Answer

Introduction

Mahatma Gandhi viewed political freedom and social transformation as inseparable. His constructive programmes, initiated alongside mass movements like the Non-Cooperation and Civil Disobedience Movements, aimed to build moral, economic, and social self-reliance. 

Body

Constructive Programmes during the Non-Cooperation Movement (1920–1922)

• Khadi and the Charkha Movement: Gandhi made khadi a symbol of national pride and economic self-reliance. He encouraged every Indian to spin yarn daily using a charkha, turning it into a mass movement for village industry revival.
  Eg: The spinning wheel was adopted as the emblem of the national movement, reflecting in the national flag.
• Establishment of National Educational Institutions: Gandhi urged students to boycott colonial schools and colleges, replacing them with Indian-run institutions that fostered nationalist values and vocational skills.
  Eg: Kashi Vidyapith (1921) was established during this phase, offering education in vernacular languages.
• Boycott of Foreign Goods: Gandhi called for the rejection of British-manufactured goods, particularly cloth, and the use of Indian products to support indigenous industries.
  Eg: Public bonfires of foreign clothes were held during major protests.
• Liquor Prohibition Campaigns: Gandhi linked temperance with moral and social upliftment. He mobilised Congress volunteers to picket liquor shops and discourage alcohol consumption.
  Eg: Liquor picketing became a prominent form of civil protest, often led by women.
• Promotion of Hindu-Muslim Unity: Gandhi emphasized inter-religious harmony to build a united nationalist front. His support for the Khilafat Movement exemplified his commitment to forging cross-religious alliances.

Constructive Programmes during the Non-Cooperation Movement (1930–1934)

• Renewed Emphasis on Khadi and Village Industries: Gandhi once again placed khadi at the heart of resistance. He also promoted other village crafts like soap-making, oil-pressing, and leatherwork to boost rural self-sufficiency.
• Anti-Untouchability Campaigns: Following the Poona Pact (1932), Gandhi launched a nationwide campaign to end untouchability and integrate Dalits into the national mainstream.
  Eg: Harijan Sevak Sangh was founded in 1932
• Promotion of Communal Harmony: In response to rising communal tensions during the early 1930s, Gandhi reinforced his message of religious harmony through speeches, fasts, and dialogues with leaders of different communities.
• Women’s Involvement in Constructive Work: Gandhi believed that women could transform society through constructive activities like spinning, teaching, and social service.
  Eg: Women like Kamaladevi Chattopadhyay, Durgabai Deshmukh, etc, led local khadi promotion, taught in national schools, and worked in Harijan upliftment.
• Gram Swaraj: Gandhi advanced the concept of ‘Gram Swaraj’—self-reliant village republics that served as the basis of swaraj. 
• Campaigns Against Social Ills: Gandhi used the platform of constructive work to challenge practices like child marriage and untouchability through public outreach.
  Eg: His speeches in villages often combined nationalist appeal with social critique, making constructive work a medium of ethical education.

Conclusion

Thus, Gandhi’s constructive programmes were not peripheral but central to the freedom struggle. By clearly promoting indigenous industries, social reform, and grassroots empowerment, they created a self-reliant society. Bringing out these programmes highlights how Gandhi’s approach went beyond political agitation to include the long-term reconstruction of the nation.

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