Bring out the constructive programmes of Mahatma Gandhi during Non-Cooperation Movement and Civil Disobedience Movement.

For Gandhi, satyagraha had two inseparable wings — civil resistance and constructive work. During the Non-Cooperation Movement (1920–22) and the Civil Disobedience Movement (1930–34), constructive programmes built the nation from below even as colonial law was defied.

During Non-Cooperation (1920–22)

• Swadeshi and khadi: popularization of the charkha and hand-spinning made cloth self-reliance and the dignity of manual labour a mass creed; boycott of foreign cloth was deliberately paired to khadi production.
• National education: thousands of students leaving government schools and colleges joined new national institutions — Jamia Millia Islamia, Gujarat Vidyapith, Kashi Vidyapith and Bihar Vidyapith.
• Panchayats: dispute settlement through local arbitration in place of boycotted colonial courts, an experiment in self-governing capacity.
• Hindu–Muslim unity: fusion with the Khilafat cause made communal harmony a central movement plank.
• Social reform and organization: campaigns against untouchability and liquor, the Tilak Swaraj Fund (over Rs 1 crore) and disciplined volunteer corps built a nationwide cadre.

During Civil Disobedience (1930–34)

• Khadi and village industries expanded as programmes of employment and self-reliance, carried forward institutionally by the All India Spinners' Association network.
• Anti-untouchability intensified: Gandhi's 1932 fast, the Poona Pact, the Harijan Sevak Sangh and temple-entry efforts such as the Guruvayur satyagraha.
• Prohibition: picketing of liquor and foreign-cloth shops — led conspicuously by women such as Sarojini Naidu and thousands of ordinary housewives — drew women massively and permanently into public life.
• Village sanitation, ashram-based training of workers and khadi tours sustained grassroots contact with the peasantry through the movement's lulls and truce phases.

Constructive work kept the organization alive between agitations, trained disciplined cadres, brought women, students and the depressed classes into the movement, and made swaraj a lived social transformation rather than a mere transfer of power — a vision Gandhi later codified in his booklet 'Constructive Programme: Its Meaning and Place' (1941).