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The Social Life of Khadi: Gandhi's Experiments with the Indian
The Social Life of Khadi: Gandhi’s Experiments with the Indian Economy, c. 1915-1965 by Leslie Hempson A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (History) in the University of Michigan 2018 Doctoral Committee: Associate Professor Farina Mir, Co-Chair Professor Mrinalini Sinha, Co-Chair Associate Professor William Glover Associate Professor Matthew Hull Leslie Hempson [email protected] ORCID iD: 0000-0001-5195-1605 © Leslie Hempson 2018 DEDICATION To my parents, whose love and support has accompanied me every step of the way ii TABLE OF CONTENTS DEDICATION ii LIST OF FIGURES iv LIST OF ACRONYMS v GLOSSARY OF KEY TERMS vi ABSTRACT vii INTRODUCTION 1 CHAPTER 1: THE AGRO-INDUSTRIAL DIVIDE 23 CHAPTER 2: ACCOUNTING FOR BUSINESS 53 CHAPTER 3: WRITING THE ECONOMY 89 CHAPTER 4: SPINNING EMPLOYMENT 130 CONCLUSION 179 APPENDIX: WEIGHTS AND MEASURES 183 BIBLIOGRAPHY 184 iii LIST OF FIGURES FIGURE 2.1 Advertisement for a list of businesses certified by AISA 59 3.1 A set of scales with coins used as weights 117 4.1 The ambar charkha in three-part form 146 4.2 Illustration from a KVIC album showing Mother India cradling the ambar 150 charkha 4.3 Illustration from a KVIC album showing giant hand cradling the ambar charkha 151 4.4 Illustration from a KVIC album showing the ambar charkha on a pedestal with 152 a modified version of the motto of the Indian republic on the front 4.5 Illustration from a KVIC album tracing the charkha to Mohenjo Daro 158 4.6 Illustration from a KVIC album tracing -
1. What Comprises Foreign Goods?
1. WHAT COMPRISES FOREIGN GOODS? A gentleman asks: “Should we boycott all foreign goods or only some select ones?” This question has been asked many times and I have answered it many times. And the question does not come from only one person. I face it at many places even during my tour. In my view, the only thing to be boycotted thoroughly and despite all hardships is foreign cloth, and that can and should be done through khadi alone. Boycott of all foreign things is neither possible nor proper. The difference between swadeshi and foreign cannot hold for all time, cannot hold even now in regard to all things. Even the swadeshi character of khadi is due to circumstances. Suppose there is flood in India and only one island remains on which a few persons alone survive and not a single tree stands; at such a time the swadeshi dharma of the marooned would be to wear what clothes are provided and eat what food is sent by generous people across the sea. This of course is an extreme instance. So it is for us to consider what our swadeshi dharma is. Today many things which we need for our sustenance and which are not imposed upon us come from abroad. As for example, some of the foreign medicines, pens, needles, useful tools, etc., etc. But those who wear khadi and consider it an honour or are not ashamed to have all other things of foreign make fail to understand the significance of khadi. The significance of khadi is that it is our dharma to use those things which can be or are easily made in our country and on which depends the livelihood of poor people; the boycott of such things and deliberate preference of foreign things is adharma. -
CASE NO. 22 of 2000 and 25 of 2000 ORDER
BEFORE THE HON’BLE GUJARAT ELECTRICITY REGULATORY COMMISSION AT AHMEDABAD CASE NO. 22 OF 2000 and 25 of 2000 Date: 1st December 2001 CORAM JUSTICE S.D.DAVE, Chairman SHRI B.M. OZA, Member SHRI R.K.SHARMA, Member In the matter of the application filed by the Southern Gujarat Chamber of Commerce & Industry and others (No. 22 of 2000) and In the matter of the application filed by Southern Gujarat Texturising Association (No. 25 of 2000) ORDER Introduction 1. The Southern Gujarat Chamber of Commerce and Industry had filed a petition on 28/7/2000 in the matter of Special Power Tariff for Power loom Segment of Textiles Industry falling in the category of SSI/ Tiny sector. The other applicant, along with Southern Gujarat Chamber of Commerce and Industry were Surat Artsilk Cloth Manufacturing Association, Surat Vankar Sahakari Sangh Ltd, Shri Udhna Group Weavers’ Co-op. Society Limited, Sasme Co-Operative Society Ltd, The Surat Weavers Co-op. Producers’ Society Ltd, Surat Grey Kapad Page 1 of 18 Utpadak Sangh, Kim Pipodara Weavers Association & Ved Road Art Silk Laghu Udyog Weaving Association. After registering the application, the notices were issued to the State of Gujarat, Gujarat Electricity Board, Surat Electricity Co. Ltd and Ahmedabad Electricity Company Limited. The hearing was held on 3/11/2000 at Surat. Amendment to the application 2. In the beginning of the hearing Shri I.J Desai, learned Advocate for the main applicant Southern Gujarat Chamber of Commerce and Industry submitted an application for amendment to relief clause No. 6(a) of the application already given. -
Indian Leaders on Tibet.Pmd
C. Rajagopalachari, the last Governor-General of India, on Tibet Brutal Colonialism in Tibet IT is difficult to find suitable words to express the sympathy that I feel in respect of this movement - of what I may call in a different sense - a movement for the liberation of Tibet. The issue of Tibet is not a question of legalistic exploration as to the sovereignty of Tibet but a question of human rights which must be decided on the plane of justice and humanity and not on the basis of any legal puzzle. Sovereignty and Suzerainty are terms which have varied from time to time in respect of their content. Whatever legal jargon might have been used from time to time, in respect of the relation between Tibet and China, in particular, and the outer world, in general, no one can doubt the fact that Tibetan people have a right to rule themselves. His Holiness the Dalai Lama in his message had made things quite clear and pointed out how even on a legalistic plane there can be no doubt about the rights of the Tibetan people to rule themselves irrespective of any belonging to other nationalities. This invasion of Tibet which terminated in His Holiness taking refuge in Indian territory is brutal colonialism. There can, therefore, be no second thoughts in the matter. All Indian people wants Tibet to be released from the grip of China. 1 Dr. Rajendra Prasad, the first President of Indian Republic, on Tibet (Excerpts from his last public speech, Gandhi Maidan, Patna, 24 October, 1962.) FREEDOM is the most sacred boon. -
Download Yatra Report
SERVE HAPPINESS FOUNDATION T A P I P R E R N A Y A T R A 2 0 1 7 R E P O R T M A R 2 3 R D T O M A R 2 7 T H 2 0 1 7 2W W W . S0E R V E H A P P I N1E S S . O R G7 2 INDEX 1. ABOUT SERVE HAPPINESS FOUNDATION 3 2. FOUNDER'S LIFE JOURNEY 4 3. FROM THE DIRECTOR'S DESK 5 4. BIRTH OF TAPI PRERNA YATRA 6 5. YATRA INAUGURATION 7 6. ROLE MODEL & SOCIAL ORGANIZATIONS VISITS: - Tapi Food Kamrej, Surat 8 - Visit To Baben Village Bardoli 9 - Visit To Suruchi Trust Bardoli 11 - Visit To Arch Dharampur 13 - Visit To Shrimad Rajchandra Jivamaitridham Gaushala 15 - Interaction with Bhikhubhai Vyas and Kokilaben at 16 Tamchhadi Village - Visit To Water Resource Management Projects Sites 18 - Visit To Sarvodaya Parivar Trust Pindaval 19 - Visit To Wilson Hills Dharampur 21 - Visit To Nahri 23 - Visit To Sarvodaya School, Khadki 24 - Warli Painting and Tribe 25 7.YATRI REFLECTION 28 3 SERVE HAPPINESS FOUNDATION Serve Happiness Foundation is a not for profit organization registered under section 8 of Company's Act 2013 with an international mission to implore, invite and inspire youth to work towards humanity & nation building. Prerna Yatras- Social Impact Journeys We aim to direct today's youth towards a platform specific to their interest. Our approach is to take youth on an inspirational journey of awakening and help them foster relationships by building network along the spectrum of role models working in the ecosystem. -
Gandhian Concept of Sarvodaya (Continuation) 6
SUBJECT: POLITICAL SCIENCE I COURSE: BA LLB SEMESTER I TEACHER: MS. DEEPIKA GAHATRAJ MODULE: MODULE VII, GANDHISM Structure: Gandhian concept of Sarvodaya GANDHIAN CONCEPT OF SARVODAYA (CONTINUATION) 6. The concept of Sarvodaya views work as an offering to the Lord. Further, the principle of equality of all religions finds better elucidation in some of the thinkers of Sarvodaya philosophy. 7. In Sarvodaya programme the standard of life is fundamental and not the standard of living. A rise in the standard of living might even lower the standard of life by reducing man’s physical, moral, intellectual and spiritual standards and powers. 8. The Sarvodaya philosophy stands opposed to parliamentary democracy and party system. It is because the party system divides the society into various groups. J. P. Narayan wanted to replace the existing parliamentary system through political and economic decentralisation of powers and functions. Sarvodaya stands for establishment of an integrated cooperative society. 9. Sarvodaya programme gives prime place to planning. According to the scheme of Sarvodaya planning must proceed with two objects: removal of natural or man-made impediments in the road to the development of man and provision of means, training and guidance for it. Sarvodaya movement entails economic, political, philosophical and ethical implications. They are as follows: Economic implications: Gandhiji’s concept of Sarvodaya aims at welfare of all. It is founded on the philosophy of limited wants. According to him, “Civilization in the real sense of the term consists not in the multiplication but in the deliberate and voluntary reduction of wants. This alone promotes real happiness and contentment and increases capacity for service.” Our economy should be based on ‘simple living, high thinking’. -
Ruskin-Until This Last
For more texts of enduring interest, visit the QuikScan Library at http://quikscan.org/library/index.html Welcome to this QuikScan edition of Unto This Last by John Ruskin Four essays on economics and social justice published in 1860 John Ruskin (1819-1900) was one of the most remarkable voices of Victorian England. Having achieved acclaim as an art critic, Ruskin changed directions and by writing Unto This Last angered England's mercantile classes by fiercely condemning their greed and the poverty he saw everywhere around him. He challenged the dehumanized economic thinking of his day and urged a new kind of economics based on social justice. Ruskin became an embattled champion of the working class. While gradually succumbing to despair and insanity, he proposed a wide range of progressive social reforms and founded a utopian community, St. George's Guild, to put those ideas into practice. Many of Ruskin's ideas have now gained wide acceptance. Gandhi, Martin Luther King, and the British Socialist movement were deeply influenced by Ruskin. Because Ruskin condemned the pollution of air, water, and soil caused by uncontrolled industrialism, he is regarded as one of the very first environmentalists. Why a QuikScan edition? Ruskin is a brilliant writer with a very lively prose style. Even so, Unto This Last, while brief, challenges even well-educated and motivated readers. QuikScan is unique because it provides brief summaries throughout the book, making it much easier to understand and dramatically increasing retention. And, if a section of the book doesn't interest you, read just the summary and keep going. -
Kala Cotton: a Sustainable Alternative Banhi Jha, National Institute of Fashion Technology, India the Asian Conference on Sustai
Kala Cotton: A Sustainable Alternative Banhi Jha, National Institute of Fashion Technology, India The Asian Conference on Sustainability, Energy & the Environment 2018 Official Conference Proceedings Abstract Further to the Brundtland Report, Our Common Future (1987) this paper extends the model of sustainable practices of ‘interconnecting people, processes and environment’ (Hethorn and Ulasewicz 2008) to the cotton-growing farmer community and users of cotton among organizations and Indian designers. Presently, 96% of India's cotton cultivation is under Bt (Bacillus thuringiensis) cotton crops, the first genetically modified crop to be approved for cultivation in India in 2002. While introduction of Bt cotton led to a dramatic increase in production across cotton producing states, there have also been controversies regarding allegations that it has spurred farmer suicides in the country, thereby pointing to the unsustainability of these genetically modified seeds. The greatest sustainability challenges for cotton cultivation are to reduce pesticides, fertilizers and water use while promoting better working conditions and financial returns for farmers. Organic cotton cultivation is a system that does not use synthetic pesticides, fertilizers, growth regulators or defoliants. Kala cotton is an indigenous, organic, rain-fed crop growing in eastern Kutch, Gujarat. This species of cotton offers obvious benefits including healthier soil quality and place less demand on the scarce water resources. In order to explore the possibilities of Kala cotton, some non-governments organizations (NGOs) are engaging with farmers to research about the crop to facilitate collaborations with weavers. Some fashion designers, online crafts and even a large textile mill are using Kala cotton for fashion apparel. -
Nonviolent Transformational
NONVIOLENT TRANSFORMATIONAL LEADERSHIP FOR NO-POVERTY DEVELOPMENT: A.T. ARIYARATNE AND THE SARVODAYA SHRAMADANA MOVEMENT Glenn D. Paige, Chair Center for Global Non-Killing Honolulu, HI The experience of A.T. Ariyaratne and the Sarvodaya Shramadana Movement of Sri Lanka offers an example of transformational leadership for development toward “no-poverty” societies in a nonviolent world. This chapter seeks lessons that can be learned from it. The significance of the Sarvodaya Sharmadana Movement can be appreciated in the historical context of the breakdown of the world colonial system after WWII, the violent competition between revolutionary communism and counterrevolutionary capitalism to demonstrate superior development capabilities during the Cold War era, and the present 21st century “globalizing” world confronted by five gigantic problems: violence, poverty, violations of human dignity, environmental despoliation, and the imperative need for global problem- solving cooperation. The nonviolent revolutionary call in 1981 still rings true of 53 Nobel Prize laureates to end what they termed the “holocaust” of millions of preventable deaths from hunger, malnutrition, and underdevelopment. They declared: “All who denounce and combat this holocaust are unanimous in maintaining that the causes of this tragedy are political.” They explained: 1 Although the powerful of this earth bear the greatest responsibility, they are not alone. If the helpless take their fate into their own hands, if increasing numbers refuse to obey any law other than fundamental human rights the most basic of which is the right to life, if the weak organize themselves and use the few but powerful weapons available to them: nonviolent actions exemplified by Gandhi, adopting and imposing objectives which are limited and suitable: if these things happen it is certain that an end could be put to this catastrophe in our time. -
Shrimad Rajchandra & Mahatma Gandhi Dr Kumarpal Desai
Shrimad Rajchandra & Mahatma Gandhi Dr Kumarpal Desai ॐ Shrimad Rajchandra & Mahatma Gandhi Author Dr Kumarpal Desai English Translation Raj Saubhag Mumukshus Shree Raj Saubhag Satsang Mandal Near National Highway 8-A, Saubhagpara, Sayla - 363 430 District Surendranagar, Gujarat, India www.rajsaubhag.org Publisher: Publication Committee Shree Raj Saubhag Satsang Mandal Saubhagpara, Sayla - 363 430 Dist Surendranagar, Gujarat, India * All rights reserved for this book by Publication committee Edition : First Edition V. S. 2073 (2017) ISBN: 978-81-935810-0-1 Printer: Pragati Offset Pvt. Ltd. 17, Red hills Hyderabad 500 004, Telangana, India Available at : Shree Raj Saubhag Satsang Mandal Shree Raj Saubhag Ashram, Saubhag Para, Sayla - 363 430. District Surendranagar, Gujarat, India Tel.: +91 2755 280533 e-mail: [email protected] website: www.rajsaubhag.org Shree Raj Saubhag Satsang Mandal 34 Shanti Niketan, 5th floor, 95-A Marine Drive, Mumbai 400 002, India Tel: +91 22 2281 3618 Institute of Jainology India B - 101 Samay Apartment, near Azad Society, Ahmedabad 380 015, Gujarat, India Tel: +91 7926762082 Gujarat Vishwakosh Trust Near Rameshpark Society, Near Usmanpura, AUDA Garden Road, Ahmedabad 380 013, India Tel: +91 7927551703 Cost: Rs. 400 Contents 1. Shrimad Rajchandra’s Life Sketch 11 2. Shrimad Rajchandra’s Message 23 3. Shrimad Rajchandra & Mahatma Gandhi 87 4. Three Letters 107 5. Some Memoirs about Shrimad Rajchandra 137 by Gandhiji Mahatma 6. From ‘My Experiments’ with Truth’ 159 7. Discussions on Shrimad Rajchandra by 169 Mahatma Gandhi 8. The Divine Touch of a Pre-eminent Personality 187 9. Shrimad Rajchandra’s Life Timeline 204 10. Shrimad’s Final Poem 207 5 Preface The first meeting between Shrimad Rajchandra and Mahatma Gandhi was an event that will be noted in world history. -
Interpreting Gandhi's Hind Swaraj
PERSPECTIVE their victims. He backs up his criticism of Interpreting Gandhi’s Hind Swaraj these professions in Hind Swaraj with a later suggestion for their nationalisation Rudolf C Heredia (CW, 68:97). Rationalist materialism: Technology is Gandhi’s Hind Swaraj is not rejection of the liberative contribution of but the expression of science, which in modern civilisation becomes an uncompro- modernity. Rather his effort can be interpreted as an attempt to mising rationalism. For Gandhi this is but integrate these positive elements with a liberating re-interpretation of a dangerously truncated humanism. His tradition. With his critique from within the tradition, Gandhi becomes incisive remark is much to the point: “Just the great synthesiser of contraries within and across traditions. as dirt is matter misplaced, reason misplaced is lunacy! I plead not for the suppression of Reason, but for a due GANDHI’s Hind Swaraj (HS) is surely a be overcome in our own consciousness recognition of that in us which sanctifies foundational text for any understanding of first [Nandy 1983:63]. Unless this ‘Intimate reason itself” (CW, 6:106). Certainly, the man and his mission. In dialogue with Enemy’ was exorcised and exiled, unless Gandhi is right in insisting on the un- the text in its context, with the author and we addressed this ‘Loss and Recovery of reasonableness of not setting any limits to among ourselves, we hope to locate the Self Under Colonialism’ (ibid), we would reason. text within it’s own horizon of meaning always be a people enslaved by one power More recently a post-modern world has and then interrogate it from within our or another, whether foreign or native. -
Unto This Last a Paraphrase
Unto This Last A Paraphrase * by M. K. Gandhi Unto This Last by John Ruskin was first published in 1860 as a series of articles in Cornhill Magazine. In 1908 Gandhi serialized a nine-part paraphrase of Ruskin’s book into Gujarati in Indian Opinion and later published it as a pamphlet under the title Sarvodaya (The Welfare of All). Valji Govind Desai retranslated Gandhi’s paraphrase into English in 1951 under the title Unto This Last: A Paraphrase. It was revised in 1956. The 1956 text is re-issued here. © The Navajivan Trust Translator’s Note In a chapter in his Autobiography (Part IV, Chapter XVIII) entitled ‘The Magic Spell of a Book’ Gandhiji tells us how he read Ruskin’s Unto This Last on the twenty-four hours’ journey from Johannesburg to Durban. ‘The train reached there in the evening. I could not get any sleep that night. I determined to change my life in accordance with the ideals of the book.…I translated it later into Gujarati, entitling it Sarvodaya.’ Sarvodaya is here re-translated into English, Ruskin’s winged words being retained as far as possible. At the end of that chapter Gandhiji gives us a summary of the teach- ings of Unto This Last as he understood it: 1. The good of the individual is contained in the good of all. 2. A lawyer’s work has the same value as the barber’s, as all have the same right of earning their livelihood from their work. 3. A life of labour, i.e. the life of the tiller of the soil and the handi- craftsman is the life worth living.