Part 3

Too often do we believe that material prosperity means moral growth. It is necessary that a movement which is fraught with so much good to India should not degenerate into one for merely advancing cheap loans. I was therefore delighted to read the recommendation in the Report of the Committee on Co-operation in India, that "they wish clearly to express their opinion that it is to true co-operation alone, that is, to a co-operation which recognises the moral aspect of the question that Government must look for the amelioration of the masses and not to a pseudo-co-operative edifice, however imposing, which is built in ignorance of co-operative principles." With this standard before us, we will not measure the success of the movement by the number of co-operative societies formed, but by the moral condition of the co-operators. The registrars will, in that event, ensure the moral growth of existing societies before multiplying them. And the Government will make their promotion conditional, not upon the number of societies they have registered, but the moral success of the existing institutions. This will mean tracing the course of every pie lent to the members. Those responsible for the proper conduct of co-operative societies will see to it that the money advanced does not find its way into the toddy-seller's bill or into the pockets of the keepers of gambling dens. I would excuse the rapacity of the Mahajan if it has succeeded in keeping the gambling die or toddy from the ryot's home.

A word perhaps about the Mahajan will not be out of place. Co-operation is not a new device. The ryots co-operate to drum out monkeys or birds that destroy their crops. They co-operate to use a common thrashing floor. I have found them co-operate to protect their cattle to the extent of their devoting the best land for the grazing of their cattle. And they have been found co-operating against a particular rapacious Mahajan. Doubts have been expressed as to the success of co-operation because of the tightness of the Mahajan's hold on the ryots. I do not share the fears. The mightiest Mahajan must, if he represent an evil force, bend before co-operation, conceived as an essentially moral movement. But my limited experience of the Mahajan of Champaran has made me revise the accepted opinion about his 'blighting influence.' I have found him to be not always relentless, not always exacting of the last pie. He sometimes serves his clients in many ways and even comes to their rescue in the hour of their distress. My observation is so limited that I dare not draw any conclusions from it, but I respectfully enquire whether it is not possible to make a serious effort to draw out the good in the Mahajan and help him or induce him to throw out the evil in him. May he not be induced to join the army of co-operation, or has experience proved that he is past praying for?

I note that the movement takes note of all indigenous industries. I beg publicly to express my gratitude to Government for helping me in my humble effort to improve the lot of the weaver. The experiment I am conducting shows that there is a vast field for work in this direction. No well-wisher of India, no patriot dare look upon the impending destruction of the hand-loom weaver with equanimity. As Dr. Mann has stated, this industry used to supply the peasant with an additional source of livelihood and an insurance against famine. Every registrar who will nurse back to life this important and graceful industry will earn the gratitude of India. My humble effort consists firstly in making researches as to the possibilities of simple reforms in the orthodox hand-looms, secondly, in weaning the educated youth from the craving for Government or other services and the feeling that education renders him unfit for independent occupation and inducing him to take to weaving as a calling as honourable as that of a barrister or a doctor, and thirdly by helping those weavers who have abandoned their occupation to revert to it. I will not weary the audience with any statement on the first two parts of the experiment. The third may be allowed a few sentences as it has a direct bearing upon the subject before us. I was able to enter upon it only six months ago. Five families that had left off the calling have reverted to it and they are doing a prosperous business. The Ashram supplies them at their door with the yarn they need; its volunteers take delivery of the cloth woven, paying them cash at the market rate. The Ashram merely loses interest on the loan advanced for the yarn. It has as yet suffered no loss and is able to restrict its loss to a minimum by limiting the loan to a particular figure. All future transactions are strictly cash. We are able to command a ready sale for the cloth received. The loss of interest, therefore, on the transaction is negligible. I would like the audience to note its purely moral character from start to finish. The Ashram depends for its existence on such help as friends render it. We, therefore, can have no warrant for charging interest. The weavers could not be saddled with it. Whole families that were breaking to pieces are put together again. The use of the loan is pre-determined. And we, the middlemen, being volunteers, obtain the privilege of entering into the lives of these families, I hope, for their and our betterment. We cannot lift them without being lifted ourselves. This last relationship has not yet been developed, but we hope, at an early date, to take in hand the education too of these families and not rest satisfied till we have touched them at every point. This is not too ambitious a dream. God willing, it will be a reality some day. I have ventured to dilate upon the small experiment to illustrate what I mean by co-operation to present it to others for imitation. Let us be sure of our ideal. We shall ever fail to realise it, but we should never cease to strive for it. Then there need be no fear of "co-operation of scoundrels" that Ruskin so rightly dreaded.

FOOTNOTE:

Paper contributed to the Bombay Provincial Co-operative Conference, September 17, 1917.

NATIONAL DRESS

I have hitherto successfully resisted to temptation of either answering your or Mr. Irwin's criticism of the humble work I am doing in Champaran. Nor am I going to succumb now except with regard to a matter which Mr. Irwin has thought fit to dwell upon and about which he has not even taken the trouble of being correctly informed. I refer to his remarks on my manner of dressing.

My "familiarity with the minor amenities of Western civilisation" has taught me to respect my national costume, and it may interest Mr. Irwin to know that the dress I wear in Champaran is the dress I have always worn in India except that for a very short period in India I fell an easy prey in common with the rest of my countrymen to the wearing of semi-European dress in the courts and elsewhere outside Kathiawar. I appeared before the Kathiawar courts now 21 years ago in precisely the dress I wear in Champaran.

One change I have made and it is that, having taken to the occupation of weaving and agriculture and having taken the vow of Swadeshi, my clothing is now entirely hand-woven and hand-sewn and made by me or my fellow workers. Mr. Irwin's letter suggests that I appear before the ryots in a dress I have temporarily and specially adopted in Champaran to produce an effect. The fact is that I wear the national dress because it is the most natural and the most becoming for an Indian. I believe that our copying of the European dress is a sign of our degradation, humiliation and our weakness, and that we are committing a national sin in discarding a dress which is best suited to the Indian climate and which, for its simplicity, art and cheapness, is not to be beaten on the face of the earth and which answers hygienic requirements. Had it not been for a false pride and equally false notions of prestige, Englishmen here would long ago have adopted the Indian costume. I may mention incidentally that I do not go about Champaran bare headed. I do avoid shoes for sacred reasons. But I find too that it is more natural and healthier to avoid them whenever possible.

I am sorry to inform Mr. Irwin and your readers that my esteemed friend Babu Brijakishore Prasad, the "ex-Hon. Member of Council," still remains unregenerate and retains the provincial cap and never walks barefoot and "kicks up" a terrible noise even in the house we are living in by wearing wooden sandals. He has still not the courage, in spite of most admirable contact with me, to discard his semi-anglicised dress and whenever he goes to see officials he puts his legs into the bifurcated garment and on his own admission tortures himself by cramping his feet in inelastic shoes. I cannot induce him to believe that his clients won't desert him and the courts won't punish him if he wore his more becoming and less expensive dhoti. I invite you and Mr. Irwin not to believe the "stories" that the latter hears about me and my friends, but to join me in the crusade against educated Indians abandoning their manners, habits and customs which are not proved to be bad or harmful. Finally I venture to warn you and Mr. Irwin that you and he will ill-serve the cause both of you consider is in danger by reason of my presence in Champaran if you continue, as you have done, to base your strictures on unproved facts. I ask you to accept my assurance that I should deem myself unworthy of the friendship and confidence of hundreds of my English friends and associates--not all of them fellow cranks--if in similar circumstances I acted towards them differently from my own countrymen.

FOOTNOTE:

Reply to Mr. Irwin's criticism of his dress in the Pioneer.

Printed by K. R. Sondhi at the Allied Press, Lahore, and published by R. P. Soni for Gandhi Publications League, Lahore.

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