Swaraj is nature's law

Krishna Gandhi

Abstract

Starting from the basic premise that nature, of which human beings are also a part, has neither a centre nor a supreme being in control, it is proposed that nature self-organises, self-evolves and self-develops through the coming together of certain basic building blocks to form relatively stable ecosystems from micro to macro levels. It is argued that every ecosystem is imbued with Swaraj or autonomy that preserves itself in the face of external fluctuations. Proceeding further, it is argued that nature is a grand ensemble of ecosystems or a self-evolving “Autonomy of autonomies”. Swaraj is ontological because all teleological narratives of history including religious mythologies would require every being to play its assigned role as per a grand purpose or design, which in essence is a denial of Swaraj.  The ontology of Swaraj leads us to assert the primacy of the present over the past and future and to abandon history as a guide to action. We are thus led to reject the false binary of “the end” (the future) versus “the means” (the present). 

Diversity and respect for diversity encourages respect for the “other” and the other's autonomy. Hence Diversity is the space in which Swaraj blooms. At the same time, Diversity and respect for the other's Swaraj is incompatible with hierarchical ordering in society. Swaraj however is strengthened by Swadeshi or the prioritisation of geographical proximity over other proximities of caste, religion, language or nation. Hence villages, where people live as a community within a geographical area of a few square kilometres and practise face to face democracy, are central to any imagination of Swaraj.

Nature neither has a centre nor a supreme being in control

Nature, which we may call the observable universe, does not appear to have a centre. Some people claim that there is a centre, and that a supreme being positioned there controls and directs nature as per a grand design and a grand purpose. But ordinary people have no direct knowledge of these. Most often those claiming to have exclusive knowledge of these use that pretext to enforce their hegemony over ordinary people.

Human beings are part of nature, not its masters

There is a view that human beings are special beings whose destiny is to conquer nature. And that all other beings and things exist only for our enjoyment. However, It would be more reasonable to consider humanity (homo sapiens) an integral part of nature, organically evolved from it through natural processes. The moment human societies start believing and acting as if they have an existence independent of nature and are governed by special laws, they will destroy nature as well as themselves.

Nature self-organises and self-evolves autonomously

If we discard ideas of a grand design and/or a supreme being, we are forced to conclude that nature evolves autonomously according to certain laws inherent to it. We, human beings, based on observations of our immediate neighbourhood in space-time, discover some of these laws. It is in our self interest to obey and act according to these laws of nature.

This self-evolution or self-development of nature (including human societies) proceeds because of the tendency of the basic building blocks of nature to enter into certain relatively stable, self-sustaining and self-perpetuating permutations and combinations, as per laws inherent to nature. There is no reason to believe that these processes of self-organisation and self-evolution have, by now, have come to an end. Nor can it be said that all possible permutations and combinations of the basic building blocks of nature have been exhausted and no new permutation or combination cannot emerge.

Ecosystems and Swaraj

Given a conducive environment, the processes of self organisation and self-evolution of nature results in the creation of ecosystems. An ecosystem may be considered an autonomous system that has the inherent capacities of self-regulation and self-governance which ensure its continued survival in the face of fluctuations in the environment. The ability of an ecosystem to self-organise, self-regulate and self-govern may therefore be called its inherent capacity of Swaraj. Every organism, every being, itself an ecosystem, possesses this property of Swaraj.

Nature is a Grand Ensemble of innumerable ecosystems each imbued with Swaraj

Many ecosystems of nature manifest themselves in the form of cycles. The Carbon cycle, the Nitrogen cycle, the Water cycle, the cycle of seasons, all these may be termed nature's cyclical replenishment of itself. Multitudes of ecosystems are created and embedded in these simultaneous and autonomous cycles of nature. Such ecosystems may be found at different levels ranging from micro to macro scales. This gives rise to the idea that nature is a Grand Ensemble of ecosystems. In other words, nature, including humanity, is an Autonomy of Autonomies.

Swaraj is ontological, not teleological

This description of nature as a self evolving Autonomy of Autonomies means that nature is ontological in character. Opposed to this are the teleological narratives or myths of history as the unfolding of a grand design. In some of these narratives, history is a linear one-way one-time journey from the day of creation to the day of apocalypse, which is considered to be the grand destiny or purpose of human evolution. These narratives have been propounded by many religions and even secular philosophies. Some propose, based on Darwin's theory of evolution, that humans are destined to evolve into super humans and conquer the Earth, the Solar System, the Milky Way and ultimately the whole Universe. Even Marxism subscribes to a teleological view of history.

Why teleological narratives lead to negation of Swaraj

The teleological conception of a human destiny inevitably leads to centralisation of power in the hands of a privileged few. The few (the rulers) would claim exclusive knowledge of human destiny and the way to achieve it. And therefore, that only they are capable of leading humanity towards its destiny. So ordinary people must follow their dictats.These teleological narratives are ideological and dogmatic at their core and brook no dissent. This is true of not only theocratic, but capitalist and communist narratives too. Though religious themes (such as those of a chosen people and a promised land) dominate such narratives, secular narratives (such as the promise of material plentifulness and elimination of drudgery through explosive growth of productive forces, AI being the latest) are not uncommon. These narratives would justify all injustices, inequalities, and exploitation extant today as necessary and unavoidable sacrifices the ordinary people have to make in order to achieve the grand destiny.

The ontology of Swaraj rejects history as a guide to action

Teleological narratives of destiny represent a deterministic, closed-ended view of history stemming from a dogmatic and ideological obsession with the past or future. On the other hand, the ontology of Swaraj focuses on the present and on the deliberate choices and actions we have to undertake to make the present itself more just, equitable and autonomous. Instead of thinking of the present as a mere extension of the past and determined by it, the Swarajist approach seeks to break the causal connection between the past and present so that Swaraj becomes possible here and now.

Means and End - a false binary

The teleological narratives lead to the false binary of means and end. The future is painted as an enchantment that enthrals ordinary people. But the means proposed to achieve that end are very often contradictory and logically inconsistent. Yet ordinary people are persuaded to accept them as a temporary tactic or strategy. For example, declarations of  “The War to End All Wars” are common. So is the advocacy of violence to establish peace and harmony.

This binary of means and end is a false one. That Swaraj is ontological necessarily implies that the present (means) has primacy over future (end). Therefore, in the Swarajist approach, non-violence, dialogue and consensus building, justice, non-discrimination, fraternity, mutual respect and such values and principles are to be owned and upheld today, not in the future.

Diversity and Swaraj mutually reinforce each other

Centralisation proceeds by regimentation and imposition of uniformity in thought and action. This destroys both Swaraj and Diversity. We can think of Diversity as the space where Swaraj blooms. Acceptance of diversity implies respect for the “other” and in turn, the “other's” autonomy. We may even say that Swaraj and Diversity are two sides of the same coin. An environment supportive of diversity opposes tendencies of centralisation, discrimination and subjugation. Diversity and the respect for diversity has been the defining ethos of Indian society from time immemorial. These and the related ideas of Swaraj and “Autonomy of Autonomies” are integral to the idea of India and Indian civilisation. It is not surprising that attempts at homogenising India have failed so far.

Swaraj is incompatible with Hierarchy

Fossilisation of a centralised command structure inevitably leads to regimentation and hierarchy. Respect for the “other”, or diversity disappears in such a society. In India, Brahmans sought to render all other occupational castes subservient to themselves. They ordered castes (jatis) within the hierarchical varna system and appropriated to themselves the role of law givers and law interpreters/judges. This resulted in diminished Swaraj (autonomy) at all levels of society. Not only the internal matters of jatis but the mutual interactions among the jatis too were sought to be controlled by Brahmans.

The role of Swadeshi in Village Swaraj

Swaraj is strengthened through Swadeshi. Swadeshi can be understood as prioritisation of geographical proximity (spatial neighbourhood) over other proximities of caste, religion, language or nationality. There is a fundamental difference between these two types of proximities. This becomes clear when we contrast a localised village or mohalla community with non-localised communities of caste, religion, language or nationality. With the growth of the internet and communication technologies non-localised communities have assumed more importance over localised communities. So much so, localised communities have become irrelevant in today's politics. The same fate has befallen local markets as compared to national markets.

Living together as a community within a geographical area of a few square kilometres enables villages to function as a face to face democracy. Sharing and managing local resources becomes easy. Exchange of goods and services and a shared life generates a sense of community. In short, villages are a product of natural self-organisation of nature and function as natural units of Swaraj. Therefore, villages have a central role in any imagination of Swaraj.

However, today the potential for village Swaraj is getting thwarted by identity based political mobilisation that emphasises the non-local. At the same time traditional occupations and local exchange of goods and services among the villagers have been destroyed. The village is no longer cohesive. Villagers are divided along caste and religious lines dictated by vote bank politics of parliamentary democracy. The nation's rulers have a vested interest in suppressing the Swaraj and Swadeshi of localised communities. They impose top heavy structures that enable centralisation and undermine Swaraj. Unless they are done away with and Swadeshi emphasized, Swaraj of local communities and local self-governments is unlikely to be realised.

Dr. Krishna Gandhi is an Assoc. Prof. of Physics (retired from Bipin Bihari PG College Jhansi), alumnus of IIT/K (PhD), IIT/KGP (MSc) and University College Thiruvananthapuram (BSc), and an active participant and member of the All India Kisan Coordination Committee of farmer movement. He is currently engaged in organic farming experiments at own farm near Jhansi. He has varied interests ranging from Politics, Society, Science, Technology… to Music. He can be reached at krishnagandhikr@gmail.com

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