By Mary Andom

Solitude Farm cafe is nestled in a garden oasis with brightly colored flags with printed prayers. The smell of frankincense incense, curried veggies and banana perfume the air. A British man named Krishna greets us and tell us to stand in a circle. He is wearing a saffron-colored head wrap, a green Brazilian t-shirt with khaki baggy shorts and no shoes. “Ok, take off your chappels,” he said. After all Krishna doesn’t wear shoes you can tell by the red dirt coating his nails. Krishna handed us dirt-caked baskets. “Today, you are going to harvest your lunch,” he said. Some AUP students looked pensive while others beamed with excitement. I was in the second camp. Krishna led the group of students into the forested garden. The shade of the trees allowed pockets of sunshine to beat down on us. The warm, squishy cool mud went in between our toes. Centipedes crawled and I avoided each one like a mini-landmine. Solitude Farm is an organic permaculture farm with six acres of a myriad of tropical fruits, vegetables, herbs and millet crops. The crops are indigenous and are harvested using ancient Tamil farming techniques without pesticides or chemical fertilizers. “Mary, give me your basket,” he said. A sunshine yellow lemon the size of his palm is in my basket. “These are like hand grenades,” he chuckled.

He picked a leaf and crushes it in between his fingers. “This smells better than any Yves Saint Laurent perfume,” he said confidently. “And its all mother nature.” He passed the muddled leaves among the students, before it reached my hands the lemon herbaceous perfume wafted in to my nostrils. I couldn’t stop smelling my hands. “This is the butterfly pea flower, it is used in teas and it is a healing medicine for the hormones,” he said. He popped the flower in his mouth like a piece of candy. We each ate one. The flower tasted like a crunchy sweet pea. Krishna is very passionate about farming, for 33 years he has learned organic farming practices from around the world. Even though the tour lasted an hour time slowed down as we snaked around the tropical garden full of delicious treats. “I want to convince people by their palate, not their brains,” he said. “This herb is great for salads, it has a mushroom flavor and a delicate texture,” Krishna said passing it among the group.

We placed the leaves in our baskets. It is one of the reasons why I’ve visited the farm to table cafe on multiple occasions during my one month stay in Auroville. My tongue has convinced me that this type of food can be flavorful, simple and delicious. A group of Tamil ladies in brightly-hued saris chopped pumpkin on a cutting board placed on a straw mat. Another woman in her 60s with muscular forearms chopped a vegetable I have never seen or tasted in my life. It looked somewhat like sugarcane or bamboo. The white fibrous vegetable is chopped in coins and rinsed. As a team we gathered the wild spinach, lemons, flowers and placed them in a communal bowl to assemble a green papaya salad. It was amazing to taste the fruits of our table under the shade of a leafy green tree. Solitude Farm Café also serves meals made from fresh, locally grown produce, including vegan thalis, salads, smoothies, and seasonal dishes. This experience has left an impression on my heart and stomach. I’m in solitude.

Sristi Village Foundation welcomed our class to their facilities with open arms as they allowed us to observe and learn from their alternative approach to autism and other developmental disabilities. In a country (like many others) where these differences are used as a means of societal othering or disregard, Sristi has created a space of inclusivity which fosters harmony and understanding. Here, the residents find their functional place in society and are provided with various forms of care, education, and community, assisting them in achieving self sustainability and autonomy. While Sristi Village residents are provided with practical self sustainable techniques (employment and daily routine) the entire facility also adheres to environmentally sustainable practices. For example, in visiting the facility we were informed of Sristi’s water collection method, collecting rainwater for various uses in the dry season, and their sustainable and harmonious agricultural practices. 

Equipped with competent housing facilities and extensive farming and agricultural space/products this home has proven to be both cutting edge and maintainable. There are many facets to the practical implications of their mission, the newest development being a cafe where only Sristi residents work and sell millet ice cream and hibiscus tea grown in their own backyard. The prospects of Sristi foundation are more than exciting as they are paving the way for inclusive societies everywhere showing those in doubt there is a place, purpose, and utter importance of every human being when given the chance to flourish. 

By Bess Bryan

By Ava Goldfarb

(Image from the first school we visited)

After spending the majority of my month in Auroville working with Pitchandikulam Forrest alongside a fellow AUP student, we got to go with the organization to visit two schools in villages outside of Auroville that incorporate practices from eco-manuals we got to help Pitchandikulam with. These eco manuals incorporate sustainable practices into daily lessons for elementary school children in Tamil Nadu.  

While working with the Pitchandikulam organization throughout our time in Auroville, we spent a lot of our time learning about ‘Blue-Green Corners’ and their benefits. Pitchandikulams mission is identifying local government schools in the bioregion that are interested in implementing sustainable practices, helping them become modern eco-sustainable schools through integral education. Through providing information and lesson plans these schools are able to sustain organic vegetable gardens and slowly impact the cleanliness, vegetation, and sustainability of their respective villages, helping to create Blue-Green corners. 

(Image of the second school we got to visit)

While speaking with a few of the children at the school, one younger student wanted to show us her “green refrigerator” project she created (part of an eco-mannual lesson plan). This was one large clay pot with a smaller pot inside of it surrounded by sand that they wet every 2 days to maintain cool internal temperatures. This form of refrigeration keeps its contents fresh for up to 14 days without the use of electricity. Incorporating this practice not only stores food in an eco-friendly way, but also helps limit the amount of food waste. This is one example of many ways the Pitchandikulam lesson plans teach and promote green learning and practices. The children also learn about composting and other ways to reduce their impact on the environment.

Visual example from online: (https://en.wikipedia.org/wiki/Pot-in-pot_refrigerator)

Through the use of their eco-manuals, the Pitchandikulam Forrest Organization aligns with SDG 4 (Quality Education) by promoting environmental literacy and SDG 15 (Life on Land) by raising awareness about biodiversity conservation.  

Actively engaging in reforestation and protection of existing forests, Pitchandikulam contributes to SDG 15 (Life on Land) by combating deforestation and restoring degraded ecosystems. These efforts also help mitigate climate change, aligning with SDG 13 (Climate Action).  

By demonstrating sustainable practices such as organic farming and rainwater harvesting, Pitchandikulam inspires students and communities to adopt eco-friendly lifestyles. This aligns with SDG 12 (Responsible Consumption and Production).

More about Pitchandikulam here: https://www.pitchandikulamforest.org/

By Ava Goldfarb

SCHOD, or Sahodaran Community Oriented Health Development Society, is an organization that strives to grow as a support system for the LGBTQ+ community in India. The foundation reflects the capability of collective action in expanding acceptance and understanding within the community. Founded in 1998 in Pondicherry, Tamil Nadu, this organization serves as a vital support system, providing health and educational resources to its members and the broader community. SCOHD works to address challenges faced by the LGBTQ+ and MSM communities, such as social injustice and discrimination, inaccessible healthcare, and legal obstacles. The organization provides a support in health counseling, HIV/AIDS education, mental health support, and legal aid. They contribute to the ongoing achievement of Sustainable Development Goals (SDG 3), and aim to ensure healthy lives and promote well-being for all at all ages.

(Image from SCOHD’s website)

More Than Just a Safe Space

Access to gender-affirming care for transgender individuals in India is unregulated and often very difficult to access. The cost of hormone medication and lack of specialized training among medical professionals often results in inadequate care, leading to misdiagnoses, incorrect dosages, and dangerous side effects. SCOHD plays a vital role in addressing these challenges. The organization has had a substantial impact on the LGBTQ+ community in Pondicherry by implementing effective HIV/AIDS prevention strategies. By providing comprehensive information on HIV/AIDS transmission, prevention, and treatment, along with readily available resources like free protection and lubricants, SCOHD has significantly contributed to reducing the spread of HIV/AIDS within the community.

Historical Impact

IPC 377, a controversial law criminalizing consensual same-sex relationships, had a devastating impact on the LGBTQ+ community in India, leading to widespread discrimination, persecution, and fear. However, in 2018, a landmark Supreme Court decision struck down IPC 377, marking a significant victory for LGBTQ+ rights. SCOHD played a crucial role in this victory, by advocating for the repeal of this discriminatory law and mobilizing public support for this important change.

SCODH’s Goals

SCOHD’s main goal is to build a more just and equitable society where the LGBTQ+ and MSM community can be more respected. By providing support, education, and advocacy, SCOHD helps encourage individuals to live freely in their identity and challenge the instilled stigma that has previously been associated with their sexual orientation and gender identity.

SCOHD has achieved transformative impact through the organization of community events, the provision of specialized healthcare training, and collaborative efforts with media outlets to grow a more inclusive and understanding societal discourse.

(AUP students visiting SCODH)

Societal Challenges

The challenges faced by the LGBTQ+ community in India are deeply rooted in societal structures. Transgender individuals often face family/community rejection, leading to homelessness and isolation. In Indian culture, families often all live together and provide support to one another throughout their lives. So, in a culture that places such a high value on family, rejection from this sense of identity and community has substantial impacts on marginalized individuals.

Limited job opportunities and discrimination further outcast the community. This systemic discrimination reinforces social hierarchies and limits opportunities for these individuals throughout India. The disturbingly high suicide rates within the LGBTQ+ community call attention to the urgent need for support and advocacy. SCOHD plays a crucial role in addressing these challenges by actively advocating for the rights of LGBTQ+ individuals and providing a safe space for them to find support and community. During our visit to SCOHD, we spoke with a staff member who shared heartbreaking stories of individuals facing rejection and discrimination. It was clear that SCOHD is a lifeline for many in the community, offering a sense of belonging and hope for a better future.

More on SCOHD’s website: https://sahodaransociety.wordpress.com/about/

By: Bess Bryan

In visiting W.E.L.L Paper, our class was able to witness the depth of impact a small social enterprise focused on women’s empowerment brings to its community. Within their name, one understands the motivations of this organization. The acronym stands for Women’s Empowerment through Local Livelihood. Each word is embodied throughout their practices. As explained by their head of operations, Danny, women are involved in every step of product production. From concept design, to production and price setting, these women are encouraged to learn, get involved, teach, and share skills with each other. Danny explained that he had been a former employee in the corporate sector, inspiring him to create a version of business operations that is functional, sustainable, and respects the autonomy of the women involved and their local culture. He explained how it was crucial to extract the beneficial aspects of corporate life such as skill training and demonstrations for the women. He maintains the importance of allowing them to set their own prices and have creative freedom. 

W.E.L.L Paper’s approach to production also reduces waste and promotes ecological responsibility by using organic and recycled materials. This commitment to encouraging women’s autonomy and business sense, while also ensuring all products are completely upcycled and sustainable, addresses sustainability goals 10 and 12 (Reduced inequalities and Responsible consumption and production). Though the women individually produce and sell their varied goods (baskets, earrings, small sculptures etc.), I was also informed by staff member Vijaylakshmi that the women often gather together, creating a positive means of social interaction cultivated by women, for women. These entrepreneurs are offered a space to make their own money—regardless of the quantity—which as informed by Vijaylakshmi, they acquire equal—if not the majority—of the benefits through the ability to gather together, share stories, and find relation and confidence in one another. This responds to sustainability goal 5, achieving gender equality empowering all women and girls. She relayed that this is the true impact of W.E.L.L Paper. They improve the livelihoods of village women by fostering a space of care, empowerment, and community, creating networks of support and camaraderie amongst the women, all while equipping them with autonomy-building entrepreneurial skills. 

https://auroville.org/page/wellpaper

By Carolyn Franano

“We imagine city as a collective space which belongs to all those who live in it, who have the right to find there the conditions for their political, social, economic and ecological fulfillment at the same time assuming duties of solidarity. This concept of the city is blocked by capitalist dialectic based on difference in public and private good. From these two poles State and Market emerge as the only two subjects. We want to escape this dialectic, not to focus on eventually ‘third subject,’ but on a group of collective subjectivities and the commons that they produce”

 –Pulska Grupa Kommunal Urbanism Social Charter qtd. in Bollier Think Like a Commoner p. 57-58

Globalized Commodification 

The global majority is being strangled by commodification—when I say global, I am not generalizing or exaggerating. In the 1980s, the United States and Britain leveraged the debt of postcolonial states in order to restructure the economies of the global South through neoliberal policy, establishing a global capitalist system in a process known as economic globalization. One of the most troubling and dehumanizing aspects of capitalism is its commodification of basic human needs. Under capitalism, basic human needs are distributed under a false and mythic meritocratic system. Under this system, food, shelter, clean air and water, clothing, and healthcare are not human rights, but rather private goods that one must earn the right to through the accumulation of capital. They are goods to be bought and sold, commodities to be owned, objects of the market to be “earned” through labor. If you are unable to be economically productive enough to pay for these goods, it is your fault. You can’t buy food? Starve. You can’t afford a winter coat? Freeze. Be better. Work harder. You’re lazy. You’re stupid. You’re worthless. You’re worse than the rest of us who have these things and that’s why you don’t. This is the ethos of the capitalist system. This is the story it tells. In this system, humans are reduced to pawns in a market scheme that 99% of people have no power over, and the handle to the door which opens to change it disappears every time you reach. So what has Auroville done? They knocked down the damn door and made it an open window. 

Creating Points of Rupture

Capitalism thrives and maintains itself by propagating the idea that any alternative is impossible. Somehow, many have come to believe that a world in which no human is without their basic needs is impossible—and the idea that no one should ever be deprived of these needs has become radical. However, nothing is ever impossible until we believe it to be. This is why it is so vital to cultivate—even on the smallest community level—practices and ways of organizing social,  political, and economic life that create points of rupture in what is, making possible what could be. Auroville’s Free Store and Pour Tous Distribution Centre (PTDC), projects of anti-capitalist praxis, exemplify this crucial task. 

The Auroville Free Store

The Auroville Free Store was founded over 50 years ago by some of the original Aurovillians—it was one of Auroville’s first social enterprises. It is founded in the belief that basic needs should not—and need not—be entirely commodified. According to one of the Kamala Raman, it is an experiment in “how to sustain yourself in a more conscious way”. The Free Store is a local Auroville shop which provides clothing, toys, books, kitchen items, and other basic goods via a collective approach which aims to ensure that all Aurovillians’ needs are met while nothing is wasted. Aptly named, everything in the store is free. This is an act of decommodification in which goods that are typically bought and sold in the market become collectively owned by the community. The Free Store transforms private property into common property. It is important here to distinguish between public property—which is owned by the public, but organized and distributed by the government—and common property: which is owned, organized, and distributed by the people. Public property, through the public approach of organizing resources, is a top-down approach whereas common property, through the commons approach to organizing resources, is a bottom-up approach. The commons approach provides agency and autonomy to the community and utilizes vital local knowledge.

The Free Store aims to cultivate the joy of giving through what they call “a circle of joy” in which everything is shared and everyone helps to meet each other’s needs. This is a cooperative system of community sustenance. The store’s collective approach to minimizing community members’ inability to meet their wants and needs with their available resources is radical opposition to the globally dominant scarcity-based economics of capitalism. It provides a balancing of “wealth”, aligning beautifully with one of the tenets of Marxist theory from his 1875 Critique of the Gotha Programme: “From each according to his ability, to each according to his need”. The Free Store is founded in such a simple idea, but it plays an incredibly important role in the community. According to Kalsang Dolma, who played a key role in re-establishing the store in the 90s, over half of the Auroville community is dependent on the free store. Everything in the store is incredibly high quality, and it is clear that its smooth functioning comes from the intentional love and care its stewards put into it. In the words of Kalsang, 

“Every community should have a free store. If you learn how to use the Free Store, you start to live in content. It also opens a very different mindset. You become conscious. You have this awareness of, ‘okay, how much am I going to use? Do I need it? It gives you some clarity” 

–Kalsang Dolma

The Pour Tous Distribution Centre

The Pour Tous Distribution Centre (PTDC) was started 17 years ago by members of the community. It is a store that provides food, toiletries, medical supplies, ready-made meals, and other important items. What makes the PTDC unique? None of the items have prices; the store subsists off of monthly contributions. Each voluntary member of the PTDC member is given information on how much they consume from the store each month, and then they decide how much they want to contribute to the sustaining fund. Similarly to the Free Store, the PTDC’s the lack of prices makes consumption more conscious—people only take what they need. Around 72-75% of Aurville families are members. You may think this structure would create a free rider problem, but it does not. In addition, members do not ever try to claim excess contributions that they don’t “spend”—the excess goes to whoever needs it. This system functions smoothly because the PTDC is founded in an ethos of care and community. This transforms members’ relationship to consumption by promoting the practice of thinking in terms of the collective rather than the individual. Even the spatial organization of the store is collective—it is not organized in aisles—it has an open floor plan. In this way, the PTDC becomes a common space for community members to interact and form communal social bonds. 

By refusing to put a price tag on food, clothing, books, kitchen products, and other basic items, the Free Store and the Pour Tous Distribution Centre decommodify these material goods and transform them into a collectively driven means to ensuring the basic needs of all community members are met.

References

Bollier, David. Think Like a Commoner: A Short Introduction to the Life of the Commons. New Society Publishers, 2014.

Marx, Karl. “Critique of the Gotha Programme,” in Karl Marx and Frederick Engels, Collected Works, vol. 24. New York: International Pub., 75-99. 1989.

By Rafaela Marinello

For the people living and working at Sadhana Forest, sustainability is not just an ideal—it’s a way of life. From compostable toilets to solar-powered generators, it is woven into nearly every aspect of life in this unique sustainable living community just outside of Auroville.

Today, Sadhana Forest is one of the largest residential participatory projects in the world. However, like many other organizations in Auroville, it began as nothing more than a barren piece of land—the majority of the area’s indigenous Tropical Dry Evergreen Forest (TDEF) was severely damaged by erosion and deforestation. Yet from that desolate land grew Yorit and Aviram Rozin’s vision: to transform a 70-acre plot into a sprawling forest community and ecological project rooted in compassion—towards animals, people, and the planet.

Central to Sadhana Forest’s commitment to compassion is its strict devotion to veganism. All of the meals prepared by and for the residents, volunteers, and guests are vegan, meaning that they do not contain any meat, fish, dairy, or other animal-derived foods, such as honey. Yet according to co-founder Aviram, veganism is “not just a diet—it’s an attitude.” At Sadhana Forest, this commitment to veganism extends beyond food to general care for animals, including through a Gaushala—a sanctuary for old or abandoned cows rooted in Hindu spiritual tradition. Rather than use cows for milk or meat, Aviram believes that “animals have the same rights to live [as humans], even if they have nothing to give.” This care for cows reflects Sadhana Forest’s vision of a world without speciesism, in which all beings—humans, plants, and animals—can live and co-exist with equal dignity and respect, regardless of their position within society or the food chain.

Another way in which Sadhana Forest practices compassion is through its implementation of a gift economy—an alternative economic model based on “a form of exchange, …where goods and services are given freely without monetary exchange or expectations of a return or reward” (Sadhana Forest). Sadhana Forest does not generate income and relies wholly on support from donations and volunteers. In addition, residents living in the forest do not pay rent, and visitors are invited to enjoy a free meal and movie screening in the forest every week. All of this goes back to Sadhana Forest’s mission as a space that is open and accessible to all, regardless of their class or social status. According to Aviram, people give naturally when they are treated with kindness—whether through their time, knowledge, or resources. Ultimately, unlike the dominant neoliberal economic model which tends to sow division and inequality, a gift economy has the potential to unite communities and counter inequality—as Niels Thygesen argues, a gift economy “is a social economy and by its ability to include, expand and generate, it builds and is built on community” (Thygesen 500).

Sadhana Forest is a perfect example of the symbiotic relationship between animals, people, and the planet. By protecting the environment, one is not only ensuring the continued survival of our planet, but also promoting greater peace and prosperity for future generations. In a world simultaneously plagued by conflict and climate change, it is more important than ever to recognize the interconnected nature of many of the issues we face, and to recognize climate change as a human, not just an environmental problem. Ultimately, as Sadhana Forest states on their website: “May there be more forests to grow people!”

Learn more about Sadhana Forest by visiting their website.

Works Cited:

Thygesen, Niels. “The Gift Economy and the Development of Sustainability.” Local Economy: The Journal of the Local Economy Policy Unit, vol. 34, no. 6, Sept. 2019, pp. 493–509, https://doi.org/10.1177/0269094219882261.

by Carolin Melz

Waste management is a global concern, but in India, it takes on unique dimensions. While Auroville appears relatively clean, many rural areas and cities face significant waste challenges. Streets littered with garbage serve as a stark reminder of the issue, something I’ve witnessed firsthand. During a recent presentation by Ribhu Vohra, the founder of Wasteless in Tamil Nadu, we delved into the intricacies of waste management, plastic pollution, and innovative ways to inspire change—particularly among young people.

India has systems in place—green bins, waste collection rules, and allocated budgets—but implementation often falters. In rural areas near Auroville, for instance, workers signed attendance sheets for waste collection but rarely showed up. Superficial clean-ups before official visits often mask deeper, systemic problems.

In urban areas like Pondicherry, waste dumpsites pose health and environmental risks. Fires at these sites during the summer release toxic fumes, endangering local communities.

“Just two generations ago, before the dawn of disposable plastic, people could throw their waste on the ground and it would rot. Not so today, with plastic now clogging up drains and being ingested by livestock.” — Admin, WasteAid

Plastic pollution represents an escalating crisis. Ribhu explained that while recycling offers partial solutions, not all plastics can be easily recycled. For example, PVC and other plastics pose severe challenges, compounded by toxic additives that enhance their properties. These chemicals, often found in soft toys and food packaging, disrupt endocrine systems and harm health.

Microplastics—tiny fragments of plastic—are another pressing concern. Found in cosmetics, clothing, and even food, they’ve infiltrated ecosystems and human bodies. Shockingly, humans consume the equivalent of three credit cards’ worth of microplastics each month. Ribhu shared how fish mistake microplastics for food, illustrating the dangerous cycle that brings waste back to us. Therefore, he created an app that you can download with the ability to scan products and analyze whether or not they contain micro-plastic. Try it! 

Ribhu believes education is the key to solving the plastic problem. Through Wasteless, he has incorporated lessons about plastic pollution into school curriculums in Tamil Nadu, combining storytelling with impactful visuals, like a plate of three plastic pencils symbolizing our plastic consumption. Here the power of images plays also a crucial role in social impact. By focusing on positive, action-oriented messages, he inspires children to become agents of change.

Hands-on learning and creative activities make the issue relatable. For instance, children who connected everyday items like pens to larger waste issues became curious and eager to spread awareness. Storytelling, emotional connections, and interactive games—such as linking fish to microplastics—helped them understand these problems on a deeper level.

Hope, not fear, is the driving force for change. Wasteless uses “edutainment”—a blend of education and entertainment—to engage young minds. This approach, successful in addressing also other global challenges like HIV/AIDS, holds great promise for tackling waste and plastic pollution in India.

“Education is not the filling of a pail, but the lighting of a fire.” — William Butler Yeats

By inspiring curiosity and empowering youth, we can shift from passive awareness to active stewardship, transforming how we manage waste and plastics for a sustainable future. This makes us think how we ourselves have a potential to foster change through educating the younger generation.

To learn more about Wasteless and their projects follow the link: https://www.wastelessindia.org

Works Cited:

Admin. “Waste and the Sustainable Development Goals.” WasteAid, 12 July 2022, wasteaid.org/waste-and-the-sustainable-development-goals/. 

Strong, Robert. “‘Education Is Not the Filling of a Pail, but the Lighting of a Fire’: It’s an Inspiring Quote, but Did WB Yeats Say It?” The Irish Times, The Irish Times, 15 Oct. 2013, http://www.irishtimes.com/news/education/education-is-not-the-filling-of-a-pail-but-the-lighting-of-a-fire-it-s-an-inspiring-quote-but-did-wb-yeats-say-it-1.1560192.