as you can probably sense it’s been a very long time that I’ve faced an
very long time that I’ve faced an
very long time that I’ve faced an audience of so many young people and I’m
audience of so many young people and I’m
audience of so many young people and I’m nervous as I should be when you get to
nervous as I should be when you get to
nervous as I should be when you get to my stage in life
my stage in life
my stage in life you face with age ailment and inevitable
you face with age ailment and inevitable
you face with age ailment and inevitable death
death
death and you ask yourself what is it to be
and you ask yourself what is it to be
and you ask yourself what is it to be young some of us try to cling to our
young some of us try to cling to our
young some of us try to cling to our youth doesn’t work we’ll never work what
youth doesn’t work we’ll never work what
youth doesn’t work we’ll never work what one word which I think stays with me
one word which I think stays with me
one word which I think stays with me when I meet probably somewhat elder
when I meet probably somewhat elder
when I meet probably somewhat elder students in class is one word which is
students in class is one word which is
students in class is one word which is enshrined in all of us a capacity which
enshrined in all of us a capacity which
enshrined in all of us a capacity which is available to all of us and which is
is available to all of us and which is
is available to all of us and which is the capacity of youth which is the word
the capacity of youth which is the word
the capacity of youth which is the word imagine a bird of immense beauty immense
imagine a bird of immense beauty immense
imagine a bird of immense beauty immense capacity bar and let’s try and imagine a
capacity bar and let’s try and imagine a
capacity bar and let’s try and imagine a situation and let’s not even talk about
situation and let’s not even talk about
situation and let’s not even talk about that man called MK Gandhi forget that he
that man called MK Gandhi forget that he
that man called MK Gandhi forget that he was forget that he probably is but let’s
was forget that he probably is but let’s
was forget that he probably is but let’s try and imagine what it would be to be
try and imagine what it would be to be
try and imagine what it would be to be young in 19th century what it would be
young in 19th century what it would be
young in 19th century what it would be to be young in the 20th century not in
to be young in the 20th century not in
to be young in the 20th century not in the 21st century and let’s see if that
the 21st century and let’s see if that
the 21st century and let’s see if that man what he sought to do makes any sense
man what he sought to do makes any sense
man what he sought to do makes any sense to us if it does not let him be his past
to us if it does not let him be his past
to us if it does not let him be his past his history if he makes sense then maybe
his history if he makes sense then maybe
his history if he makes sense then maybe he is part of us maybe his part of our
he is part of us maybe his part of our
he is part of us maybe his part of our present maybe also part of our future
the first capacity as I said to be young
the first capacity as I said to be young is to be imaginative and and what what
is to be imaginative and and what what
is to be imaginative and and what what do young people do they’re Restless why
do young people do they’re Restless why
do young people do they’re Restless why are we Restless because we ask
are we Restless because we ask
are we Restless because we ask fundamental questions
fundamental questions
fundamental questions questions about ourselves questions
questions about ourselves questions
questions about ourselves questions about our society about the society in
about our society about the society in
about our society about the society in which we live the context in which we
which we live the context in which we
which we live the context in which we function the rules by which we are bound
function the rules by which we are bound
function the rules by which we are bound the circumstances that we wish to
the circumstances that we wish to
the circumstances that we wish to overcome
overcome
overcome so the first capacity that we have is to
so the first capacity that we have is to
so the first capacity that we have is to ask fundamental questions if we don’t
ask fundamental questions if we don’t
ask fundamental questions if we don’t have the capacity to ask questions
have the capacity to ask questions
have the capacity to ask questions what is this schooling all about why are
what is this schooling all about why are
what is this schooling all about why are we what are we training ourselves to do
we what are we training ourselves to do
we what are we training ourselves to do it’s really the capacity to ask
it’s really the capacity to ask
it’s really the capacity to ask questions is what the purpose of
questions is what the purpose of
questions is what the purpose of Education is so to be young is to be
Education is so to be young is to be
Education is so to be young is to be able to ask very basic fundamental
able to ask very basic fundamental
able to ask very basic fundamental questions the second thing is to try and
questions the second thing is to try and
questions the second thing is to try and overcome those boundaries boundaries of
overcome those boundaries boundaries of
overcome those boundaries boundaries of her birth boundaries of agenda sometimes
her birth boundaries of agenda sometimes
her birth boundaries of agenda sometimes of our sexualities sometimes of a class
of our sexualities sometimes of a class
of our sexualities sometimes of a class of our education and try and reach out
of our education and try and reach out
of our education and try and reach out what we call to explore because what the
what we call to explore because what the
what we call to explore because what the young do is to explore the world in
young do is to explore the world in
young do is to explore the world in various ways through their bodies
various ways through their bodies
various ways through their bodies through food through languages that we
through food through languages that we
through food through languages that we learn the people that we wish to
learn the people that we wish to
learn the people that we wish to communicate with and doing that we
communicate with and doing that we
communicate with and doing that we overcome the boundaries of our
overcome the boundaries of our
overcome the boundaries of our particular station that I am somebody
particular station that I am somebody
particular station that I am somebody who’s born in a particular community in
who’s born in a particular community in
who’s born in a particular community in a particular social economic political
a particular social economic political
a particular social economic political cultural context and I wish to reach out
cultural context and I wish to reach out
cultural context and I wish to reach out to people who are not like me and unless
to people who are not like me and unless
to people who are not like me and unless we can reach out to people who not like
we can reach out to people who not like
we can reach out to people who not like us our life is bloody boring what are we
us our life is bloody boring what are we
us our life is bloody boring what are we doing with only talking to ourselves
doing with only talking to ourselves
doing with only talking to ourselves right so the young reach out the young
right so the young reach out the young
right so the young reach out the young experiment and that’s really what causes
experiment and that’s really what causes
experiment and that’s really what causes a lot of disharmony because we wish the
a lot of disharmony because we wish the
a lot of disharmony because we wish the young wish to experiment they wish to
young wish to experiment they wish to
young wish to experiment they wish to experiment with food clothing style
experiment with food clothing style
experiment with food clothing style fashion but not just that sometimes we
fashion but not just that sometimes we
fashion but not just that sometimes we experiment with our bodies sometimes we
experiment with our bodies sometimes we
experiment with our bodies sometimes we experiment with the society around us
experiment with the society around us
experiment with the society around us sometimes we can find in a lab and
sometimes we can find in a lab and
sometimes we can find in a lab and experiment in a controlled environment
experiment in a controlled environment
experiment in a controlled environment but unless we experiment there is no
but unless we experiment there is no
but unless we experiment there is no experience of learning that we do so the
experience of learning that we do so the
experience of learning that we do so the idea of the experiment then when you
idea of the experiment then when you
idea of the experiment then when you experiment there is always the
experiment there is always the
experiment there is always the possibility and the fear of failure the
possibility and the fear of failure the
possibility and the fear of failure the reason by people at my age don’t
reason by people at my age don’t
reason by people at my age don’t experiment because we’re just too afraid
experiment because we’re just too afraid
experiment because we’re just too afraid to fail I am afraid to fail at 50 I
to fail I am afraid to fail at 50 I
to fail I am afraid to fail at 50 I can’t afford to fail I think that’s
can’t afford to fail I think that’s
can’t afford to fail I think that’s that’s the way I have constructed my
that’s the way I have constructed my
that’s the way I have constructed my self-image as somebody who does not fail
self-image as somebody who does not fail
self-image as somebody who does not fail and therefore probably I don’t
and therefore probably I don’t
and therefore probably I don’t experiment why experiment in a very
experiment why experiment in a very
experiment why experiment in a very bounded way in a very safe way I do
bounded way in a very safe way I do
bounded way in a very safe way I do think that I know I am capable of doing
think that I know I am capable of doing
think that I know I am capable of doing I don’t do things that I know I’m not
I don’t do things that I know I’m not
I don’t do things that I know I’m not capable of
capable of
capable of I don’t do the kind of travel that some
I don’t do the kind of travel that some
I don’t do the kind of travel that some of you will do I don’t go hiking
of you will do I don’t go hiking
of you will do I don’t go hiking I’m not fit I don’t try and learn the 50
I’m not fit I don’t try and learn the 50
I’m not fit I don’t try and learn the 50 language of the 6th language that I need
language of the 6th language that I need
language of the 6th language that I need to learn to do my work because I am
to learn to do my work because I am
to learn to do my work because I am afraid that I will not succeed but to be
afraid that I will not succeed but to be
afraid that I will not succeed but to be able to experiment is to be able to deal
able to experiment is to be able to deal
able to experiment is to be able to deal with failure do not have the fear of
with failure do not have the fear of
with failure do not have the fear of failure to be young therefore is to be
failure to be young therefore is to be
failure to be young therefore is to be fearless and to be young therefore is to
fearless and to be young therefore is to
fearless and to be young therefore is to have the capacity to free oneself but
have the capacity to free oneself but
have the capacity to free oneself but what the young have is something that we
what the young have is something that we
what the young have is something that we have lost is the capacity to be honest I
have lived a life many of us have lived
have lived a life many of us have lived a life full of moral compromises not the
a life full of moral compromises not the
a life full of moral compromises not the everyday kind of compromise that we do
everyday kind of compromise that we do
everyday kind of compromise that we do of jumping the red light that’s that’s
of jumping the red light that’s that’s
of jumping the red light that’s that’s something that we many of us are guilty
something that we many of us are guilty
something that we many of us are guilty of but we also are implicated in making
of but we also are implicated in making
of but we also are implicated in making moral choices that we know are untenable
moral choices that we know are untenable
moral choices that we know are untenable the younger capable of being innocent
the younger capable of being innocent
the younger capable of being innocent the younger capable of being nice and
the younger capable of being nice and
the younger capable of being nice and neither tanned innocence are not bad
neither tanned innocence are not bad
neither tanned innocence are not bad words these are very positive qualities
words these are very positive qualities
words these are very positive qualities because it allows us to make
because it allows us to make
because it allows us to make grounded moral choices which are
grounded moral choices which are
grounded moral choices which are difficult and that’s what all of you are
difficult and that’s what all of you are
difficult and that’s what all of you are capable of now try and extrapolate that
capable of now try and extrapolate that
capable of now try and extrapolate that situation not in the context of today
situation not in the context of today
situation not in the context of today let’s try and put it in the 19th century
let’s try and put it in the 19th century
let’s try and put it in the 19th century let’s try and put it in the early 20th
let’s try and put it in the early 20th
let’s try and put it in the early 20th century and what are you going to get
century and what are you going to get
century and what are you going to get you’re going to get a world that’s
you’re going to get a world that’s
you’re going to get a world that’s dominated by one culture one power that
dominated by one culture one power that
dominated by one culture one power that rules two-thirds of the humanity denying
rules two-thirds of the humanity denying
rules two-thirds of the humanity denying you and me my capacity to determine our
you and me my capacity to determine our
you and me my capacity to determine our future determine our present imagine a
future determine our present imagine a
future determine our present imagine a state in which you are bounded imagine a
state in which you are bounded imagine a
state in which you are bounded imagine a state in which you are not free not free
state in which you are not free not free
state in which you are not free not free to determine anything not free to
to determine anything not free to
to determine anything not free to determine the education that you will
determine the education that you will
determine the education that you will receive not free to determine whether
receive not free to determine whether
receive not free to determine whether you will bear arms or not bear arms
you will bear arms or not bear arms
you will bear arms or not bear arms you’re not free to determine what you
you’re not free to determine what you
you’re not free to determine what you will eat you’re not free to determine
will eat you’re not free to determine
will eat you’re not free to determine who your rulers are and how you wish to
who your rulers are and how you wish to
who your rulers are and how you wish to be ruled you’re not free and that’s the
be ruled you’re not free and that’s the
be ruled you’re not free and that’s the reality
reality
reality that’s one kind of a problem the second
that’s one kind of a problem the second
that’s one kind of a problem the second problem that you faced with and it’s
problem that you faced with and it’s
problem that you faced with and it’s something that all of us are faced with
something that all of us are faced with
something that all of us are faced with even today in some measure is a world
even today in some measure is a world
even today in some measure is a world that is completely untenable unequal
inequality is dehumanizing for itself
inequality is dehumanizing for itself but inequality is also untenable you
but inequality is also untenable you
but inequality is also untenable you cannot have a world which is governed
cannot have a world which is governed
cannot have a world which is governed and ruled by a very few for the benefit
and ruled by a very few for the benefit
and ruled by a very few for the benefit of those of you that is not a
of those of you that is not a
of those of you that is not a sustainable karthika was here just
sustainable karthika was here just
sustainable karthika was here just probably half an hour 45 minutes before
probably half an hour 45 minutes before
probably half an hour 45 minutes before that right and he would have spoken
that right and he would have spoken
that right and he would have spoken about some notions of what is called
about some notions of what is called
about some notions of what is called permanence some something call economy
permanence some something call economy
permanence some something call economy or sustainability it is not possible to
or sustainability it is not possible to
or sustainability it is not possible to have a world which is perfectly marked
have a world which is perfectly marked
have a world which is perfectly marked with inequality
with inequality
with inequality third it’s a world where opportunities
third it’s a world where opportunities
third it’s a world where opportunities are denied to you what’s what’s very
are denied to you what’s what’s very
are denied to you what’s what’s very beautiful about you and what’s very
beautiful about you and what’s very
beautiful about you and what’s very beautiful about India of today is that
beautiful about India of today is that
beautiful about India of today is that all of you can imagine a future for
all of you can imagine a future for
all of you can imagine a future for yourself maybe some of you imagine
yourself maybe some of you imagine
yourself maybe some of you imagine multiple futures for yourself
multiple futures for yourself
multiple futures for yourself you wish to do in one lifetime many
you wish to do in one lifetime many
you wish to do in one lifetime many things but that autonomy is available to
things but that autonomy is available to
things but that autonomy is available to you that possibility is available to you
you that possibility is available to you
you that possibility is available to you that enabling conditions obtained in our
that enabling conditions obtained in our
that enabling conditions obtained in our country today and that’s something which
country today and that’s something which
country today and that’s something which is not available it’s not available
is not available it’s not available
is not available it’s not available because that’s a state of unfreedom does
because that’s a state of unfreedom does
because that’s a state of unfreedom does to you and then what is it that you
to you and then what is it that you
to you and then what is it that you faced with you faced with a situation of
faced with you faced with a situation of
faced with you faced with a situation of taking responsibility to obtain freedom
taking responsibility to obtain freedom
taking responsibility to obtain freedom not only for yourself but for everyone
not only for yourself but for everyone
not only for yourself but for everyone because one person being free by the
because one person being free by the
because one person being free by the rest are bounded is not possible that’s
rest are bounded is not possible that’s
rest are bounded is not possible that’s called in in a group of people if only
called in in a group of people if only
called in in a group of people if only one is free and others are not then that
one is free and others are not then that
one is free and others are not then that person is a master and other slaves so
person is a master and other slaves so
person is a master and other slaves so you can’t obtain freedom only for one
you can’t obtain freedom only for one
you can’t obtain freedom only for one person you have to obtain freedom for
person you have to obtain freedom for
person you have to obtain freedom for all for even one person to experience
all for even one person to experience
all for even one person to experience deep freedom what we are faced with in
deep freedom what we are faced with in
deep freedom what we are faced with in the 19th century not just in India but
the 19th century not just in India but
the 19th century not just in India but in Africa in Latin America in the
in Africa in Latin America in the
in Africa in Latin America in the Pacific Rim that’s part of Eastern
Pacific Rim that’s part of Eastern
Pacific Rim that’s part of Eastern Europe is this dehumanizing lack of
Europe is this dehumanizing lack of
Europe is this dehumanizing lack of freedom and among the lots of people who
freedom and among the lots of people who
freedom and among the lots of people who begin in the 19th century to think about
begin in the 19th century to think about
begin in the 19th century to think about freedom is one person who lived very
freedom is one person who lived very
freedom is one person who lived very close to to where we are on the banks of
close to to where we are on the banks of
close to to where we are on the banks of Sabarmati a man called MK Gandhi but I
Sabarmati a man called MK Gandhi but I
Sabarmati a man called MK Gandhi but I don’t wish to talk about Gandhi the
don’t wish to talk about Gandhi the
don’t wish to talk about Gandhi the freedom fighter because he’s been done
freedom fighter because he’s been done
freedom fighter because he’s been done to boredom in your textbooks textbooks
to boredom in your textbooks textbooks
to boredom in your textbooks textbooks are very harmful
but what does he do he experiments what
but what does he do he experiments what does the experiment with with himself
does the experiment with with himself
does the experiment with with himself because the most fearful experiment that
because the most fearful experiment that
because the most fearful experiment that you can conduct is on yourself
you can conduct is on yourself
you can conduct is on yourself the most fundamental experiment that you
the most fundamental experiment that you
the most fundamental experiment that you can conduct is on yourself it’s very
can conduct is on yourself it’s very
can conduct is on yourself it’s very easy to conduct an experiment on to the
easy to conduct an experiment on to the
easy to conduct an experiment on to the other if I have in a position of power
other if I have in a position of power
other if I have in a position of power Visa vu I can conduct an experiment on
Visa vu I can conduct an experiment on
Visa vu I can conduct an experiment on you I can control you but to be able to
you I can control you but to be able to
you I can control you but to be able to control yourself and do an experiment on
control yourself and do an experiment on
control yourself and do an experiment on yourself is the most frightening of
yourself is the most frightening of
yourself is the most frightening of things because when you go wrong you go
things because when you go wrong you go
things because when you go wrong you go horribly wrong with yourself but that’s
horribly wrong with yourself but that’s
horribly wrong with yourself but that’s also very impoverish you know that you
also very impoverish you know that you
also very impoverish you know that you in that failure there is no harm unto
in that failure there is no harm unto
in that failure there is no harm unto another don’t forget Ghandi calls his
another don’t forget Ghandi calls his
another don’t forget Ghandi calls his life an experiment he’s somebody who’s
life an experiment he’s somebody who’s
life an experiment he’s somebody who’s experimenting all the time he’s
experimenting all the time he’s
experimenting all the time he’s experimenting with food name the kind of
experimenting with food name the kind of
experimenting with food name the kind of experimental food that you would want to
experimental food that you would want to
experimental food that you would want to do and he’s done it from eating what you
do and he’s done it from eating what you
do and he’s done it from eating what you call whole foods to eating only fruits
call whole foods to eating only fruits
call whole foods to eating only fruits I mean you too young to go on a diet but
I mean you too young to go on a diet but
I mean you too young to go on a diet but you know don’t recommend that eating
you know don’t recommend that eating
you know don’t recommend that eating only things which are cooked with
only things which are cooked with
only things which are cooked with sunlight eating one meal a day eating
sunlight eating one meal a day eating
sunlight eating one meal a day eating only five things in a day not eating at
only five things in a day not eating at
only five things in a day not eating at all eating meat not eating meat smoking
all eating meat not eating meat smoking
all eating meat not eating meat smoking not smoking one kind of gamut of
not smoking one kind of gamut of
not smoking one kind of gamut of experiences around food perhaps one of
experiences around food perhaps one of
experiences around food perhaps one of the greatest experiment answered food
the greatest experiment answered food
the greatest experiment answered food has been Gandhi the second set of
has been Gandhi the second set of
has been Gandhi the second set of experiences and experiments are about
experiences and experiments are about
experiences and experiments are about his body about his own sexuality about
his body about his own sexuality about
his body about his own sexuality about wanting to overcome his own passions in
wanting to overcome his own passions in
wanting to overcome his own passions in a way that he thought was something that
a way that he thought was something that
a way that he thought was something that was not enabling him to do the work that
was not enabling him to do the work that
was not enabling him to do the work that he needed to do experimenting with with
he needed to do experimenting with with
he needed to do experimenting with with clothing he somebody who’s constantly
clothing he somebody who’s constantly
clothing he somebody who’s constantly fashioning a new identity for himself if
fashioning a new identity for himself if
fashioning a new identity for himself if you were to ever go to the Sabbath with
you were to ever go to the Sabbath with
you were to ever go to the Sabbath with the ashram and there is a panel there
the ashram and there is a panel there
the ashram and there is a panel there which is just narrating Randy’s life
which is just narrating Randy’s life
which is just narrating Randy’s life through the semantics of his clothes
through the semantics of his clothes
through the semantics of his clothes from somebody who’s in Rajkot and
from somebody who’s in Rajkot and
from somebody who’s in Rajkot and Porbandar and pav Nagar you go into
Porbandar and pav Nagar you go into
Porbandar and pav Nagar you go into London dressing up in a particular way
London dressing up in a particular way
London dressing up in a particular way being in South Africa doing something
being in South Africa doing something
being in South Africa doing something else too adopting the clothes of what we
else too adopting the clothes of what we
else too adopting the clothes of what we call Tamil coolie workers to coming back
call Tamil coolie workers to coming back
call Tamil coolie workers to coming back to India and adopting the clothes of a
to India and adopting the clothes of a
to India and adopting the clothes of a Katya wadi peasants to finally seeing
Katya wadi peasants to finally seeing
Katya wadi peasants to finally seeing the man that you see wearing almost
the man that you see wearing almost
the man that you see wearing almost nothing and then have the courage
nothing and then have the courage
nothing and then have the courage cultural courage not personal courage to
cultural courage not personal courage to
cultural courage not personal courage to go in those clothes to the Qing Emperor
go in those clothes to the Qing Emperor
go in those clothes to the Qing Emperor and said this is who I am
she’s a series of experiments that he
she’s a series of experiments that he does and these are very politically
does and these are very politically
does and these are very politically conscious experiments signalling things
conscious experiments signalling things
conscious experiments signalling things to us and to others experiments with
to us and to others experiments with
to us and to others experiments with food clothing body
food clothing body
food clothing body he travels something that the young wish
he travels something that the young wish
he travels something that the young wish to do all the time he is an eight is a
to do all the time he is an eight is a
to do all the time he is an eight is a constant traveler between him and Tagore
constant traveler between him and Tagore
constant traveler between him and Tagore the other who lived the other shore of
the other who lived the other shore of
the other who lived the other shore of the country between the two of them they
the country between the two of them they
the country between the two of them they were the most widely traveled Indians of
were the most widely traveled Indians of
were the most widely traveled Indians of all times perhaps there was not a
all times perhaps there was not a
all times perhaps there was not a country that Tagore hadn’t visited and
country that Tagore hadn’t visited and
country that Tagore hadn’t visited and there was not a part of this country
there was not a part of this country
there was not a part of this country that Gandhi did not know like the back
that Gandhi did not know like the back
that Gandhi did not know like the back of the spam constantly in the tree
of the spam constantly in the tree
of the spam constantly in the tree constantly in the move traveling meeting
constantly in the move traveling meeting
constantly in the move traveling meeting people getting to know what the lay of
people getting to know what the lay of
people getting to know what the lay of the land is something that we all of us
the land is something that we all of us
the land is something that we all of us wish to do for other reasons his reasons
wish to do for other reasons his reasons
wish to do for other reasons his reasons were different but it’s the constant
were different but it’s the constant
were different but it’s the constant process of traveling that you discover
process of traveling that you discover
process of traveling that you discover the other and discover yourself and
the other and discover yourself and
the other and discover yourself and that’s what current is doing what else
that’s what current is doing what else
that’s what current is doing what else does it do
does it do
does it do he wishes to communicate something that
he wishes to communicate something that
he wishes to communicate something that you you know defines the india of today
you you know defines the india of today
you you know defines the india of today is a ability and the need to communicate
is a ability and the need to communicate
is a ability and the need to communicate almost everything including the
almost everything including the
almost everything including the breakfast that I’ve had this morning
breakfast that I’ve had this morning
breakfast that I’ve had this morning take a photograph and send it to
take a photograph and send it to
take a photograph and send it to somebody if you were to go to the ashram
somebody if you were to go to the ashram
somebody if you were to go to the ashram you would find in the archives of the
you would find in the archives of the
you would find in the archives of the ashram 35,000 letters that Gandhi wrote
ashram 35,000 letters that Gandhi wrote
ashram 35,000 letters that Gandhi wrote that’s a lot of texting some of these
that’s a lot of texting some of these
that’s a lot of texting some of these letters are three lines some of these
letters are three lines some of these
letters are three lines some of these letters are 56 pages he’s constantly
letters are 56 pages he’s constantly
letters are 56 pages he’s constantly communicating with the world he’s
communicating with the world he’s
communicating with the world he’s receiving letters in his answering them
receiving letters in his answering them
receiving letters in his answering them almost the way we do the mood is
almost the way we do the mood is
almost the way we do the mood is different the technology is different
different the technology is different
different the technology is different but the need is not different the desire
but the need is not different the desire
but the need is not different the desire is not different the ability to connect
is not different the ability to connect
is not different the ability to connect is not different it says that it’s a
is not different it says that it’s a
is not different it says that it’s a different technological mode he’s also
different technological mode he’s also
different technological mode he’s also communicating to us through other means
communicating to us through other means
communicating to us through other means at no point in his life after 1903 that
at no point in his life after 1903 that
at no point in his life after 1903 that he does not own a newspaper
grandi owned series of newspapers and
grandi owned series of newspapers and ran them successfully he was the first
ran them successfully he was the first
ran them successfully he was the first man to print a newspaper in six
man to print a newspaper in six
man to print a newspaper in six languages in the world
languages in the world
languages in the world the indian opinion in south africa was
the indian opinion in south africa was
the indian opinion in south africa was printed in six languages it’s the only
printed in six languages it’s the only
printed in six languages it’s the only broadsheets
broadsheets
broadsheets to come out simultaneously in six
to come out simultaneously in six
to come out simultaneously in six languages in one fold the need to
languages in one fold the need to
languages in one fold the need to communicate need to speak need to reach
communicate need to speak need to reach
communicate need to speak need to reach out and into that process unable Empire
out and into that process unable Empire
out and into that process unable Empire that’s that’s one kind of a person that
that’s that’s one kind of a person that
that’s that’s one kind of a person that we’re talking about he’s not the
we’re talking about he’s not the
we’re talking about he’s not the studious man hairless man that you see
studious man hairless man that you see
studious man hairless man that you see on holdings he is he is very much like
on holdings he is he is very much like
on holdings he is he is very much like you doing exactly what we do he is
you doing exactly what we do he is
you doing exactly what we do he is constantly imagining a state of freedom
constantly imagining a state of freedom
constantly imagining a state of freedom for us
for us
for us he is constantly imagining a situation
he is constantly imagining a situation
he is constantly imagining a situation where you and I could live a life of
where you and I could live a life of
where you and I could live a life of dignity he’s also not somebody that we
dignity he’s also not somebody that we
dignity he’s also not somebody that we call an idealist because I know that the
call an idealist because I know that the
call an idealist because I know that the word oh he is an idealist or she is an
word oh he is an idealist or she is an
word oh he is an idealist or she is an idealist is something that we wish to
idealist is something that we wish to
idealist is something that we wish to stay away from because it signals
stay away from because it signals
stay away from because it signals certain sort of non practicality non
certain sort of non practicality non
certain sort of non practicality non pragmatic sense of things here is
pragmatic sense of things here is
pragmatic sense of things here is somebody who understands what political
somebody who understands what political
somebody who understands what political economy is he wants to provide solutions
economy is he wants to provide solutions
economy is he wants to provide solutions to the day-to-day issues of art that
to the day-to-day issues of art that
to the day-to-day issues of art that confront ‘life and what is it that
confront ‘life and what is it that
confront ‘life and what is it that confronts our life today most
confronts our life today most
confronts our life today most significantly what are we discussing we
significantly what are we discussing we
significantly what are we discussing we talk talking about joblessness jobless
talk talking about joblessness jobless
talk talking about joblessness jobless growth when there is growth but there
growth when there is growth but there
growth when there is growth but there are no jobs we told but there is a huge
are no jobs we told but there is a huge
are no jobs we told but there is a huge huge huge number of young people who go
huge huge number of young people who go
huge huge number of young people who go out every year are faced with the
out every year are faced with the
out every year are faced with the prospect of no future no productive
prospect of no future no productive
prospect of no future no productive future and Gandhi is confronted with the
future and Gandhi is confronted with the
future and Gandhi is confronted with the same issue and he comes up with an
same issue and he comes up with an
same issue and he comes up with an answer that’s the current kind of answer
answer that’s the current kind of answer
answer that’s the current kind of answer that we are seeking today of course you
that we are seeking today of course you
that we are seeking today of course you know that the Indian state seeks to
know that the Indian state seeks to
know that the Indian state seeks to provide you guarantee of employment it
provide you guarantee of employment it
provide you guarantee of employment it calls itself man raiga Mahatma Gandhi
calls itself man raiga Mahatma Gandhi
calls itself man raiga Mahatma Gandhi National Rural Employment Guarantee
National Rural Employment Guarantee
National Rural Employment Guarantee Scheme why you if you do not allow
Scheme why you if you do not allow
Scheme why you if you do not allow people jobs in their environment they
people jobs in their environment they
people jobs in their environment they will all be forced to migrate migration
will all be forced to migrate migration
will all be forced to migrate migration is one of the most dehumanizing
is one of the most dehumanizing
is one of the most dehumanizing experiences because then you
experiences because then you
experiences because then you lose your sense of belonging you lose
lose your sense of belonging you lose
lose your sense of belonging you lose your sense of citizenship you lose your
your sense of citizenship you lose your
your sense of citizenship you lose your sense of any type entitlements you lose
sense of any type entitlements you lose
sense of any type entitlements you lose the surroundings from which you emerge
the surroundings from which you emerge
the surroundings from which you emerge because you’re forced to migrate for a
because you’re forced to migrate for a
because you’re forced to migrate for a meal in search of work
meal in search of work
meal in search of work Gandhi’s answer is very very similar to
Gandhi’s answer is very very similar to
Gandhi’s answer is very very similar to the kind of answer that we’re trying to
the kind of answer that we’re trying to
the kind of answer that we’re trying to give today give employment to people
give today give employment to people
give today give employment to people where they are situated give them what
where they are situated give them what
where they are situated give them what is called skills what are the skills
is called skills what are the skills
is called skills what are the skills that you need to give skills that
that you need to give skills that
that you need to give skills that everybody can acquire I can’t I can’t
everybody can acquire I can’t I can’t
everybody can acquire I can’t I can’t skill everybody into becoming a
skill everybody into becoming a
skill everybody into becoming a theoretical physicist sorry doesn’t work
theoretical physicist sorry doesn’t work
theoretical physicist sorry doesn’t work that way we need them and we didn’t need
that way we need them and we didn’t need
that way we need them and we didn’t need them in larger numbers than what we do
them in larger numbers than what we do
them in larger numbers than what we do but the fact is that’s not what we can
but the fact is that’s not what we can
but the fact is that’s not what we can skilling is for vocation for earning
skilling is for vocation for earning
skilling is for vocation for earning your livelihood where you are with the
your livelihood where you are with the
your livelihood where you are with the things that you have around you and you
things that you have around you and you
things that you have around you and you try and skill people doing that so this
try and skill people doing that so this
try and skill people doing that so this obscure thing called the charkha is not
obscure thing called the charkha is not
obscure thing called the charkha is not so obscure after all it’s not so
so obscure after all it’s not so
so obscure after all it’s not so obsolete after all forget that
obsolete after all forget that
obsolete after all forget that mechanical movement of the charka for a
mechanical movement of the charka for a
mechanical movement of the charka for a while and say can you think of an object
while and say can you think of an object
while and say can you think of an object today an activity today which meets the
today an activity today which meets the
today an activity today which meets the following criteria that is something
following criteria that is something
following criteria that is something that everyone can do requires no special
that everyone can do requires no special
that everyone can do requires no special training you can be taught to be a
training you can be taught to be a
training you can be taught to be a spinner in seven hours even if you have
spinner in seven hours even if you have
spinner in seven hours even if you have two left hand so no sweat skill required
two left hand so no sweat skill required
two left hand so no sweat skill required it’s an object that can be made anywhere
it’s an object that can be made anywhere
it’s an object that can be made anywhere can be repaired anywhere its produces
can be repaired anywhere its produces
can be repaired anywhere its produces something that all of us need cloth in
something that all of us need cloth in
something that all of us need cloth in this particular instance it is something
this particular instance it is something
this particular instance it is something that gives you employment regardless of
that gives you employment regardless of
that gives you employment regardless of other agriculture or industrial cycles
other agriculture or industrial cycles
other agriculture or industrial cycles because some of you study economics and
because some of you study economics and
because some of you study economics and would know
would know
would know that when there is an agricultural cycle
that when there is an agricultural cycle
that when there is an agricultural cycle or an industrial cycle some people will
or an industrial cycle some people will
or an industrial cycle some people will not have jobs at the for temporary
not have jobs at the for temporary
not have jobs at the for temporary periods or longer periods can you design
periods or longer periods can you design
periods or longer periods can you design an economic activity that is not
an economic activity that is not
an economic activity that is not susceptible to these production cycles
susceptible to these production cycles
susceptible to these production cycles that other activities are part of and
that other activities are part of and
that other activities are part of and finally is it something which is
finally is it something which is
finally is it something which is environmentally sustainable because if
environmentally sustainable because if
environmentally sustainable because if it’s not environmentally sustainable
it’s not environmentally sustainable
it’s not environmentally sustainable that activity is not for us anymore and
that activity is not for us anymore and
that activity is not for us anymore and that’s the challenge that were faced
that’s the challenge that were faced
that’s the challenge that were faced with today today we have not been able
with today today we have not been able
with today today we have not been able to come up with either an object an
to come up with either an object an
to come up with either an object an activity a process a product system or a
activity a process a product system or a
activity a process a product system or a cycle that meets all these criteria of
cycle that meets all these criteria of
cycle that meets all these criteria of equivalent of a lability locality
equivalent of a lability locality
equivalent of a lability locality sustainability and therefore completely
sustainability and therefore completely
sustainability and therefore completely democratically available to all of us he
democratically available to all of us he
democratically available to all of us he thought that the answer lay for himself
thought that the answer lay for himself
thought that the answer lay for himself in his times in this thing called the
in his times in this thing called the
in his times in this thing called the spinning wheel and he’s not satisfied
spinning wheel and he’s not satisfied
spinning wheel and he’s not satisfied with objects as they are some of you
with objects as they are some of you
with objects as they are some of you know the National Institute of design
which is about six kilometers from where
which is about six kilometers from where we are there is a history why that place
we are there is a history why that place
we are there is a history why that place is there and I’m not going to get into
is there and I’m not going to get into
is there and I’m not going to get into the history of the NID but it has a deep
the history of the NID but it has a deep
the history of the NID but it has a deep link to not only the families which
link to not only the families which
link to not only the families which helped create that institution but to
helped create that institution but to
helped create that institution but to that man MK Gandhi the India’s first
that man MK Gandhi the India’s first
that man MK Gandhi the India’s first design competition properly design
design competition properly design
design competition properly design competition was launched in 1929 by
competition was launched in 1929 by
competition was launched in 1929 by Gandhi which carried a price in 1929 of
Gandhi which carried a price in 1929 of
Gandhi which carried a price in 1929 of a hundred thousand rupees which was to
a hundred thousand rupees which was to
a hundred thousand rupees which was to design a charkha which enhanced
design a charkha which enhanced
design a charkha which enhanced productivity which enhanced reduced
productivity which enhanced reduced
productivity which enhanced reduced physical labor the price was awarded
physical labor the price was awarded
physical labor the price was awarded only 1956 when a product was designed
only 1956 when a product was designed
only 1956 when a product was designed which met all its criteria his
which met all its criteria his
which met all its criteria his innovating his thinking he is doing
innovating his thinking he is doing
innovating his thinking he is doing things with his hands with his body but
things with his hands with his body but
things with his hands with his body but his mind is communicating with us he’s
his mind is communicating with us he’s
his mind is communicating with us he’s trying to learn new languages did he
trying to learn new languages did he
trying to learn new languages did he speak 14 languages not really he signed
speak 14 languages not really he signed
speak 14 languages not really he signed his name in 14 languages so he had at
his name in 14 languages so he had at
his name in 14 languages so he had at least some knowledge of 14 scripts which
least some knowledge of 14 scripts which
least some knowledge of 14 scripts which Rati Hindi English thought knew enough
Rati Hindi English thought knew enough
Rati Hindi English thought knew enough Tamil to teach them in knew enough order
Tamil to teach them in knew enough order
Tamil to teach them in knew enough order to teach or do Telugu on the day he was
to teach or do Telugu on the day he was
to teach or do Telugu on the day he was assassinated he was like taking his
assassinated he was like taking his
assassinated he was like taking his bangla lessons of course if you were
bangla lessons of course if you were
bangla lessons of course if you were trained to be a barrister you had to
trained to be a barrister you had to
trained to be a barrister you had to whether you liked it or not everybody
whether you liked it or not everybody
whether you liked it or not everybody had to pass an exam in French and
had to pass an exam in French and
had to pass an exam in French and another in Latin these are the languages
another in Latin these are the languages
another in Latin these are the languages with his function in which something
with his function in which something
with his function in which something exactly what you do because you are a
exactly what you do because you are a
exactly what you do because you are a person of this world just like you are a
person of this world just like you are a
person of this world just like you are a person of this world with all these
person of this world with all these
person of this world with all these abilities and needs to communicate to
abilities and needs to communicate to
abilities and needs to communicate to overcome the constraints in which you
overcome the constraints in which you
overcome the constraints in which you are placed
are placed
are placed he is doing something very similar and
he is doing something very similar and
he is doing something very similar and he is doing things in an in a way that
he is doing things in an in a way that
he is doing things in an in a way that appeared to us as obscure they appear to
appeared to us as obscure they appear to
appeared to us as obscure they appear to us as obsolete
us as obsolete
us as obsolete you take that activity away and think of
you take that activity away and think of
you take that activity away and think of the principle of each of these things
the principle of each of these things
the principle of each of these things and say what is it that this man is
and say what is it that this man is
and say what is it that this man is trying to do and you would probably come
trying to do and you would probably come
trying to do and you would probably come up with an answer
up with an answer
up with an answer that he was trying to imagine freedom he
that he was trying to imagine freedom he
that he was trying to imagine freedom he was trying to imagine an equal world a
was trying to imagine an equal world a
was trying to imagine an equal world a just world a more livable world not for
just world a more livable world not for
just world a more livable world not for himself but for all of us finally
we always ask this question is the man
we always ask this question is the man relevant why should he be he died 70
relevant why should he be he died 70
relevant why should he be he died 70 years ago I mean he was killed 70 years
years ago I mean he was killed 70 years
years ago I mean he was killed 70 years ago somebody whose part of history is
ago somebody whose part of history is
ago somebody whose part of history is that his burden to be relevant today do
that his burden to be relevant today do
that his burden to be relevant today do we ask that question of my dead
we ask that question of my dead
we ask that question of my dead grandfather or is he the 11 today of
grandfather or is he the 11 today of
grandfather or is he the 11 today of course is relevant today because I have
course is relevant today because I have
course is relevant today because I have used his table come and I have I have a
used his table come and I have I have a
used his table come and I have I have a table of this that’s the only ways
table of this that’s the only ways
table of this that’s the only ways relevant there’s some legacy that we
relevant there’s some legacy that we
relevant there’s some legacy that we have but it’s what we make off that
have but it’s what we make off that
have but it’s what we make off that legacy that makes that person relevant
legacy that makes that person relevant
legacy that makes that person relevant or not it’s not his burden to be
or not it’s not his burden to be
or not it’s not his burden to be relevant we need to ask ourselves a
relevant we need to ask ourselves a
relevant we need to ask ourselves a personal question
personal question
personal question and the question is very simple are we
and the question is very simple are we
and the question is very simple are we happy with the world in which we live if
happy with the world in which we live if
happy with the world in which we live if we are then Gandhi is not relevant
we are then Gandhi is not relevant
we are then Gandhi is not relevant nobody is relevant and nobody needs to
nobody is relevant and nobody needs to
nobody is relevant and nobody needs to be relevant because we are completely
be relevant because we are completely
be relevant because we are completely contained and happy and satisfied with
contained and happy and satisfied with
contained and happy and satisfied with the world that we’ve created and we live
the world that we’ve created and we live
the world that we’ve created and we live in but if our answer is maybe not maybe
in but if our answer is maybe not maybe
in but if our answer is maybe not maybe we are unhappy with the injustice maybe
we are unhappy with the injustice maybe
we are unhappy with the injustice maybe we are happy with the hunga maybe we are
we are happy with the hunga maybe we are
we are happy with the hunga maybe we are unhappy with the lack of opportunity
unhappy with the lack of opportunity
unhappy with the lack of opportunity maybe as a woman I feel violated maybe
maybe as a woman I feel violated maybe
maybe as a woman I feel violated maybe as a woman I feel unsafe I feel my
as a woman I feel unsafe I feel my
as a woman I feel unsafe I feel my freedom is constantly being redefined in
freedom is constantly being redefined in
freedom is constantly being redefined in a way that hems me and constricts me and
a way that hems me and constricts me and
a way that hems me and constricts me and makes me more and more confined then
makes me more and more confined then
makes me more and more confined then maybe maybe we need to ask ourselves can
maybe maybe we need to ask ourselves can
maybe maybe we need to ask ourselves can we think of situations can we think of
we think of situations can we think of
we think of situations can we think of solutions and learn from them and one of
solutions and learn from them and one of
solutions and learn from them and one of the persons that you will need to turn
the persons that you will need to turn
the persons that you will need to turn to inevitably if you confronted with
to inevitably if you confronted with
to inevitably if you confronted with questions of injustice untruth violence
questions of injustice untruth violence
questions of injustice untruth violence to your body to your mind to your to
to your body to your mind to your to
to your body to your mind to your to your fellow you
your fellow you
your fellow you beings one of the persons not the only
beings one of the persons not the only
beings one of the persons not the only one because then it would be hegemonic
one because then it would be hegemonic
one because then it would be hegemonic very powerful very undemocratic but one
very powerful very undemocratic but one
very powerful very undemocratic but one of the persons that you should turn to
of the persons that you should turn to
of the persons that you should turn to with your own sets of questions is a man
with your own sets of questions is a man
with your own sets of questions is a man called MK Gandhi he will not disappoint
called MK Gandhi he will not disappoint
called MK Gandhi he will not disappoint you he will challenge you
you he will challenge you
you he will challenge you he will make you very uneasy he will
he will make you very uneasy he will
he will make you very uneasy he will take possession of your life
take possession of your life
take possession of your life he is like a virus he enters your system
he is like a virus he enters your system
he is like a virus he enters your system and stays there dormant sometimes
and stays there dormant sometimes
and stays there dormant sometimes sometimes not so don’t confront him in
sometimes not so don’t confront him in
sometimes not so don’t confront him in your own way and you would come back I
your own way and you would come back I
your own way and you would come back I think far more richer thank you
”
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