All-Round Village Development

A village unit as conceived by me is as strong as the strongest. My imaginary village consists of 1,000 souls. Such a unit can give a good account of itself, if it is well organized on a basis of self-sufficiency

Harijan, 4-8-1946

The villagers should develop such a high degree of skill that articles prepared by them should command a ready market outside. When our villages are fully developed there will be no dearth in them of men with a high degree of skill and artistic talent. There will be village poets, village artists, village architects, linguists and research workers. In short, there will be nothing in life worth having which will not be had in the villages. Today the villages are dung heaps. Tomorrow they will be like tiny gardens of Eden where dwell highly intelligent folk whom no one can deceive or exploit.

The reconstruction of the villages along these lines should begin right now. The reconstruction of the villages should not be organized on a temporary but permanent basis.

Graft, art, health and education should all be integrated into one scheme. Nai Talim is a beautiful blend of all the four and covers the whole education of the individual from the time of conception to the moment of death. Therefore, I would not divide village uplift work into water-tight compartments from the very beginning but undertake an activity which will combine all four. Instead of regarding craft and industry as different from education I will regard the former as the medium for the latter. Nai Talim therefore ought to be integrated into the scheme

Harijan, 10-11-1946

If rural reconstruction were not to include rural sanitation, our villages would remain the muckheaps that they are today. Village sanitation is a vital part of village life and is as difficult as it is important. It needs a heroic effort to eradicate age-long insanitation. The village worker who is ignorant of the science of village sanitation, who is not a successful scavenger, cannot fit himself for village service.

It seems to be generally admitted that without the new or basic education the education of millions of children in India is well-nigh impossible. The village worker has, therefore, to master it and become a basic education teacher himself.

Adult education will follow in the wake of basic education as a matter of course. Where this new education has taken root, the children themselves become their parents' teachers. Be that as it may, the village worker has to undertake adult education also.

Woman is described as man's better half. As long as she has not the same rights in law as man, as long as the birth of a girl does not receive the same welcome as that of a boy, so long we should know that India is suffering from partial paralysis. Suppression of woman is a denial of Ahimsa. Every village worker will, therefore, regard every woman as his mother, sister or daughter as the case may be, and look upon her with respect. Only such a worker will command the confidence of the village people.

It is impossible for an unhealthy people to win Swaraj. Therefore we should no longer be guilty of the neglect of the health of our people. Every village worker must have a knowledge of the general principles of health.

Without a common language no nation can come into being. Instead of worrying himself with the controversy about Hindi-Hindustani and Urdu, the village worker will acquire a knowledge of the Rashtrabhasha which should be such as can be understood by both Hindus and Muslims.

Our infatuation for English has made us unfaithful to provincial languages. If only as penance for this unfaithfulness the village worker should cultivate in the villagers a love of their own speech. He will have equal regard for all the other languages of India, and will learn the language of the part where he may be workings and thus be able to inspire the villagers there with a regard for their own speech.

The whole of this programme will, however, be a structure on sand if it is not built on the solid foundation of economic equality. Economic equality must never be supposed to mean possession of an equal amount of worldly goods by everyone. It does mean, however, that everyone will have a proper house to live in, sufficient and balanced food to eat, and sufficient Khadi with which to cover himself. It also means that the cruel inequality that obtains today will be removed by purely non-violent means

Harijan, 18-8-1940