The school-goers will restore hand-spinning to its respectable status. They will hasten the process of making Khaddar fashionable. For no mother, or father, worth the name will refuse to wear cloth made out of yarn spun by their children. And the scholars' practical recognition of art will compel the attention of the weavers of India. If we are to wean the Punjabi from the calling not of a soldier but of the murderer of innocent and free people of other lands, we must give back to him the occupation of weaving. The race of the peaceful Julahis of the Punjab is all but extinct. It is for the scholars of the Punjab to make it possible for the Punjabi weaver to return to his innocent calling.
I hope to show in a future issue how easy it is to introduce this change in the schools and how quickly, on these terms, we can nationalise our schools and colleges. Everywhere the students have asked me what new things I would introduce into our nationalised schools. I have invariably told them I would certainly introduce spinning. I feel, so much more clearly than ever before that during the transition period, we must devote exclusive attention to spinning and certain other things of immediate national use, so as to make up for past neglect. And the students will be better able and equipped to enter upon the new course of studies.
Do I want to put back the hand of the clock of progress? Do I want to replace the mills by hand-spinning and hand-weaving? Do I want to replace the railway by the country cart? Do I want to destroy machinery altogether? These questions have been asked by some journalists and public men. My answer is: I would not weep over the disappearance of machinery or consider it a calamity. But I have no design upon machinery as such. What I want to do at the present moment is to supplement the production of yarn and cloth through our mills, save the millions we send out of India, and distribute them in our cottages. This I cannot do unless and until the nation is prepared to devote its leisure hours to hand-spinning. To that end we must adopt the methods I have ventured to suggest for popularising spinning as a duty rather than as a means of livelihood.
SWADESHI
In criticising my article entitled 'The Music of the Spinning Wheel!' the "Leader" the other day attributed to me the ideas that I have never entertained. And it is necessary for the purpose of understanding the true value of Swadeshi, to correct some of the current fallacies. The Leader considers that I am putting back the hands of the clock of progress by attempting to replace mill-made cloth and mill-spun yarn by hand-woven and hand-spun yarn. Now, I am making no such attempt at all. I have no quarrel with the mills. My views are incredibly simple. India requires nearly 13 yards of cloth per head per year. She produces, I believe, less than half the amount. India grows all the cotton she needs. She exports several million bales of cotton to Japan and Lancashire and receives much of it back in manufactured calico although she is capable of producing all the cloth and all the yarn necessary for supplying her wants by hand-weaving and hand-spinning. India needs to supplement her main occupation, agriculture, with some other employment. Hand-spinning is the only such employment for millions. It was the national employment a century ago. It is not true to say that economic pressure and modern machinery destroyed hand-spinning and hand-weaving. This great industry was destroyed or almost destroyed by extraordinary and immoral means adopted by the East India Company. This national industry is capable of being revived by exertion and a change in the national taste without damaging the mill industry. Increase of mills is no present remedy for supplying the deficiency. The difficulty can be easily supplied only by hand-spinning and hand-weaving. If this employment were revived, it would prevent sixty million rupees from being annually drained from the country and distribute the amount among lacs of poor women in their own cottages. I therefore consider Swadeshi as an automatic, though partial, solution of the problem of India's grinding poverty. It also constitutes a ready-made insurance policy in times of scarcity of rain.
But two things are needful to bring about the needed revival—to create a taste for Khaddar and to provide an organisation for the distribution of carded cotton and collection of yarn against payment.
In one year, by the silent labour of a few men, several thousand rupees have been distributed in Gujarat among several thousand poor women who are glad enough to earn a few pice per day to buy milk for their children, etc.
The argument does not apply to the sugar industry as the "Leader" has attempted. There is not sufficient cane grown in India to supply India's wants. Sugar was never a national and supplementary industry. Foreign sugar has not supplanted Indian sugar. India's wants of sugar have grown and she therefore imports more sugar. But this importation does not institute a drain in the sense in which importation of foreign cloth does. Production of more sugar means more scientific agriculture, more and better machinery for crushing and refining. The sugar industry therefore stands on a different platform. Swadeshi in sugar is desirable, Swadeshi in cloth is an urgent necessity.
The Swadeshi propaganda has been going on in a more or less organised manner now for the past eighteen months. Some of its results are surprising and gratifying. It has taken a fairly firm hold in the Punjab, Madras and the Bombay Presidency. Hand spinning and hand-weaving are steadily increasing in these parts. Several thousand rupees have been distributed in homes where women never did any work before. And if more work of this kind has not been done, it is due to want of workers.