving grace was that, despite these challenges, the idea of self-reliant rural communities remained intrinsic to the philosophy of many tribal communities.
Vaagdhara collaborates with such communities in the tri-junction region of Rajasthan, Madhya Pradesh, and Gujarat, basing its initiatives on strengthening self-reliance. It has implemented creative programs addressing farming, water conservation, afforestation, education, childhood development, health, and nutrition. This work has gained national recognition, and earlier this year, Vaagdhara led a national dialogue on Gram Swaraj and Swaraj Sandesh (the message of Swaraj).
At a time of worsening environmental crises, concerned individuals worldwide are seeking sustainable alternatives beyond quick-fix solutions. They are looking to communities that already embody these values and learning from them to find more enduring ways to mitigate environmental damage.
This wider quest makes the work with tribal communities in India and beyond—rooted in a deeper understanding of—highly relevant.
Some approach these communities with a patronizing attitude, which is unlikely to succeed. Instead, a sincere desire to learn, followed by genuine efforts to strengthen communities, is far more effective. These communities have endured systemic erosion under colonial rule and subsequent exploitation by outsiders. Weakened, they struggled with droughts and other adversities, forcing many to migrate for survival, further distancing them from their traditions.
Although community existence remains intact in most villages, expecting their strengths to be unchanged is unrealistic. Thus, a process of understanding communities first and then helping strengthen them is ideal.
Vaagdhara’s members engage with communities in a spirit of learning, appreciating their land use and farming practices in the context of local conditions, strengths, and constraints. This understanding helps determine beneficial interventions while avoiding harmful interference.
One example is households that had become dependent on migrant labor. Vaagdhara members engaged them in exploring the possibility of returning to their farmland and understanding their transitional needs. Amrit Lal, for instance, requested seeds, saplings, guidance, and support to manage financial instability after leaving migrant work. After a year, he had fully transitioned—now growing diverse crops using natural farming methods, maintaining a tree-lined farm, and even receiving recognition for inspiring villagers to plant thousands of trees. His wife, Surta, expressed her happiness at having their family reunited and thriving creatively.
Later, I visited the Saksham Samooh women's group in Nagli Sera village, where several members shared their experiences of economic improvement through cooperation and self-reliance, growing diverse mixed crops tailored to their food needs. Susheela remarked, “With the exception of salt and edible oil, I produce everything I need on my farm.”
Small farmers' ability to meet most of their food needs on their farms—largely avoiding chemical fertilizers and pesticides—is supported by the forests and naturally growing vegetation around them.
Saving traditional seeds is crucial to this self-reliance. Vaagdhara has organized seed protection festivals at about 90 locations, allowing communities to share, exchange, and discuss seed diversity. Similarly, food festivals celebrate traditional nutritious foods, sharing recipes and cooking delightful dishes—much to the children’s joy.
Vaagdhara’s educational efforts emphasize keeping children connected to their communities, fostering the hope that, upon gaining education, they will return as teachers, doctors, or contributors in other ways.
While villages have Swaraj Groups and Saksham Groups, broader mobilization takes place through the Janjati Vikas Manch (Tribal Development Forum).
Working with a deep appreciation of traditional community strengths—and striving to revive and adapt them to modern challenges—is not just a local endeavor. It also contributes to a larger movement that protects the environment, promotes sustainable livelihoods, and preserves the wisdom embedded in community-based living.
---
*The writer is the Honorary Convener of the Campaign to Save Earth Now. His recent books include Planet in Peril, Saving Earth for Children, and Man over Machine—A Path to Peace
Comments