Sustainable Development Goals and Gandhian constructive programmes

- By Randhir Kumar Gautam*

Sustainable Development Goals (SDGs) are one of the significant frameworks of alternative thinking about development in the 21st century. We are living in the age of degrowth. There are emerging ways of understanding development itself. We are moving away from the idea of GDP to HDI indexes, and now to the Happiness Index. We prioritize the environment over development and must consider biodiversity and future generations, especially concerning the challenges of climate change and global warming. In this context, we must think about alternative approaches to the development of self, culture, and society.

After the failure of the Millennium Development Goals (MDGs) project initiated by the nations of the world in the 1990s, it became evident that the persistence of deprivations, destitutions, and discriminations required urgent action. As a response, countries came together and adopted an agenda called the Millennium Development Goals. This agenda aimed to engage humanity collectively through cooperative networks and recognition by states under the banner of the United Nations Organization to make life more liveable and the planet a happier place.

It was argued that solving these problems was not a matter of money—if each country contributed just 0.7% of its national income, the collective effort of all nations could eradicate poverty, hunger, illiteracy, and most diseases. However, this vision was not realized. By 2010-2012, audits revealed that the Millennium Development Goals had largely failed. The reason? Most developed countries did not fulfil their commitment to contributing 0.7% of their national income. This betrayal of global trust caused numerous problems, which have been well-documented by environmentalists, policymakers, and the United Nations Development Program.

As a result, the world has become a more unhappy place. The problem of hunger, for example, is staggering. Despite a global population of 7.5 billion, nearly 1 billion people go to bed hungry every night, victims of chronic poverty. This includes nearly one-fourth of India's population. India ranks 105th out of 127 countries in global hunger rankings, while China ranks around 90th, and Sri Lanka is ahead of India.

This reality demands a re-evaluation of development paradigms and collective global efforts to address these pressing issues effectively. This re-evaluation is embodied in the Millennium Development Goals and their successor, the Sustainable Development Goals (SDGs). The SDGs comprise 17 points, which, interestingly, align quite closely with the Gandhian agenda proposed in 1946-47. Gandhi's agenda aimed to make India’s swaraj sustainable and admirable. It offers remarkable insight into how Gandhi envisioned solutions far ahead of his time, a testament to the enduring significance of his perspective.

Let me structure this discussion into three parts:

1. The 17 Sustainable Development Goals (SDGs) of the United Nations.
2. The essential components of Gandhi’s constructive program.
3. The aspects of conversations and their relevance to today.

Now, let us delve into the 17 Sustainable Development Goals, which I have reorganized into four formats: social, economic, ecological, and cultural.

Economic Aspects of the Sustainable Development Goals:

1. No Poverty: The goal aims to eradicate poverty by 2030. As of 2025, we are only five years away from this target.
2. Zero Hunger: Initiated in 2015, this goal seeks to eliminate hunger globally. However, even today, 1 billion people suffer from hunger, and the right to food remains on the agenda of many democratic nation-states.
3. Decent Work and Economic Growth: The focus is on ensuring livelihoods through work that is dignified, decentralized, and devoid of drudgery or unhealthy conditions. However, issues like informalization and contractualization have created precarious situations for workers worldwide. The hard-won gains of trade union movements are eroding, with 12-hour workdays replacing 8-hour norms, inadequate economic support for health crises or disasters like COVID-19, and the absence of pensions in many places.

The United Nations considers economic growth imperative for a stable system, but this growth must prioritize decent work and human well-being.

4. Industry, Innovation, and Infrastructure: This goal emphasizes the importance of sustainable industrialization, innovative technologies, and robust infrastructure to support economic development.

By aligning these global goals with Gandhi’s principles and vision, we can better appreciate the relevance of his ideas in addressing modern challenges. Gandhi’s perspective reminds us to view development not just through an economic lens but holistically, encompassing social, ecological, and cultural dimensions.

Physicist Freeman Dyson, a renowned scientist, gave a lecture in which he spoke about new hope for humanity. He highlighted the possibilities of making better use of solar energy, advancements in the internet, and the innovations and initiatives of life scientists—particularly biochemists and biotechnologists. He emphasized breakthroughs in genomics and other bioscience and biotechnological advancements that could meet the needs of the human family in the future.

Next, let us explore the social facets of the Sustainable Development Goals (SDGs).

Social Facets of Sustainable Development Goals

1. Gender Equality: Goal number five focuses on gender equality. The issue of gender justice is at the forefront of the global agenda, a tribute to the women’s movement and to everyone advocating for gender equity.
2. Reduction of Economic Inequalities: Addressing economic inequality was traditionally the responsibility of socialists and Marxists, but today it is a global concern. Joseph Stiglitz’s famous book, The Price of Inequality, highlights the cost of social and economic inequalities. He discusses how such disparities lead to lawlessness, economic crises, governance failures, and even civil unrest.
3. Sustainable Cities and Communities: The challenges of sustainable urban living are alarming. Indian cities, for example, face significant sustainability issues, but the global situation is no better. Cities are becoming increasingly energy-intensive and struggle to manage population flow, except in cases like China. Many cities worldwide have become ungovernable, falling under the influence of global mafias engaged in smuggling drugs, weapons, and human trafficking. Communities, on the other hand, are becoming more multicultural and multi-religious. However, they often lack the tools to engage with one another effectively, struggling with cultural grammar, identity conflicts, and the need for dignity, freedom, and autonomy.
4. Peace, Justice, and Strong Institutions: One of the final goals of the SDGs is to promote peace and justice through strong institutions. These institutions rely on legitimacy and public trust. This year’s Nobel laureates in economic sciences—Daron Acemoglu, Simon Johnson, and James Robinson—have demonstrated the critical importance of societal institutions for a country’s prosperity. Societies with weak rule of law and exploitative institutions fail to generate growth or meaningful change. Their research offers valuable insights into the role of institutions in fostering development.

Amartya Sen also emphasized that access to freedom is a precondition for growth and prosperity. His approach aligns with the idea that development is not just about economic progress but also about ensuring dignity, autonomy, and opportunities for all.

This holistic perspective reminds us that sustainable development is not just an economic goal but a deeply social and cultural mission that requires strong institutions, equitable policies, and a commitment to justice and inclusivity.

We observe the rise of majoritarianism spreading across the globe. It started in America and has now reached the shores of the Indian Ocean. This trend threatens peace, justice, and strong institutions.

Let us now examine the ecological agenda adopted in 2015 by the United Nations Organization.

Ecological Agenda

1. Clean Water: Access to clean water is a primary goal.
2. Affordable and Clean Energy: There is an ongoing debate in Europe about the relevance, viability, and desirability of nuclear energy. Additionally, the depletion of fossil fuels is a pressing issue. Petroleum products, for example, will no longer be available in a few decades, as we have effectively emptied the Earth's natural reserves.
3. Climate Action: Climate action has, unfortunately, become an irresponsible part of political commitments. Younger generations, particularly in North America and Europe, are increasingly angry with the current generation, especially policymakers. They accuse us of living on borrowed time with little commitment to addressing climate change. However, climate-related social activism is gaining momentum among younger generations, and the media is also highlighting this issue.
4. Life Below Water: The biodiversity of aquatic life is under severe threat.
5. Life on Land: The lives of humans and other terrestrial beings are being jeopardized, particularly due to pollution and environmental degradation.

These five aspects form the core of the ecological agenda.

The Final Part of the Sustainable Development Goals

• Good Health and Well-Being (Goal 3): This remains a crucial priority.
• Quality Education: The New Education Policy (NEP) of India, for instance, emphasizes quality education, mentioning it nearly 80 times in the document.
• Responsible Consumption and Production: There is a growing acknowledgment that our consumerist tendencies are responsible for significant ecological damage and loss of biodiversity.
• International Partnership: The failure of international partnerships during the 2000–2015 period highlights the need for stronger global collaboration to achieve these goals.

This comprehensive framework of Sustainable Development Goals highlights the urgent need for ecological responsibility, quality education, and robust international partnerships to ensure a sustainable and equitable future for all.

I have reorganized the 17 Sustainable Development Goals into four components: economic, social, ecological, and way of life. Now, I want to take you to Gandhi’s perspective, which can be appreciated through three components: personal, communitarian, and civilizational.

Gandhi argued that we must work at all three levels simultaneously. Many theorists believe that the collective is primary and determines individual choices. Others argue that it is the total sum of individual behaviors that creates the collective situation. Gandhi believed that both of these views are incomplete. According to him, the individual is inherently connected to the collective, and the collective is the cumulative consequence of individual initiatives. Beyond these, there is also a civilizational or national reality, which represents the broader, macro-sociological perspective at any given time.

The Gandhian Way: Three Layers of Reality

1. Personal Level: Gandhi emphasized the need for individuals to commit themselves to principles that cultivate goodness. He outlined eleven vows for personal conduct:
   • Satya: Truth
   • Ahimsa: Nonviolence
   • Brahmacharya: Celibacy
   • Asteya: Non-stealing
   • Aparigraha (or Asangraha): Non-possession
   • Aparigraha (or Asangraha): Non-possession
   • Sharira-Shrama: Physical labor or bread labor
   • Asvada: Control of the palate
   • Abhaya: Fearlessness
   • Sarva-Dharma-Samanatva: Equal respect for all religions
   • Swadeshi: Duty toward neighbors
   • Asprishyatanivarana: Removal of untouchability
2. Communitarian Level: Gandhi spoke about the reconstruction of a quality society and economy, which he termed the constructive program. While rooted in the Indian context, this program had implications far beyond India, as India represented one-sixth of humanity. Gandhi’s vision for India influenced much of South and Southeast Asia and served as a role model for many colonized countries, particularly in Africa and Asia, during the 1930s and 1940s. India remains a role model for many countries around the world even today.
3. Civilizational Level: Gandhi advocated for a nonviolent foundation for nation-states and the world system. He believed that violence and nonviolence are fundamentally incompatible. We cannot build nuclear weapons and simultaneously hope for peace on Earth. Gandhi called for a clear demarcation and departure from the traditional ways of organizing nation-states and world politics. He envisioned a global civilization based on nonviolence, mutual respect, and justice, rejecting the violent systems of governance that had dominated history.

In essence, the Gandhian way emphasizes the interconnectedness of the personal, communitarian, and civilizational dimensions. It is a holistic approach that integrates personal ethics, collective well-being, and a nonviolent global order for lasting peace and sustainability.

Let us now look at the first component of the Gandhian way—the 11 vows. These vows are well-known and were derived by Gandhi from various religious classics, including Patanjali's Yoga Sutra, the Bhagavad Gita, the Bible, the Quran, and the teachings of the Bhakti movement saints.

These 11 vows collectively guarantee the cultivation of goodness. However, they are often not practiced together as a unified approach. It is true that most religions, schools, and even parents teach us values like truthfulness, peacefulness, honesty, fearlessness, and respect for others. But the critical question is: why do we not consistently follow these teachings? Why do we fail to listen to our religious leaders, parents, and school teachers? This is a sociological question worth exploring.

Nonetheless, these 11 simple steps provide a framework for cultivating goodness. If the United Nations is serious about promoting Sustainable Development Goals (SDGs), they must be built on the solid foundation of character building and the cultivation of goodness.

The Second Component: Constructive Work for Nation-Building

Nation-building remains a key priority across the world. While globalization has influenced international relations, the bottom line is still nation-building. For example, China prioritizes its national interests, the United States remains committed to its economy, and nations like France, Germany, and England have declared multiculturalism dead. Meanwhile, India takes pride in its tradition of nation-building.

The original thirteen items of Gandhian Constructive programmes were: (1) Communal Unity (2) Removal of Untouchability (3) Prohibition (4) Khadi (5) Village Industries (6) Village Sanitation (7) Nai Talim or Basic Education (8) Adult Education (9) Women (10) Knowledge of Health and Hygiene (11) Provincial languages (12) National Language (13) Economic Inequality. To this, he added five more items:(1) Kisans (2) Labour (3) Adivasis (4) Lepers (5) Students.

Nation-building involves promoting togetherness based on a sustainable "we-feeling." However, the natural tendency of "us versus them" (the othering process) remains a significant challenge. Addressing this requires a focused approach, and socially, only three key elements are essential:

1. Communal Harmony: Across the world, people largely identify with one religion or another. While atheists and non-believers exist, they constitute less than one-tenth of the global population. Making communal harmony an article of faith ensures peace, togetherness, and unity.
2. Social Justice: Social justice has become particularly significant for Indian society. Marginalized groups, such as tribal communities and minorities, are advocating for their rights. Gender justice, too, is a universal demand. Women around the world are asking not for extra privileges but simply for fairness and justice. Their message is clear: "Don’t patronize us; just be fair and just."

Similarly, the economic scenario, which was handed over to market morality over the last 30 years under the banner of liberalization, privatization, and globalization, is now under scrutiny. We see three major failures:

1. Growing Economic Inequality: From India to Africa, China, and America, economic disparities continue to widen.
2. Neglect of Rural Upliftment: Rural development, particularly agriculture, has been largely sidelined. This is why five countries—Brazil, Russia, India, China, and South Africa—came together to form BRICS. These nations have voiced concerns about the unfair treatment of rural populations and occupations, especially agriculture, under the paradigms of liberalization, privatization, globalization, and trusteeship.
3. Failure of Trusteeship by the State: The idea that the state would act as a fair manager of resources has collapsed, especially after the disintegration of the Soviet Union and China's shift towards a capitalist model. The notion of a society without private property is becoming less relevant.

The concept of trusteeship, one of the often-overlooked components of the Gandhian way, is now re-emerging. Corporate Social Responsibility (CSR) is one expression of this idea of trusteeship. Today, we are looking for more Ramkrishna Bajajs, more Jamnalal Bajajs, and more Kasturbhai Lalbhais—people who use their wealth and resources for the betterment of the planet. While there are still some individuals and organizations working for causes such as children's welfare, support for people with disabilities, and care for victims of diseases like AIDS, these efforts are not driven by a profit motive but by a spirit of trusteeship.

Education and Health in the Gandhian Framework

Gandhi argued that education should be functional, context-specific, and people-specific. It should address the needs of children, youth, and adults through separate strategies, tailored to their unique requirements.

Gandhi was also deeply passionate about healthcare. He believed that Swaraj (self-rule) demands, first and foremost, a disease-free body. He emphasized the importance of individuals having control over their physical health. For Gandhi, health was not just a personal concern but a collective responsibility.

Gandhi’s focus on sanitation is also significant. The idea of the jhadu (broom) as a symbol of cleanliness has been revived in contemporary India, with the Prime Minister associating Gandhi's legacy with sanitation campaigns. This identification is fair, as sanitation was indeed a key part of Gandhi's vision and remains a global priority today.

Economy of Permanence

The concept of an economy of permanence—a sustainable, long-term economic framework—has been recognized by United Nations experts as foundational to sustainable development. This idea, championed by Gandhi and later elaborated by J.C. Kumarappa in his seminal work, remains a largely ignored but critical piece of India’s economic history.

J.C. Kumarappa’s book, which articulated the principles of an economy of permanence, was unjustly marginalized by Indian policymakers and economists. Perhaps today’s scholars and younger generations will benefit from revisiting such works, as well as the writings of thinkers like E.F. Schumacher, Nkosazana Dlamini-Zuma, and others. These ideas offer valuable insights for building a sustainable, inclusive, and equitable future.

By focusing on communal harmony, social justice, and gender equity, the process of nation-building becomes more inclusive and sustainable. Gandhi’s principles continue to offer practical and moral guidance for addressing these enduring challenges.

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Why do I argue that the Sustainable Development Goals (SDGs) and the Gandhian way have something in common? I say this because the SDGs are based on a few core assumptions:

1. Freedom will be institutionalized across the world.
2. Justice will prevail.
3. Participatory governance will become the norm.

These three principles were fundamental articles of faith for Gandhi. He spoke of Swaraj (self-rule), Nai Talim (basic education), and communication democracy. He also envisioned a global shift in how conflicts are resolved, advocating nonviolent conflict resolution. This approach has been successfully practiced by leaders like Dr. Martin Luther King Jr. in the United States and Nelson Mandela in South Africa.

Today, most of the world is moving toward resolving conflicts through nonviolent means. Consider the environmental movement, the women’s movement, civil rights movements, and democracy movements—collective action has become the primary tool for change. While fewer people believe in using bullets, many are not fully convinced by the power of ballots either. However, they strongly believe in the power of collective action, which lies at the heart of civil society initiatives.

The Gandhian Way and the Role of Agents

One of the important insights for global planners from the Gandhian way is the identification of agents of change. The global planners behind the SDGs carefully created 17 goals but failed to identify the agents who would implement these programs. They relied on international and inter-state cooperation, assuming that governments would assign people, allocate resources, and do what was necessary. This reliance on bureaucracy is a fundamental flaw because bureaucracy and development often do not go hand in hand.

Bureaucrats are trained to manage the affairs of the day; they often lack the liberty or capacity for long-term, far-sighted engagement. True sustainable development can only be driven by those who live life on the ground and experience these needs daily—farmers, industrial workers, women, students, and youth.

These groups, however, will not organize themselves automatically. They need motivators, mediators, and selfless individuals dedicated to improving humanity. Lenin referred to such individuals as professional revolutionaries, while Gandhi called them Lok Sevaks (servants of the people).

Gandhian Insights for the United Nations

The message from Gandhian experiences and thought to the United Nations is clear: if we want to create a world based on freedom, justice, and participatory governance—one free from violence, poverty, and war—we must focus on the real agents of change. These are the farmers, industrial workers, women, students, and youth of the world.

But these groups will need support from a band of selfless volunteers to guide and inspire them. Such individuals will bridge the gap between global goals and local realities.

The Convergence Between SDGs and the Gandhian Way

What I have tried to do in the last several minutes is:

1. Highlight the Sustainable Development Goals.
2. Discuss the essential components of the Gandhian way, including character building, nation building, and humanity building.
3. Argue that there are significant points of convergence between the SDG strategy and the Gandhian way.

If we look at the Gandhian way as a guide to achieving the SDGs, we will benefit both ourselves and the world. With only eight years left to achieve these goals (having started in 2015), time is running out. By integrating Gandhian principles into our approach, we can create a sustainable, just, and peaceful world.

* The lecture was delivered by Randhir Kumar Gautam, Assistant Professor of the Gandhian School of Democracy and Socialism, at the School of Management, ITM University, Gwalior.

Randhir Kumar Gautam, serves as an Assistant Professor at the Gandhian School of Democracy and Socialism, ITM University, Gwalior. | Email: gautamrandhir964@gmail.com