Anna Hazare’s programme of watershed development in Ralegan Siddhi merits attention not only for its environmental impact but also due to its comprehensive and multifaceted nature. It gives us insights into the ways in which an individual and his organisation can play a central role in reshaping rural life. In Hazare’s case, the elusive but crucial element is one of “moral authority†that can only be exercised due to a large degree of consent and conservatism. Five universal rules have evolved out of the developmental experiences in Ralegan. They are ‘nasbandi’ (restriction of family size), ‘nashabandi’ (ban on alcohol), ‘charaibandi’ (ban on free grazing), ‘kurhabandi’ (ban on tree felling) and ‘shramdan’ (donation of voluntary labour for community welfare). It is mandatory for the villagers to take oath that they will follow these rules. The path of rural development here depends in a large measure on many other ‘dos’ and ‘don’ts’. No shop in Ralegan can sell ‘bidis’ or cigarettes. Film songs and movies are not allowed. Only religious films, like Sant Tuka Ram, Sant Gyaneshwar can be screened. Only religious songs are allowed on loudspeakers at the time of marriages.
In the gram sabha, representatives to the panchayat as well as of the societies are nominated. Elections were not allowed here, as they bring party politics and divide the people. Electioneering also destroys the unity in the village.55
Anna Hazare takes every possible opportunity to sharply question electoral and party politics and remarks that power and politics cause corruption. Those who wish to involve themselves in our anti corruption movement, will have to pledge not to get involved in party politics, nor to contest elections.56 There is no space for formal structures of democracy here. In the village, there is no poster or pamphlet allowed during the state/national elections.