(I am posting a much longer version of my previous article that will also respond to some of the queries and comments. This article is based on my research, field work and interviews in Ralegan Sidhi since 1991.)

This article is focussed mainly on understanding how exactly the rural environmental works in the journey of Anna Hazare and Ralegan Sidhi are articulated within a coherent ideological framework, to acquire their legitimacy and authority, which are fed by, and fed into, some dominant political cultures of the state. Any political theory and practice, built on this framework, can open the possibilities of a strengthening of the conservative and nationalist forces. Certainly, the ideology of a rural organisation or a movement and its appeal is not based on a single plank. In the case of Anna Hazare and his programme, though the developmental and the environmental works form the core of its ideological structures, it includes other issues as well. At times it provides a different scale of activities to its audience, but eventually reinforces its principal ideological framework. Some understanding of the ideological DNA of the green villagers and the fellow environmental travellers also gives us an idea as to what elements of this endeavour and ideology motivate villagers and environmentalists.

The Historical Context of Maharashtra
Anna Hazare and Ralegan Siddhi are not a new addition to the social history of the Maharashtra state. Indeed, the movement has borrowed many features from the historical evolution of the region, and the political culture of the state, with which it negotiates at different levels. There are many factors at play, though three are of prime importance in the context of this paper: (i) nativism and regionalism in Maharashtrian culture and politics (ii) structure and nature of caste and class and (iii) agrarian economy and local environmentalism.
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