Women’s Involvement In Gandhi’s Constructive Programmes

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International Journal of Innovative Research and Advanced Studies (IJIRAS)Volume 4 Issue 6, June 2017ISSN: 2394-4404Women’s Involvement In Gandhi’s Constructive ProgrammesSeema ThakurHimachal Pradesh University, ShimlaAbstract: Gandhi wanted Independent India with its own vision that would be based on the combination of ancientIndian institutions along with scientific outlook. In his programme Gandhi wanted to de- construct the existing Britishimperialist legacies and wanted to construct a system based on the decentralisation of the economy and polity. He wantedthat the society should get rid of the evils based on the feudal- values and society should be perfect democracy withminimum constrains. Chapter deals with women contribution to Gandhian constructive programme.Most of us know Gandhi as the man who led our strugglefor freedom from British rule. But while fighting for politicalindependence, he desired to prepare the people for a newsocial order so that when independence came it would becomplete. Gandhi wanted Independent India with its ownvision that would be based on the combination of ancientIndian institutions along with scientific outlook. In hisprogramme Gandhi wanted to de- construct the existingBritish imperialist legacies and wanted to construct a systembased on the decentralization of the economy and polity. Hewanted that the society should get rid of the evils based on thefeudal- values and society should be perfect democracy withminimum constrains. Chapter deals with women contributionto Gandhian constructive programme.He struggle for Puran Swaraj for all irrespective of theircaste, class or religion. This meant building up or constructingthe nation through nonviolent and truth full means.Constructive programmes formed an integral part of Gandhi’snon-violent struggle for independence. He maintained thatnonviolence was the way to achieve India’s independence. Itwas meant to revolutionize the nation’s outlook in all thespheres of life. In a radical reconstruction, it aimed atpreparing the nation politically, economically, socially andmorally for the impending struggle against BritishImperialism. Gandhi firmly believed that India’s real Swarajwould be attained through the constructive programmes.According to Gandhi; the constructive programme mayotherwise and more fittingly be called construction of PuranSwaraj or complete independence by truthful and non-violentmeans. Effort for construction of independence so calledthrough violent and, therefore, necessarily untruthful meansPage 223we know only too painfully. Look at the daily destruction ofproperty, life and truth in the present war. Completeindependence through truth and non-violence means theindependence of every unit, be it the humblest of the nation,without distinction of race, color or creed. This independenceis never exclusive. It is, therefore, wholly compatible withinterdependence within or without. Practice will always fallshort of the theory, even as the drawn line falls short of thetheoretical line of Euclid. Therefore, complete independencewill be complete only to the extent of our approach in practiceto truth and non-violence.Gandhi said that for my purpose, which is to convince thereader of the necessity of following out the constructiveprogramme in the non-violent effort, the acceptance of myargument about the ineffectiveness of violence for theattainment of independence is not required. The reader iswelcome to the belief that independence of the humblest unitis possible under a scheme of violence, if this effort enableshim also to admit that is a certainty through the completeexecution of the programme by the nation.Constructive programmes in its entirety were to enablethe masses to emerge out of bondage into freedom and out ofeconomic and social deprivation into self-reliance and out ofstate of alienation into deprivation into creative cooperativeliving. Hence various items of the constructive programmewere given due importance in the political movement startedunder Gandhi’s leadership. In fact, implementation of some ofthese items was the first prerequisite for the success of thepolitical programmes. For instance, the programme of boycottof foreign goods that formed an important item of all thepolitical movements led by him could hardly succeed withoutwww.ijiras.com Email: contact@ijiras.com

International Journal of Innovative Research and Advanced Studies (IJIRAS)Volume 4 Issue 6, June 2017emphasizing the need for Swadeshi, which was one of thecentral planks of constructive programmes.Again Hindu-Muslim unity, another significant item ofconstructive programme, was considered imperative for thesuccess of India’s struggle for independence. Becausecommunal question was, in the fact, the trump card which thebureaucracy used frequently to defeat Congress and allnationalists in the game of politics in India. Consequently inthe annual session of the Indian National Congress held atNagpur, in December 1920, a resolution was passed, whichcalled upon public associations to advance Khadi, HinduMuslim unity . to reform Hinduism in the matter of itstreatment of the suppressed classes. It also includedprohibition in its programme.In a way congress made in very tactful move by linkingconstructive programmes with the political movement, for itput the Government on their nerves because any suppressionof this campaign identified the Government with thepromoters of an evil in the society that weakened the moralfoundation of its rule. Further, it added new dimension to thepolitical movement for it implied that the object of nationalistmovement was not only freedom from external control burfrom internal weaknesses also. More precisely, its aim was toput the social structure on strong moral foundation. But healso realized that complete transformation would be a gradualprocess over a long period of time. The just society, Gandhiheld, could not be build by any short violent cuts to successfor it would not drop from heaven all of a sudden one finemorning. But it had to be build up brick by brick by corporateself-effort.Describing the efficacy of the constructive programmes,which he labelled as national ammunition, Gandhi said, it willsteady and calm us and make us industrious and fit for Swarajand will cool our blood.He further added, my work of social reform was in noway less than or subordinate to political work, in fact, thiswork of self-purification is hundred times dearer to me thanwhat is called purely political work. Because he believed thathandling of Satyagraha without constructive programmeswould be like a paralysed hand attempting to lift a spoon.He listed eighteen items in his programme includingpopularisation of Khadi, Hindu-Muslim unity, removal ofuntouchability, prohibition, upliftement of women, villageindustries, village sanitation, etc. Each item of the constructiveprogramme was designed to have worth and value by and initself, remarked J. B. Kripalani, as it strengthen the nation byeliminating from its life some of the drawbacks in itscharacter, which were largely responsible for our slavery.Reaffirming his faith, Gandhi said: Its whole fulfilment iscomplete independence.Though Gandhi emphasized that Satyagraha was an aid toconstructive programme yet the best training for Satyagrahacome through constructive programme, for he believed that asthe violent soldier has to be trained and discipline, so must bethe non-violent soldier. As in some countries the whole adultpopulation is trained and disciplined for total war, so must thewhole nation, which was expected to join the fight forfreedom, be trained and disciplined for Satyagraha and forreconstruction of the country, which is possible only throughthe constructive programme, remarked Gandhi. In otherPage 224ISSN: 2394-4404words, he believed that the qualities that freedom wasexpected to energies could be brought into play byconstructive activities.According to Gandhi constructive programmes were to beperformed of its own accord, which was purely a moral action,strengthening morality and character of man. In addition tocooperation and mutual aid, self-reliance and self-help formedan intrinsic part of constructive programmes whichconcertized expression of the spirit of non-violence whilebuilding it up from below, i.e. grassroots. Thus, Gandhi’sconstructive programme was a comprehensive revolution as itwas based upon the revaluation of basic values.In this sphere also Gandhi wanted women to play animportant role. He asserted that more than a militarycampaign, constructive work calls for superior qualities liketolerance, renunciation, sacrifice, perseverance and penanceand who could better exhibit these qualities than women.Interestingly, but not surprisingly, inspired by Gandhi’sappeals women took up various activities of constructiveprogrammes along with the political activities of nationalistmovement and carried them successfully.Though constructive programmes included eighteen itemsyet women by and large participated intensely in thepromotion of Khadi, Hindu-Muslim unity, removal ofuntouchability, prohibition and emancipation of women.However, they also contributed in some other items ofconstructive programmes including promotion of villageindustries, village sanitation and education in health andhygiene and propagation of national language. Theirparticipation in these programmes has been discussed below indetail.KHADIGandhi attaches the greatest importance to Khadi of allthe items included in his constructive programmes. Hebelieved that spinning of Charkha and wearing of Khadi werethe twin evocative and inspiring symbols, to arouse a sense ofself-reliance and a nationalist zeal among Indian people.British Colonialism destructed India’s cottage industries andvillage handicrafts. It caused untold misery to the masses andin this entire process women were the greatest sufferers asthey were not only ousted from their traditional employmentbut were also not provided any alternative skill or work.Gandhi said that Khadi is a controversial subject. Manypeople think that in advocating Khadi I am sailing against aheadwind and am sure to sink the ship of Swaraj and that I amtaking the country to the dark ages. I do not propose to arguethe case for Khadi in this brief survey. I have argued itsufficiently elsewhere. Here I want to show what everyCongressman, and for that matter every Indian, can do toadvance the cause of Khadi. It connotes the beginning ofeconomic freedom and equality of all in the country. Theproof of the pudding is in the eating. Let everyone try, and heor she will find out for himself or herself the truth of what Iam saying Khadi must be taken with all its implications. Itmeans a wholesale Swadeshi mentality, a determination to findall the necessaries of life in Indian and that too through thelabour and intellect of the villagers. That means a reversal ofthe existing process.www.ijiras.com Email: contact@ijiras.com

International Journal of Innovative Research and Advanced Studies (IJIRAS)Volume 4 Issue 6, June 2017Gandhi envisaged that Swadeshi had a distinctiverelevance and significance for ameliorating women’scondition, as it could provide work to the semi- starved, semiemployed women of India. He, therefore, urged women fromall sections of society to take to spinning and weaving as heopined that for the middle class women the charkha couldsupplement the income of the family, for poverty strickenwomen it was undoubtedly a means of livelihood also, forwidows it should be a loving companion, and finally, the eliteeducated and well-off women should spin as a duty in order tolink up their lives with those of their poor country women.Gandhi further linked the Swadeshi movement withwomen’s dharma, which they need to follow themselves andalso inculcate in their children. As he advised, if you wish aprosperous future for your children you should leave them as alegacy the idea that it is adharma to obtain our needs byimports. Gandhi even exhorted women that the economic andmoral salvation of India rests mainly on you. The nationsimply cannot be kept without Swadeshi. From the time thatwomen gave up spinning began the economic and spiritualdegradation of the people. It is no exaggeration to say thatIndia’s freedom hangs solely by a cotton thread.He, therefore, perceptively implored India women to helpvigorously and effectively in the building up of a free India bytaking up Swadeshi, because, in Swadeshi there is an effectiveway to Swaraj and vindication of the national honour. Themain burden of the task of propagating Swadeshi lay on thewomen of India and they must rise to the occasion, advertedGandhi.Women responded to Gandhi’s call with indefatigablezeal and enthusiastically worked for its implementation.Saraladevi Chaudhurani poured her heart and soul and gave aconcrete shape to the sinning as like Gandhi, she also regardedcharkha as the foundation of Swaraj. She was apparently thefirst woman to address public meetings wearing Khadi sareesand became a trend-setter as many women of Lahore followedher example and started wearing Khadi sarees. She extensivelytoured many parts of the north India and delivered speeches topopularize Khadi and spinning. The burden of her discourseswas India's deep poverty, which Sarala Devi argued could beremedied only through Swadeshi. She considered that thefoundation of British Raj was made on the ashes of thespinning wheel. She further told people that the hand that spunin India used to supply the nation with food and comfort andnow the revival and protection of a dead art, the remodellingof India homes, the reclothing of India by India’s own hands isthe alpha and omega of Swaraj.She organized spinning committees and started spinningclasses at various places in Lahore. While spinning she used tosing, turn, turn the wheel, the spinning wheel do turn, ye girlsof India with Gandhi’s ardour burn. She also established‘Lakshmir Bhandar,’ a centre for selling Swadeshi articles.Later on she established more such institution to sell Swadeshigoods.For Maniben Nanavati also Khadi work was of crucialimportance, as she also perceived a vital relation betweenspinning and freedom. Spinning, therefore, became a integralpart of her life. She used to spin even while talking to peoplediscussing important issues in meetings and assemblies. In1934, she along with Jayaben Desai, Shirin and Sunaben RaoPage 225ISSN: 2394-4404started a Khadi mandir at Vile Parle, Bombay in whichspinning was taught to women. Charkha chala chala ke lengeswaraj lenge was her favourite line while spinning. Peopleused to call him Khadiben.To start Khadi work in Orissa Subhadra Mahatab formedGandhi Karma mandir. She delivered speeches at variousplaces explaining people the significance of Khadi and alsotaught spinning and carding to women. Kasturba Gandhi toomoved from village to village exhorting the people that everyIndian should take an oath to use Khadi and buy it as much aspossible.Rajkumari Amrit Kaur, princess of Kapurthala, organiseda spinners association in Punjab and extensively promoted theuse of Khadi. She suggested that every town should have acommittee of women, where they should spin at least an hourdaily, because with every thread we draw, we are helping themend the broken warp and woof of the fabric of our nationallife. In any event Khadi should receive our full patronage, iffor no other reason than that it brings economic relief towomen.Gangabehn Mujumdar an illiterate women who was anardent spinner went to the hutments and taught the poorfamilies how to earn supplementary income by spinning andweaving Khadi. She also organized women’s meetings atvarious places asking them to take a vow that they would useKhadi henceforth. She believed that popularization ofSwadeshi would help in bringing Swaraj nearer. RamadeviChoudhary became member of spinning committee of Orissaand started propagating Khadi among her relatives, servants,neighbours etc. Lajjawanti addressed meeting in Lahore andurged people to stick to Swadeshi. she alongwith other womenvolunteers sold Khadi in front of the respectable families ofLahore. Urmila Shastri a congress worker of Uttar Pradeshaddressed a meeting of prostitutes in which they took an oathto wear Khadi only.Women belonging to different communities also carriedthe work for popularising Khadi. Among the Muslim womenAbida Bano Begum, Ali matriarch popularly known as BeeAmma was prominent. She toured extensively in the Punjab topeach the message of Swadeshi. Mrs Haji Yousuff opened agirl’s spinning school, Khwaja Begum too not only startedwearing Khadi but also went to cities to inspire women to spinand wear Khadi. Mrs Hasan Imam, Mrs Mohamed Ali, famouspoet and journalist Mrs Nishant Begum etc was yet anotherwomen to came forward to popularised Khadi. Even womenfrom royal Muslim families too learnt spinning of Khadi.Among Parsi women Mithubehn petit, Perin Captain,Goshiben Captain etc replace their silk saries with Khadisaries. Christian women also didn’t leg behind in thispropaganda work of Khadi. Mirabehn (Madeleine Slade) atrue followers of Gandhi started on a Khadi tour throughoutthe country to make vigorous propaganda for the use of Khadi.Thus Khadi work always remained dear to women’s heartand they vigorously participating in popularising Swadeshimovement in a successful manner. In fact the entire Khadimovement was depended on them. Moreover women werealso benefited by the Swadeshi movement because for themspinning and weaving Khadi proved not only as a means oftheir self reliance but also as a common bond uniting womenfrom widely divergent section of society. National Movementwww.ijiras.com Email: contact@ijiras.com

International Journal of Innovative Research and Advanced Studies (IJIRAS)Volume 4 Issue 6, June 2017also spread up by the propagation of Khadi because it madepossible the boycott of foreign cloth programmes of congress.REMOVAL OF UNTOUCHABILITYGandhi works for all depressed persons of the society.One of his key elements of National constructive programmewas treating untouchables as fellow of human being. Heregarded untouchability as a blot on Hinduism and a socialcurse, which has no justification whatsoever neither religiousnor moral or social. It is against the fundamental Principal ofhumanity and dictates of reason that a man should by merereason of birth be forever regarded as an untouchable, evenunapproachable and unseeable.Gandhi spent his whole life fighting the evil ofuntouchability and gave the name Harijan, the people of theGod, to the so called untouchables, to emphasise that theywere also as much the men of God as the other people were.He emphatically said that he would prefer rather thatHinduism died than did untouchability live.Gandhi said that at this time of the day it is unnecessary todilate upon the necessity of the removal of this blot and curseupon Hinduism. So far as the Harijans are concerned, everyHindu should make common cause with them and befriendthem in their awful isolation. Such isolation as perhaps theworld has never seen in the monstrous immensity onewitnesses in India. I know from experience how difficult thetask is but it is steep and narrow. There are many slipperyascents and many deep chasms. They have all to negotiatewith unfaltering step before we can reach the summit andbreathe the fresh air of freedom.Again owing to women’s superior capacity forrenunciation and penance Gandhi considered theirinvolvement vital for the eradication of this evil. He regardedit a movement of self purification in which, women were anyday more efficient than men. Therefore, he asked women torise to the occasion and remain in the forefront. If the Hinduheart was to be cured of the taint of untouchability womenmust do the lion’s share of the works.He wanted them to root out this evil from their hearts andserve the Harijan’s boys and girls as they serve their ownchildren. He remarked that if you considered un

to Gandhian constructive programme. He struggle for Puran Swaraj for all irrespective of their caste, class or religion. This meant building up or constructing the nation through nonviolent and truth full means. Constructive programmes formed an integral part of Gandhi’s

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