My last blog focused on international grantmaking; this week I’ll continue down the international path to look at voluntarism in India, where the concept of Seva (selfless service) plays a key role. From Seva to Cyberspace: The Many Faces of Volunteering in India (Sage, 2011) provides an in-depth analysis of the history of voluntarism in the country, as well as an examination of who volunteers and how this form of philanthropy is being transformed by technology in the present day. I’ll summarize the book’s chapter on the historical development of voluntarism and the nonprofit sector in India, and then briefly touch upon who volunteers and the increased popularity of "virtual philanthropy."
The concept of voluntary social action in India dates back as far as Rig Veda, written about 1500 BCE; this sacred text discusses voluntary action and the practice of charity. Indian voluntarism took on a more institutionalized form in the early 19th century, when Christian missionaries introduced a range of charitable and social development initiatives, such as the building of schools and orphanages. In 1815, Raja Ram Mohan Roy (who was influenced by these Christian charities) formed the Atmiya Sabha, which later evolved into more formal organizations such as the Ramakrishna Mission, which was unique in the emphasis it placed on social service.
During the colonial period in the early 1900s, a major upsurge began in institutions resembling modern NGOs primarily through the Swadeshi Movement. This movement created organizations that promoted “self-help in economic and social life” and its objectives were later championed by Mahatma Gandhi, who ultimately proved to be the most influential figure in the development of voluntary associations in India. Gandhi argued that India’s development was only possible through voluntary action, and his religious beliefs manifested themselves in the philosophy of sarvodaya. His corresponding Sarvodaya Movement was perceived by many as the “guiding star” for the future welfare of India.
After India achieved independence, the number of voluntary agencies increased with support from the government, who viewed them as vital to provide services to areas unreachable by or unattractive to them. However, the conflict between Gandhi’s grassroots and Prime Minister Nehru's strong government visions climaxed in 1975-1977 when Indira Gandhi declared an emergency period and a number of leaders associated with the Sarvodaya Movement were arrested. The ultimate outcome of this mistrust lead to greater government involvement in and restrictions on voluntary organizations.
Today, NGOs in India are grouped into charity, relief, and welfare organizations, and are largely supported by and dependent on government funding. A 2003 survey of NGOs in India numbers them at about 1.2 million; a bare majority (51 percent) are registered. Over 10 million households report volunteering with them and the survey revealed that nearly 75 percent are either completely run by volunteers or have only one paid staff member. This makes India more reliant on volunteer labor than many other countries.
So who volunteers? In Chapter 2 “Who is a volunteer?” an analysis of sociodemographic characteristics of volunteers found that the majority were married, college graduates, members of middle class, and had previously volunteered. While the analysis was largely aimed at the English-speaking population, it did correspond to other studies of international philanthropy that found that volunteers are better educated and well-off as compared to the general population. Another finding reinforced the concept of Seva in service: in a rank-order analysis of volunteer activities, those activities that rewarded the individual (for example, making personal connections or getting a free concert ticket) were consistently ranked lowest in public perceptions of voluntarism.
The book's final chapter offers a look at the latest trends in Indian volunteering, including Internet and virtual volunteering. This development is attracting the technologically savvy youth population, and now many NGOs are taking advantage of virtual philanthropy for activities such as translating, web site management, online mentoring, conducting online research, and facilitating the signing of petitions. It concludes with a handful of narratives representing this new generation of philanthropists, including a profile of a young engineer working through the Pune chapter of DreamIndia, and a bio of the founder of Aseema in Mumbai, an organization that provides underprivileged children with a productive educational environment.
From Seva to Cyberspace is available in the New York library under call number 366 HAN. For additional reading, try Bain & Company's annual India Philanthropy Report, which provides an overview of individual monetary giving in the country, as well as the Charities Aid Foundation's World Giving Index: A Global View of Giving Trends which includes an examination of attitudes on volunteering around the world.
--Rob Bruno
Catalog/Reference Librarian
Foundation Center—New York
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