When why we must change is obvious, but how we change is unpalatable.
We take guidance from the OG of nonviolent activism and give relevance to Gandhian thought through kaupapa Māori (an indigenous world view).
The world has enough for everyone's needs, but not everyone's greed.
- Gandhi
Gandhi equates greed to the multiplication of wants over the fulfilment of social and environmental needs.
We equate greed to the 'must-have, must-buy' economy, which widens income disparity for people and causes environmental degradation through excessive waste, water consumption, and the loss of biodiversity.
What is an economy?
Be it a free market, mixed, linear or circular; all economies are systems of producing, distributing and consuming goods and services.
Our global economy is an interconnected web of inter-dependencies with one overarching goal, the accumulation of wealth.
The time has come.
A time is coming when those, who are in the mad rush today of multiplying their wants, vainly thinking that they add to the real substance, real knowledge of the world, will retrace their steps and say: `What have we done?’
- Mahatma Gandhi (8-12-1927)
Finding relevance
Regarded as one of the great political thinkers of our times, Gandhi was also fallible, prone to idiosyncrasies and contradictions. As Pankaj Mishra, in The New Yorker wrote, ‘he remained until his death a restless work in progress’.
Despite his limitations, we believe there is great relevance of Gandhian thought in the context of social, economic and environmental reform. We explore the relevance of five Gandhian approaches to social change in the context of what we learning with Takiwā Tourism. Two overarching principles underpin the models we explore.
1. Ahimsa (non-violence)
Gandhi was a social activist that advocated for an economy centred on social and environmental well-being. He was quoted "that economics is untrue, which ignores or disregards moral values." The foundation of all morality being Ahimsa (nonviolence), the noblest expression of truth for Gandhi–or, properly speaking, the way to truth (“Gandhi the Man” by Eknath Easwaran).
Although Gandhi was not an economist; his use of nonviolence as an measure of social and environmental well-being is the foundation on which we will explore an alternative to our current linear ‘must-have, must-buy’ economy.
2. How ideas spread
Gandhi did not prescribe to the idea of 'build it, and they will come'. Gandhi believed in the transformation of the individual was required before the transformation of the economy.
Through our work with Takiwā Tourism, we have identified the consumer segments who are the most susceptible to positive change. Therefore, we will focus our efforts on the applicability of these approaches solely for the early adopter segment. For, if we can gain adoption within earl adopters, we can reach the mass market through the diffusion of innovation theory.
Make it stand out.
Guardianship (kaitiaki)
To be kinder, more inclusive dose not requires us to give up our possessions as Gandhi did. According to Gandhi, we only have to give up the idea of the possessor. In other words, embrace the notion of being custodians on our possessions, people and our natural resources.
Human needs (manaaki)
The fundamental humans needs of food, clothing and shelter is a right guaranteed to all and is the responsibility of all within an economy to ensure no one goes with out.
Community based
Community base enterprise ensures self regulation and self management of resources. It leads to self determination of communities.
Simplicity
Human entered and circular design to ensure minimal impact (waste).
Bread labour
Everyone within a community must at some point contribute to the fundamental needs of a community. This ensure every member remains connected and self sufficient.