Part 4

(6) The destruction of hand spinning which I have deplored is due to natural causes, viz. the invention of time-saving appliances and was therefore inevitable.

(7) The Indian farmer is responsible for his own ruin in that he has indolently neglected cotton culture which was once so good.

(8) The best service I can render is therefore to induce the agriculturist to improve the quality of cotton.

(9) The author concludes, 'If instead of filling homes with useless Charkhas he were to start a propaganda for the more intensive cultivation of cotton and particularly for the production of longer staple cotton, his influence would be felt not only at the present day but for many generations to come.'

The reader will thus see, that what I regard as the supreme necessity for the economical salvation of India, the author considers to be rank folly. There is therefore no meeting ground here. And in spite of the prefatory note of the Government of India reproduced by me, the author does represent the Government attitude. I have invited them and the co-operators definitely to make common cause with the people in this movement at any rate. They may not mind its political implications because they do not believe in them. And surely they need not feel sorry if contrary to their expectation, the rise of the Charkha results in an increase in the political power of the people. Instead of waging war against Khadi, they might have popularised its use and disarmed the terrible suspicion they labour under of wishing to benefit the foreign manufacturer at the expense of the Indian cultivator. My invitation is open for all time. I prophesy that whatever happens to the other parts of the national programme, Swadeshi in its present shape will bide for ever and must if India's pauperism is to be banished.

Even though I am a layman, I make bold to say that the so-called laws laid down in books on economics are not immutable like the laws of Medes and Persians, nor are they universal. The economics of England are different from those of Germany. Germany enriched herself by bounty-fed beet sugar. England enriched herself by exploiting foreign markets. What was possible for a compact area is not possible for an area 1,900 miles long and 1,500 broad. The economics of a nation are determined by its climatic, geological and temperamental conditions. The Indian conditions are different from the English in all these essentials. What is meat for England is in many cases poison for India. Beef tea in the English climate may be good, it is poison for the hot climate of religious India. Fiery whisky in the north of the British Isles may be a necessity, it renders an Indian unfit for work or society. Fur-coats in Scotland are indispensable, they will be an intolerable burden in India. Free trade for a country which has become industrial, whose population can and does live in cities, whose people do not mind preying upon other nations and therefore sustain the biggest navy to protect their unnatural commerce, may be economically sound (though as the reader perceives, I question its morality). Free trade for India has proved her curse and held her in bondage.

And now for Mr. Coubrough's propositions.

(1) The movement is intended to serve the purpose of a voluntary prohibitive tariff.

(2) But it is so conceived as neither unduly to benefit the capitalist nor to injure the consumer. During the very brief transition stage the prices of home manufactures may be, as they are, inflated. But the rise can only be temporary as the vast majority of consumers must become their own manufacturers. This cottage manufacture of yarn and cloth cannot be expensive even as domestic cookery is not expensive and cannot be replaced by hotel cookery. Over twenty-five crores of the population will be doing their own hand-spinning and having yarn thus manufactured woven in neighbouring localities. This population is rooted to the soil and has at least four months in the year to remain idle.

If they spin during those hours and have the yarn woven and wear it, no mill-made cloth can compete with their Khadi. The cloth thus manufactured will be the cheapest possible for them. If the rest of the population did not take part in the process, it could easily be supplied out of the surplus manufactured by the twenty-five crores.

(3) It is true that non-competitive imports are larger than those that compete with the manufactures of Indian mills. In the scheme proposed by me the question does not arise, because the central idea is not so much to carry on a commercial war against foreign countries as to utilise the idle hours of the nation and thus by natural processes to help it to get rid of her growing pauperism.

(4) I have already shown that the result of boycott cannot in the end be a rise in the price of cloth.

(5) The proposed boycott is not against the law of supply and demand, because it does away with the law by manufacturing enough for the supply. The movement does require a change of taste on the part of those who have adopted finer variety and who patronise fantastic combinations of colours and designs.

(6) I have shown in these pages, that the destruction of hand-spinning was designed and carried out in a most inhuman manner by the agents of the East India Company. No amount of appliances would ever have displaced this national art and industry but for this artificial and systematically cruel manner of carrying out the destruction.

(7) I am unable to hold the Indian farmer responsible for the deterioration in cotton culture. The whole incentive was taken away when hand-spinning was destroyed. The State never cared for the cultivator.

(8) My activity, I am proud to think, has already turned the cultivator's attention to the improvement of cotton. The artistic sense of the nation will insist on fine counts for which long staple is a necessity. Cotton culture by itself cannot solve the problem of India's poverty. For it will still leave the question of enforced idleness untouched.

(9) I therefore claim for the Charkha the honour of being able to solve the problem of economic distress in a most natural, simple, unexpensive and business-like manner. The Charkha, therefore, is not only not useless as the writer ignorantly suggests, but it is a useful and indispensable article for every home. It is the symbol of the nation's prosperity and therefore, freedom. It is a symbol not of commercial war but of commercial peace. It bears not a message of ill-will towards the nations of the earth but of good-will and self-help. It will not need the protection of a navy threatening a world's peace and exploiting its resources, but it needs the religious determination of millions to spin their yarn in their own homes as to-day they cook their food in their own homes. I may deserve the curses of posterity for many mistakes of omission and commission but I am confident of earning its blessings for suggesting a revival of the Charkha. I stake my all on it. For every revolution of the wheel spins peace, good-will and love. And with all that, inasmuch as the loss of it brought about India's slavery, its voluntary revival with all its implications must mean India's freedom.

Y. I.--8th Dec. 1921.

HOW TO BOYCOTT FOREIGN CLOTH

It is needless to say at this time of the day, that the proposed boycott of foreign cloth is not a vindictive measure, but is as necessary for national existence as breath is for life. The quicker, therefore, it can be brought about, the better for the country. Without it, Swaraj cannot be established or retained after establishment. It is of the highest importance to know how it can be brought about even before the first day of August next.

To arrive at the boycott quickly, it is necessary (1) for the mill-owners to regulate their profits and to manufacture principally for the Indian market, (2) for importers to cease to buy foreign goods. A beginning has already been made by three principal merchants, (3) for the consumers to refuse to buy any foreign cloth and to buy Khadi wherever possible, (4) for the consumers to wear only Khadi cloth, mill cloth being retained for the poor who do not know the distinction between Swadeshi and Pardeshi, (5) for the consumers to use, till Swaraj is established and Khadi manufacture increased, Khadi just enough for covering the body, (6) for the consumers to destroy Pardeshi cloth, as they would destroy intoxicating liquors on taking the vow of abstinence, or to sell it for use abroad, or to wear it out for all dirty work or during private hours.

It is to be hoped that all the parties referred to in the foregoing clauses will respond well and simultaneously. But in the end success depends upon the persistent determination of the consumer. He has simply to decline to wear the badge of his slavery.

Abusing the khaddar--A friend draws attention to the fact that many who have adopted the khaddar costume are using it as a passport for arrogance, insolence, and, what is worse, fraud. He says that they have neither the spirit of non-co-operation in them nor the spirit of truth. They simply use the khaddar dress as a cloak for their deceit. All this is likely, especially during the transition stage, i.e., whilst khaddar is beginning to become fashionable. I would only suggest to my correspondent that such abuse of khaddar must not even unconsciously be allowed to be used as an argument against its use. Its use to-day is obligatory on those who believe that there is not sufficient Indian mill-made cloth to supply the wants of the nation, that the wants must be supplied in the quickest way possible by increasing home manufacture, and that such manufacture is possible only by making home-spinning universal. The use of khaddar represents nothing more than a most practical recognition of the greatest economic necessity of the country. Even a scoundrel may recognise this necessity, and has therefore a perfect right to wear it. And if a Government spy wore it to deceive people, I would welcome his use of khaddar as so much economic gain to the country. Only I would not give the wearer of the khaddar more than his due. And I would therefore not ascribe to him any piety or special virtue. It follows, therefore, that co-operationists or government servants may wear khaddar without incurring the danger of being mistaken for non-co-operationists. We may no more shun khaddar, than a devout church-goer may renounce his church because bad characters go to it for duping gullible people. I recall the name of an M. P. who successfully cloaked many of his vices by pretending to be a staunch temperance man. Not very long ago a bold and unscrupulous speculator found entry into most respectable circles by becoming a temperance advocate. Well has a poet said that 'hypocricy is an ode to virtue.'

Some 'ifs'--If you are a weaver feeling for the country, the Khilafat and the Punjab,

(1) You should weave only hand-spun yarn, and charge so as to give you a living. You should overcome all the difficulties of sizing and adjusting your loom to the requirements of coarse yarn.

(2) If you cannot possibly tackle hand-spun yarn for warp, you must use Indian mill-spun yarn for it and use hand-spun for woof.

(3) Where even the second alternative is not possible, you should use mill-spun yarn for both warp and woof.

But you should henceforth cease to use any foreign yarn, whether it is silk or cotton.