What are Gandhian social work methods and techniques?

Answer 1

With Gandhi's advent on the Indian scene in 1915, things began to change all round. Gandhi looked at social welfare in his own unique way. His ways, indeed, were unique, so much so that even as early as 1894 i.e. when he was just 25 years old, he wanted to help his compatriots in South Africa by saving them from blatant and crushing racial discrimination. This shows Gandhi's consideration of his fellow men even at that young age. Gandhi never equated happiness with economic prosperity and physical pleasure alone. His concept of the welfare of society was totally opposed to the utilitarian concept, viz. the greatest good of the greatest number. Gandhi said, "A votary of Ahimsa would strive for the greatest good ofall and die in the attempt to realise this ideal. He would be willing to die so that others might live. He would serve the rest by dying himself. The greatest good of all, inevitably included the good of the greatest number, and, therefore, he and the utilitarian would converge on many points. But ultimately they would have to part company and even work in opposite directions. The utilitarian to be logical will never sacrifice himself. The absolutist will even sacrifice himself'. It is Gandhi's deep-rooted conviction that individual happiness lies in the happiness of society and vice-versa; and this is constantly seen in almost all his pronouncements regarding social welfare. He considered man superior to the system he propounded, and so he was against the system which brought about moral degradation of Indian society. Gandhi never drew a sharp distinction between economics and ethics. For him, economic policies which were harmful to the moral well-being of an individual, community, society, country or a nation were immoral and therefore, sinful. For him happiness meant the happiness of the society as a whole and was indicated primarily, by its moral standard and secondarily, by its physical and economic well-being.

'Sarvodaya' the greatest good of all through truth and non-violence became the ultimate goal of Gandhi in social welfare. His methods of working towards this goal were different from those of many other leaders and social reformers. He took an integrated view of life and disapproved of dividing an individual's life into different compartments. Also the individual was looked upon by him not as a separate entity but as a constituent unit of society.

On his return from South Africa, he perceived after a year of extensive travel all over India, that if his mother-land wanted to get out of the grinding poverty, political freedom was the foremost requirement. This could come only through the awakening of society. His ideas of social reconstruction had already started forming in the last few years of his stay in South Africa. He believed firmly that the individual and the society were contributory to each other's happiness.

Truth & Non-violence

To Gandhi, nothing was more sacred than truth and non- violence. Originally he believed that God is Truth. Later he changed this a little and maintained that Truth is God. "Generally speaking", Gandhi said, "observation of the law of truth is understood merely to mean that we must speak the truth but we ...should understand the word 'satya' or truth in a much wider sense. There should be truth in thought, truth in speech and truth in action".

For seeking as well as for finding truth, Ahimsa - non-violence - love for all beings - was a necessity. Although Ahimsa - non-violence - is a negative word, Gandhi certainly did not consider it as a negative force. His concept of Ahimsa is not confined to human beings but includes the entire creation. He says, "In spite of the negative particle 'non', it is no negative force. Superficially we are surrounded in life by strife and blood- shed, life living upon life. But some seer, who ages ago penetrated the centre of truth, said, 'It is not through strife and violence that man can fulfill his destiny and his duty to his fellow creatures'. It is a force which is more positive than electricity and more powerful than even ether". It is essential to under- stand the implications of non-violence as Gandhi understood them as it was the creed to which he rendered life-long service.

1. Non-violence is the law of human race and is infinitely greater than and superior to brute force.

2. In the last resort it is of no avail to those who do not posses a living faith in the God of love.

3. Non-violence affords the fullest protection to one's self-respect and sense of honour, but not always to possession of land or money, though its habitual practice does prove a better bulwark than the possession of armed men to defend them.

4. Non-violence is a power which can be wielded equally by all - children, young men and women or grown-up people, provided they have a living faith in the God of love and have therefore equal love for all mankind...

5. It is a profound error to suppose that whilst the law is good enough for individuals, it is not for the masses of mankind.

Answer 2

Gandhian social work methods and techniques involve the principles of nonviolence, truth, selfless service, and simplicity. These methods include Satyagraha (the power of truth and nonviolence), constructive program (building self-reliant communities through economic development and education), and village-based initiatives focused on empowering and uplifting marginalized communities. Techniques such as community mobilization, grassroots organizing, and participatory development are used to promote equality, justice, and sustainable development.