by Miki Kashtan
As much as I have read and heard about Gandhi for years, it is only recently that I have become acquainted with the complex vision he had of trusteeship. In essence, as I understand it, Gandhi proposed that anything material that goes beyond the elusive notion of need satisfaction (which I discussed last week) be viewed as held in trust for service.
In preparation for writing this piece, I had a long discussion with a friend, let’s call her Nadine, about the ramifications of what this approach could possibly mean. Nadine, a woman who lives in great simplicity, far beyond any I can claim, was talking about a computer she had acquired some time ago, and what it truly means to view herself as holding this computer in trust. At present, it seems straightforward: since she is using the computer almost exclusively for the purpose of supporting her service work in the world, she is at peace. What would happen, however, if she stops doing her work? Would trusteeship mean that she would be obliged to give her computer away to someone else who would use it for others’ benefit? Would she be able to part with it, to undo, within herself, the visceral sense that this computer is “hers”? That was the moment we both understood deeply that trusteeship calls into question one of the most sanctified pillars of a market economy: the institution of private property. Trusteeship means we don’t own anything; we consume what we need, and the rest is ours to use for the benefit of all.