By Keith M. Henderson, O. P. Dwivedi
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Sarvodaya rejects power politics and institutionalised structures of power; instead, it emphasises participation and public service in a political context that uses non-violent structures and processes. It is opposed to political parties as a means of achieving reforms. The moral aspects of the Sarvodayan development deﬁnition are based on Dharma (virtue; right conduct) but are applicable to other religious traditions as well. The basic premise is to enhance the dignity and selfrespect of each other, which assumes that killing, stealing, lying, sexual misconduct and drug abuse will be minimised and eventually eradicated at the village and higher levels.
15 Development-mongering became synonymous with reform-mongering. The latter was always oriented to preventing discontinuities in the mode of production, elite structure and international alignments. 14 Development Administration: An Overview The implicit goal, it now seems, was to modernise yet not to uproot the existing structures and processes, thereby keeping the poor, mono-producer and backward societies locked into a cycle of dependence and underdevelopment. Put in rather simplistic terms, the prevailing paradigm assumed that the problem, whatever its nature, remained with and at the periphery; however, the solution was always locked in the centre.
Development administration and its handmaiden, comparative public administration, is an academic ﬁeld that encouraged the old pattern. It has not succeeded in breaking loose from its old moorings, although there is considerable discussion of the type of administration that might be preferable to the status quo. In most of its applications, development administration still presses for Northern, universalistic designs tied to a single, competitive world economy. Alternatives to bureaucracy in its usual Weberian guise and to debureaucratisation and privatisation need to be further explored.