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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 -
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. -
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. -
International Journal of Social Science and Economic Research
International Journal of Social Science and Economic Research ISSN: 2455-8834 Volume: 05, Issue: 02 "February 2020" SARVODAYA IN ACTION AFTER MAHATMA GANDHI BY ACHARYA VINOBA BHAVE IN POST-INDEPENDENCE INDIA: AN ANALYTICAL STUDY Paritosh Barman Asst. Professor (Political Science), Cooch Behar Panchanan Barma University, Vivekananda Street, Cooch Behar (W.B), India. DOI: 10.46609/IJSSER.2020.v05i02.005 URL: https://doi.org/10.46609/IJSSER.2020.v05i02.005 ABSTRACT Vinayak Narahari Bhave, popularly known as ‘Acharya Vinoba Bhave’ was a saint, moral tribune, a man of God and solace to millions of Indians. Vinoba Bhave describes ‘Sarvoday’ (Universal wellbeing) as the best religion. In reality, all the religions of the World propose well- being, prosperity and happiness of all. Thus ‘Sarvodaya’ incorporates all the religions of the World. Sarvodaya Movement means a way to make an ideal society with truth, love and non- violence. The concept of Sarvodaya was first advocated by Gandhiji as the title of his Gujrati translation of John Ruskin’s “Unto this Last”. Today, Sarvodaya has become a synonym for Gandhian thought. The literary meaning of Sarvodaya is the welfare of all. Sarvodaya is an ideal as well as a movement to uplift all. It is considered as an Indian solution to World problems, Gandhian panacea for socio-economic evils. As the ardent follower of Gandhi, Vinoba Bhave started to practice Sarvodaya in action for making a Sarvodaya Society in India. To make the Indian Nation based on equality, justice and freedom for all, Vinoba launched Bhoodan, Gramdan, Sampattidan Movements to help landless poor and JP left Socialist Party to support Vinoba’s movement in 1954. -
THE SARVODAYA SAMAJ and BEGINNING of BHOODAN MOVEMENT Rutuparna Mohanty, Ph. D. Lecturer in History, Brajrajnagar College, Brajr
Scholarly Research Journal for Humanity Science & English Language, Online ISSN 2348-3083, SJ IMPACT FACTOR 2019: 6.251, www.srjis.com PEER REVIEWED & REFERRED JOURNAL, DEC-JAN, 2020, VOL- 8/37 THE SARVODAYA SAMAJ AND BEGINNING OF BHOODAN MOVEMENT Rutuparna Mohanty, Ph. D. Lecturer in History, Brajrajnagar College, Brajrajnagar, email:[email protected] Abstract In the Post Independence era there was drastic fall in the economic condition of Indian people due to the moral degradation of the political leaders and misappropriation of public property. The rich became richer and the poor became poorer. The poor people suffered on account of social discrimination and exploitation made by the rich, influential and powerful people. To eradicate this problem of socio- economic disparity Gandhiji convened a conference at Sevagram on 13th March 1948. But unfortunately Gandhiji was assassinated on 31st January 1948. So the conference was presided over by Dr. Rajendra Prasad. In this conference Vinoba Bhave advocated for the formation of an organization named ‘Sarvodaya Samaj’. The Samaj was to be comprised of true Gandhian workers. It was to work for the execution of Gandhian constructive programs for the socio- economic uplift of the Indians. The main aim of the Sarvodaya Samaj was to establish a classless society and to bring communal harmony. The first conference of this Samaj was held at Rau in Madhya Pradesh in 1949. The second conference was organized at Angul in Odisha in 1950. Vinoba Bhave launched the historic Bhoodan Movement in April 1951 at Pochampalli in Nalgonda district of Telangana. Gopabandhu Choudhury and Rama Devi of Odisha joined this movement whole heartedly for the socio- economic well being of the people. -
Research Scholar ISSN 2320 – 6101 an International Refereed E-Journal of Literary Explorations Impact Factor 0.793 (IIFS)
Research Scholar ISSN 2320 – 6101 www.researchscholar.co.in An International Refereed e-Journal of Literary Explorations Impact Factor 0.793 (IIFS) CONCEPT OF WEALTH AND SOCIAL TRANSFORMATION: A READING OF JOHN RUSKIN’S UNTO THIS LAST Anupriya Roy Srivastava Lecturer Department of English, Amity School of Languages Amity University, Lucknow Campus, Uttar Pradesh Abstract John Ruskin’s Unto This Last is a critique of the political economy of Victorian England. It deals with the concept of wealth - its production and improper distribution creating imbalance in political economy. This paper analyses Ruskin’s views on workers’ wages, the virtues and vices of masters and operatives, how wealth can be saved from hoarding, about justice in a workplace and how wealth breeds wealth in the true sense of the term. In this short review, it is examined how Ruskin’s observation are relevant in today’s context and how it deals with the problematic of socio-economic circumstances of contemporary society. It particularly concerns his rational ideas on wealth, welfare of the society and empirical observation on ethical responsibilities of every individual that can directly contribute to the growth and development of political economy. John Ruskin’s Unto This Last is a critical essay on social economy of Victorian era in England. It witnesses the devastating and vicious effect of Industrial Revolution, the detrimental effect of the rise of the bourgeois, the subjugation of the lower strata of the society, etc. This paper tends to analyse how Ruskin has aptly shown the conditions and circumstances that determine the establishment of extreme economies in society, how wealth is created, hoarded and amassed by the policy makers and hegemonies who control all the markers of society, how the rich dupe, subjugate and oppress the poor to regulate their progress and to dominate on all the hierarchies of society as wealth is power, and Ruskin conceptualize wealth as “the possession of the valuable by the valiant” (Unto This Last 211).