Reviving Gandhian Principles: Khadi and Village Industries as Catalysts for Rural Empowerment and Economic Sustainability in Post-Pandemic India

- By Dr Ramanand Pandey* and Dr Bhaskar Kumar Kakati#

Abstract

The Covid-19 pandemic exacerbated existing socio-economic disparities in India, particularly affecting rural and informal sectors. To address these challenges, this paper explores the potential of Khadi and Village Industries as a sustainable alternative for rural populations. By delving into Mahatma Gandhi's philosophy, we examine the core principles of self-reliance, autonomy, indigenous knowledge systems, and the eradication of untouchability that underpin Khadi. We argue that Gandhi's vision of Khadi as a symbol of nationalism, social equality, and economic empowerment remains relevant today. By promoting Khadi, we can foster rural development, alleviate poverty, and create sustainable livelihoods. This paper concludes by emphasizing the need for organizational reforms, fair wage distribution, and skill development to realize the full potential of Khadi and Village Industries in contemporary India.

Introduction

The Covid-19 pandemic has had a profound and far-reaching impact on global economies and public health systems. India, particularly, experienced severe consequences, especially within its informal sector (Kakati, 2021). The pandemic triggered a mass exodus of urban informal workers to their rural hometowns, leading to significant economic disruptions, shifts in intra-household labour dynamics, and setbacks in women's empowerment (Srivastava, 2020). These developments exacerbated existing socio-economic disparities and marginalized vulnerable populations.

Rural-urban migration has long been a significant phenomenon in India, driven by the search for employment and better livelihood opportunities (Register General of India, 2011). This migration not only impacts rural economies but also contributes to urban poverty, social unrest, and environmental degradation. The agricultural sector, despite being the primary source of employment, is increasingly perceived as an unsustainable livelihood option. India's low farmer-to-non-farmer ratio, significantly lower than that of developed nations like the USA and the European Union, highlights the sector's limitations (Kalam & Singh, 2011). Furthermore, the National Sample Survey Organization's 59th Round survey revealed that a substantial portion of Indian farmers are seeking alternative livelihoods (NSSO, 2005).

Given the declining viability of agriculture, it becomes imperative to explore alternative economic opportunities, particularly in rural areas. Previous studies have underscored the potential of rural industries, such as Khadi and Village Industries, to alleviate rural poverty and generate employment (Agarwal, 1998; Ghosh, 2020). This study delves into the relevance of Mahatma Gandhi's philosophy in promoting Khadi and Village Industries. By examining this, we aim to illuminate the potential of these industries as a sustainable alternative for rural populations and contribute to poverty reduction.

Conceptualizing the Gandhian Khadi

Khadi, often referred to as khaddar, is a distinctive type of fabric characterized by its rough texture and hand-woven craftsmanship. In the Indian context, Khadi specifically denotes hand-spun and hand-woven textiles, embodying the principles of self-reliance and traditional craftsmanship. During the early decades of the twentieth century, Mahatma Gandhi emerged as a pivotal figure in popularizing Khadi, particularly through his call to boycott foreign goods. This movement aimed to dismantle the monopolistic practices of mill owners who were depriving handloom weavers of essential yarn, seeking to create a controlled market for their products (Sinha, 2018).

Gandhi’s philosophy regarding Khadi was deeply intertwined with his broader socio-economic vision for India. He observed that the reliance on machine-made textiles not only marginalized local artisans but also perpetuated economic dependency on foreign entities. Hand-spun yarn, although expensive and often of inferior quality, became a rallying point for Gandhi. He actively engaged in spinning the yarn himself and inspired others to take up this practice, thereby promoting a culture of self-sufficiency and empowerment among local weavers.

The conceptual framework of Gandhian Khadi is articulated through four fundamental principles: self-reliance, autonomy, indigenous knowledge systems, and the eradication of untouchability. For Gandhi, Khadi transcended its material form; it represented a symbol of nationalism, social equality, and self-reliance. He firmly believed that the reconstruction of Indian society and the practice of Satyagraha- nonviolent resistance against colonial rule—could only flourish through the widespread adoption of Khadi (Joshi, 2002).

In a significant interview with Indulal Yagnik on March 19, 1922, published in Navajivan, Gandhi articulated his vision of Khadi as a vehicle for uplifting the Antyajas (oppressed classes) and fostering communal harmony between Hindus and Muslims, ultimately positioning Khadi as an instrument of peace (Gandhi, 2002 a). Further emphasizing this idea, in a letter written from Sabarmati Jail on March 12, 1922, to Abdul Bari, he underscored the spiritual essence of the charkha (spinning wheel) and khaddar (handspun cloth). For Gandhi, these symbols represented a kinship among various communities and highlighted the suffering of the impoverished who were grappling with hunger and disease (Ibid).

Moreover, Gandhi articulated that Khadi was not merely a fabric but a manifestation of India’s potential for economic self-sufficiency. He used it as a means to convey to the British colonial rulers the dignity inherent in poverty and the egalitarian spirit of Indian civilization (Jain, n.d.). He envisioned Khadi as a unifying force among Indians, embodying their quest for economic independence and equality (Parel, n.d.). By encouraging voluntary service to the nation, Gandhi sought to cultivate a sense of solidarity among Indians, reinforcing the idea that promoting Khadi also meant revitalizing India's textile industry, which had suffered under British colonial exploitation. Thus, Khadi became emblematic of rural economic regeneration and diversification (Jain, n.d.). It represented the core values of unity, equality, and economic freedom, with the potential to alleviate unemployment and poverty.

While Khadi was a significant element of Gandhi’s strategy for achieving economic liberation, he did not intend for it to be the primary livelihood for every individual. Instead, he envisioned Khadi as a supplementary means of sustenance, a practice people could engage in when they faced unemployment or in emergencies when other livelihoods were not accessible. Nevertheless, Gandhi urged the Indian populace to adopt Khadi as their preferred fabric, advocating for the complete removal of foreign textiles from the market to pave the way for India's economic independence (Gandhi, 2002 c).

In the context of Gandhian economic philosophy, Khadi transcended being merely a product; it served as a political instrument for achieving both economic and political liberation. Gandhi viewed Khadi as embodying human values, contrasting sharply with mill-made textiles, which he saw as merely reflecting monetary value. He argued that the use of Khadi would provide a small yet significant return to the impoverished, who had long suffered under the exploitation of wealthier classes. He believed that even this modest return could collectively make a substantial difference in the lives of rural communities (Ibid).

While Khadi was central to Gandhi’s constructive program, it is essential to understand that he did not perceive it as the singular defining characteristic of village industries. Khadi functioned as a social campaign aimed at strengthening the national movement and fostering dialogue in a stratified society (Kantha, n.d.). Through the promotion of Khadi, Gandhi sought to elevate the status of physical labour, which he regarded as a crucial component of economic vitality.

In summary, the concept of Gandhian Khadi can be delineated through the following key points:

• Khadi is not merely a fabric; it serves as a powerful tool for achieving economic freedom and self-reliance.
• According to Gandhi, Khadi symbolizes unity among the diverse populations of India.
• It functions as a political weapon aimed at mobilizing the Indian populace in their quest for political freedom.
• Nai-Talim, or basic education, is the foundational principle underpinning the Khadi movement.

Through this multi-faceted understanding, Khadi emerges as a profound symbol of Gandhi’s vision for an equitable and self-reliant India, emphasizing the intertwined nature of economic empowerment and social justice.

Relevance of Gandhi for the Promotion of Khadi and Village Industry

The complexities of poverty and economic disparity in contemporary India illuminate a profound need for a holistic approach to development—one that emphasizes not only growth but also equity. As highlighted by Sabharwal and Reddy (2009), while economic growth is a necessary condition for poverty reduction, it is not sufficient in itself. This assertion is echoed by Pawar (2020), who emphasizes that economic development loses its meaning if it does not prioritize human well-being. The stark reality of increasing wealth inequality in India underscores this point. For instance, the Oxfam report Time to Care: Wealth Inequality and Unpaid Care Work for Women in India reveals that in 2019, the wealth of the top 10 percent of the population accounted for a staggering 74.3 percent of the nation’s total wealth, while the bottom 50 percent held a mere 2.8 percent. Such disparities challenge the simplistic notion that economic growth inherently alleviates poverty, and indeed, evidence suggests that poverty has persisted or even intensified despite claims of enhanced growth (Singh, 2012).

To effectively combat rural poverty, the promotion and development of village industries are crucial (Agarwal, 1998). The interaction between the agricultural sector and non-farm employment opportunities is essential for ensuring the well-being of rural populations, as highlighted by Kundu and Chakrabarti (2015). However, industrialization in rural areas must be approached with caution, considering its socio-economic impacts. For instance, land acquisition for industrial projects, such as Special Economic Zones (SEZs), often results in the displacement of rural populations, who typically lack bargaining power. Reports indicate that the anticipated job creation from SEZs is disproportionately low compared to the number of people displaced due to land acquisition (Parwez & Vinod , 2016).

This scenario begs the question: Should the emphasis be on maximizing production with minimal employment, or on achieving production alongside equitable income distribution? A balance between economic growth, job creation, and equitable distribution is vital for fostering sustainable and inclusive development in rural areas.

The Khadi and Village (K&V) Industry: A Beacon of Hope

The Khadi and Village Industry sector in India has witnessed remarkable growth in recent years, demonstrating its potential for rural employment, production, and exports. From a production value of Rs. 26,109.08 crores in FY 2013-14, the sector has surged to Rs. 108,297.68 crores in FY 2023-24, marking a substantial 314.79% increase. Similarly, sales have soared from Rs. 31,154.20 crores to Rs. 1,55,673.12 crores, a staggering 399.69% growth. Khadi fabric production has also seen significant growth, rising from Rs. 811.08 crores in FY 2013-14 to Rs. 3,206 crores in FY 2023-24, a 295.28% increase. The demand for Khadi fabrics has also surged, with sales increasing from Rs. 1,081.04 crores to Rs. 6,496 crores over the same period, a 500.90% growth. In terms of employment, the sector has created numerous job opportunities. The total employment has risen from 1.30 crore in FY 2013-14 to 1.87 crore in FY 2023-24, a 43.65% increase. Additionally, new job creation has surged from 5.62 lakh to 10.17 lakh, an 80.96% increase. Approximately 4.98 lakh rural Khadi artisans (spinners and weavers) are involved in Khadi fabric production (PIB, 2024).

This substantial growth underscores the potential of the Khadi and Village Industry sector to contribute to rural economic development, employment generation, and the preservation of traditional crafts.

While the resurgence of the Khadi industry might seem to be a mere homage to Gandhi’s legacy, its relevance extends beyond historical significance. Gandhi’s holistic vision of rural development remains pertinent, especially in the context of the modern K&V industry. One of the key aspects of his approach was the concept of Nai Talim, which emphasizes the all-around development of individuals—particularly in rural areas—through skill-building and education.

Gandhi’s Vision of Self-Reliance and Local Empowerment

Gandhi’s notion of self-reliance significantly shaped his vision for the Khadi industry. He believed that fostering self-reliance among artisans would lead to their economic empowerment and uplift rural communities. Central to this vision was the establishment of local consortia that connected local producers directly with consumers, thus eliminating intermediaries. By doing so, Gandhi aimed to ensure fair compensation for artisans, enhancing their income and living standards (Kakati, 2023). He actively encouraged a boycott of foreign goods, urging people to support locally produced items, particularly Khadi. This initiative was not merely a call for economic nationalism; it was a broader strategy for instilling dignity and self-worth among impoverished rural populations.

Gandhi argued that self-sufficient Khadi production would offer a sustainable livelihood to millions of villagers, enabling them to earn income from their crafts without relying on external forces. This approach was designed to combat poverty and instill a sense of pride and agency within rural communities (Gandhi, 2002 a). In essence, Gandhi’s vision of self-reliance was intricately tied to the Khadi industry, advocating for local production that would ultimately foster economic independence.

Organizational Reform and Strategic Development

Gandhi recognized that merely advocating for Khadi was insufficient; organizational reform was critical for its successful adoption and promotion. He believed that a well-structured organization could create a universal demand for Khadi. This required attention to several essential factors:

1. Quality Improvement: Producers must focus on manufacturing stronger and more uniform yarn that rivals mill-spun alternatives. This could involve enhancing spinning techniques and employing skilled artisans to ensure quality control.
2. Market Understanding: It is crucial to gauge consumer preferences and produce a diverse range of Khadi fabrics that cater to various tastes. By studying market demands, producers can ensure that Khadi remains appealing to a broader audience.
3. Cost Efficiency: Streamlining production processes and optimizing resource use can help reduce costs while maintaining quality. Efficiency in distribution also plays a vital role in making Khadi accessible to consumers.
4. Training and Skill Development: Ensuring that both producers and sellers are well-versed in the nuances of Khadi—ranging from its types to effective sales strategies—is essential for the industry’s growth. This includes understanding the art of marketing and fostering an ethos of honesty and transparency in operations.
5. Cultural Relevance of Exhibitions: Gandhi viewed exhibitions as platforms for education rather than mere sales opportunities. He envisioned exhibitions as means to inspire villagers, highlight the shortcomings of rural life, and promote artistic endeavours within local contexts (Gandhi, n.d.)

The Imperative of Fair Wage Distribution

Gandhi was acutely aware of the inequities within the Khadi industry, particularly regarding wage distribution. He argued against the disparity in wages across regions, asserting that all artisans should receive equal compensation for their labour, irrespective of their geographical location. For instance, it was unjust for a spinner in Bihar to earn less than her counterpart in Gujarat, especially considering that spinning often demands more skill than weaving (Gandhi, 2002 b).

This emphasis on equitable wages reflects Gandhi's broader philosophy of justice and fairness, underpinning the need for a robust framework that addresses wage disparities while recognizing the skill levels involved in various crafts. Such equity is vital for ensuring that all artisans can thrive, fostering a more inclusive and sustainable Khadi industry.

Conclusion

In sum, Gandhi's vision for the Khadi and Village Industry extends far beyond the production of fabric; it encompasses a comprehensive approach to the upliftment of rural communities, the promotion of self-reliance, and the holistic development of individuals. Through initiatives like Nai Talim, Gandhi advocated for skill development that integrated various dimensions of learning, emphasizing the importance of experiential education.

By fostering a direct connection between artisans and consumers, promoting local production, and emphasizing the need for organizational reform, Gandhi laid the groundwork for a sustainable model of economic empowerment. His principles of equal wages and ethical management continue to resonate, reminding us of the importance of honesty and integrity within the industry.

Ultimately, Gandhi's Gandhian approach presents a transformative model for economic empowerment, income generation, and gender empowerment. It underscores the spirit of rural India and advocates for a vision of development that prioritizes equity, sustainability, and the well-being of all individuals. The relevance of Gandhi in contemporary discussions around Khadi and village industries remains profound, offering valuable insights for addressing the complexities of poverty and inequality in India today.

Funding Details: This study is the outcome of the ICSSR, New Delhi-sponsored research project entitled ‘Gandhian Gram Swaraj: Combating mechanism to economic challenges to Covid-19’. The research team received funds from ICSSR, New Delhi to undertake this study.

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* Director, CPRG, A-3, Dhawan Deep Building, 6-Jantar Mantar Road, Janpath, Connaught Place, New Delhi 110001 | Email: ramanand.tiss@gmail.com

# Consultant, Indian Institute of Entrepreneurship, Lammati, Near Games Villages, Guwahati 781029 (Assam) | Email: bhaskarkumarkakati@gmail.com