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VILLAGE ECONOMY > PANCHAYAT RAJ > Non-violent Rural Economy
Non-violent Rural Economy
You cannot build non-violence on a factory civilization, but it can be built on self-contained villages. Rural economy as I have conceived it, eschews exploitation altogether, and exploitation is the essence of violence. You have, therefore, to be rural-minded before you can be non-violent, and to be rural-minded you have to have faith in the spinning wheel.
Strictly speaking, no activity and no industry is possible without a certain amount of violence, no matter how little. Even the very process of living is impossible without a certain amount of violence. What we have to do is to minimize it to the greatest extent possible. Indeed the very word non-violence, a negative word, means that it is an effort to abandon the violence that is inevitable in life. Therefore whoever believes in Ahimsa will engage himself in occupations that involve the least possible violence… This is not possible without a heart-belief in non-violence. Suppose there is a man who does no actual violence, who labours for his bread, but who is always consumed with envy at other people's wealth or prosperity. He is not nonviolent. A non-violent occupation is thus that occupation which is fundamentally free from violence and which involves no exploitation or envy of others.
Now I have no historical proof, but I believe that there was a time in India when village economics were organized on the basis of such non-violent occupations, not on the basis of the rights of man but on the duties of man. Those who engaged themselves in such occupations did earn their living, but their labour contributed to the good of the community. A carpenter, for instance, ministered to the needs of the village farmer. He got no cash payment but was paid in kind by the villagers. There could be injustice even in this system, but it would be reduced to a minimum. I speak from personal knowledge of life in Kathiawad of over sixty years ago. There was more lustre in people's eyes, and more life in their limbs, than you find today. It was a life founded on unconscious Ahimsa.
Body labour was at the core of these occupations and industries, and there was no large-scale machinery. For when a man is content to own only so much land as he can till with his own labour, he cannot exploit others. Handicrafts exclude exploitation and slavery. Large-scale machinery concentrates wealth in the hands of one man who lords it over the rest who slave for him. For he may be trying to create ideal conditions for his workmen, but it is none the less exploitation which is a form of violence.
When I say that there was a time when society was based not on exploitation but on justice, I mean to suggest that truth and Ahimsa were not virtues confined to individuals but were practised by communities. To me virtue ceases to have any value if it is cloistered or possible only for individuals.