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VILLAGE ECONOMY > VILLAGE SWARAJ > Which way lies hope ?

 

03. Which way lies hope ?

Industrialism

Industrialism is, I am afraid, going to be a curse for mankind. Industrialism depends entirely on your capacity to exploit, on foreign markets being open to you, and on the absence of competitors. It is because these factors are getting less and less every day for England, that its number of unemployed is mounting up daily. The Indian boycott was but a flea-bite. And if that is the state of England, a vast country like India cannot expect to benefit by industrialization. In fact, India, when it begins to exploit other nations —as it must do if it becomes industrialized—will be a curse for other nations, a menace to the world. And why should I think of industrializing India to exploit other nations? Don't you see the tragedy of the situation viz.. that we can find work for our 300 million unemployed, but England can find none for its three millions and is faced with a problem that baffles the greatest intellects of England? The future of industrialism is dark. England has got successful competitors in America, Japan, France, Germany. It has competitors in the handful of mills in India, and as there has been an awakening in India, even so there will be an awakening in South Africa with its vastly richer resources—natural, mineral and human. The mighty English look quite pigmies before the mighty races of Africa. They are noble savages after all, you will say. They are certainly noble, but no savages; and in the course of a few years the Western nations may cease to find in Africa a dumping ground for their wares. And if the future of industrialism is dark for the West, would it not be darker still for India ?

Y.I., 12-11-’31, p. 355


'What is the cause of the present chaos?' It is exploitation, I will not say, of the weaker nations by the stronger, but of sister nations by sister nations. And my fundamental objection to machinery rests on the fact that it is machinery that has enabled these nations to exploit others. In itself it is wooden thing and can be turned to good purpose or bad. But it is easily turned to a bad purpose as we know.

Y.I., 22-10-’31, p. 318


Indeed, the West has had a surfeit of industrialism and exploitation. The fact is that this industrial civili­zation is a disease because it is all evil. Let us not be deceived by catchwords and phrases. I have no quarrel with steamships and telegraphs. They may stay, if they can, without the support of industrialism and all it connotes. They are not an end. They are in no way indispensable for the permanent welfare of the human race. Now that we know the use of steam and electricity, we should be able to use them on due occasion and after we have learnt to avoid industrialism. Our concern is therefore to destroy industrialism at any cost.

Y.I., 7-10-’26, p. 348


There is a growing body of enlightened opinion which distrusts this civilization which has insatiable material ambition at one end and consequent war at the other. But whether good or bad, why must India become industrial in the Western sense ? The Western civilization is urban. Small countries like England or Italy may afford to urbanize their systems. A big country like America with a very sparse population, perhaps, cannot do otherwise. But one would think that a big country, with a teeming population with an ancient rural tradition which has hitherto answered its purpose, need not, must not copy the Western model. What is good for one nation situated in one condition is not necessarily good enough for another differently situated. One man's food is often another man's poison. Physical geography of a country has a predominant share in determining its culture. A fur coat may be a necessity for the dweller in the polar regions, it will smother those living in the equatorial regions.

Y.I., 25-7-’29, p. 244


The present distress is undoubtedly insuffer­able. Pauperism must go. But industrialism is no remedy. The evil does not lie in the use of bullock-carts. It lies in our selfishness and want of considera­tion for our neighbours. If we have no love for our neighbours, no change, however revolutionary, can do us any good.

Y.I., 7-10-’26, p. 348


I would destroy that system today, if I had the power. I would use the most deadly weapons, if I believed that they would destroy it. I refrain only because the use of such weapons would only perpetuate the system though it may destroy its present administrators. Those who seek to destroy men rather than manners, adopt the latter and become worse than those whom they destroy under the mis­taken belief that the manners will die with the men. They do not know the root of the evil.

Y.I., 17-3-’27, p. 85


Industrialism on a mass scale will necessarily lead to passive or active exploitation of the villagers as the problems of competition and marketing come in. Therefore, we have to concentrate on the village being self-contained, manufacturing mainly for use. Provided this character of the industry is maintained, there would be no objection to villagers using even the modern machines and tools that they can make and can afford to use. Only they should not be used as a means of exploitation of others.

H., 29-8-’36, p. 226


I do not believe that industrialization is neces­sary in any case for any country. It is much less so for India. Indeed, I believe that Independent India can only discharge her duty towards a groaning world by adopting a simple but ennobled life by developing her thousands of cottages and living at peace with the world. High thinking is inconsistent with complicated material life based on high speed imposed on us by Mammon worship. All the graces of life are possible only when we learn the art of living nobly.

Whether such plain living is possible for an isolated nation, however large geographically and numerically in the face of a world, armed to the teeth, and in the midst of pomp and circumstance, is a question open to the doubt of a sceptic. The answer is straight and simple. If plain life is worth living, then the attempt is worth making, even though only an individual or a group makes the effort.

H., 29-8-’36, p. 226


European civilization is no doubt suited for the Europeans but it will mean ruin for India, if we endeavour to copy it. This is not to say that we may not adopt and assimilate whatever may be good and capable of assimilation by us as it does not also mean that even the Europeans will not have to part with whatever evil might have crept into it. The incessant search for material comforts and their multiplication is such an evil, and I make bold to say that the Europeans themselves will have to remodel their outlook, if they are not to perish under the weight of the comforts to which they are becoming slaves. It may be that my reading is wrong, but I know that for India to run after the Golden Fleece is to court certain death. Let us engrave on our hearts the motto of a Western philosopher, 'plain living and high thinking'. Today it is certain that the millions cannot have high living and we the few who profess to do the thinking for the masses run the risk, in a vain search after high living, of missing high thinking.

Y.I., 30-4-’31, p. 88


I have heard many of our countrymen say, that we will gain American wealth but avoid its methods. I venture to suggest that such an attempt, if it is made, is foredoomed to failure. We cannot be 'wise, temperate and furious' in a moment... It is not possible to conceive gods inhabiting a land which is made hideous by the smoke and the din of mill chimneys and factories and whose roadways are traversed by rushing engines, dragging numerous cars crowded with men who know not for the most part what they are after, who are often absent-minded, and whose tempers do not improve by be­ing uncomfortably packed like sardines in boxes and finding themselves in the midst of utter strangers, who would oust them if they could and whom they would, in their turn, oust similarly. I refer to these things because they are held to be symbolical of material progress. But they add not an atom to our happiness.

Natesan, p. 353-54


Pandit Nehru wants industrialization, be­cause he thinks that if it is socialized, it would be free from the evils of capitalism. My own view is that the evils are inherent in industrialism, and no amount of socialization can eradicate them.

H., 29-9-’40, p. 299


As I look at Russia where the apotheosis of industrialization has been reached, the life there does not appeal to me. To use the language of the Bible, ''What shall it avail a man if he gain the whole world and lose his soul?" In modern terms, it is beneath human dignity to lose one's individuality and become a mere cog in the machine. I want every individual to become a full-blooded, fully developed member of society. The villages must become self-sufficient. I see no other solution if one has to work in terms of Ahimsa. Now I have that conviction.

H., 28-1-’39, p. 438


God forbid that India should ever take to industrialism after the manner of the West. The economic imperialism of a single tiny island kingdom (England) is today keeping the world in chains. If an entire nation of 300 millions took to similar economic exploitation, it would strip the world bare like locusts.

H., 20-12-’28, p. 422


India's destiny lies not along the bloody way of the West, of which she shows signs of tiredness, but along the bloodless way of peace that comes from a simple and godly life. India is in danger of losing her soul. She cannot lose it and live. She must not therefore lazily and helplessly say, 'I cannot escape the onrush from the West.' She must be strong enough to resist it for her own sake and that of the world.

Y.I., 7-10-’26, p. 348


Machinery

'Ideally would you not rule out all machinery?'

Ideally, however, I would rule out all machinery, even as I would reject this very body, which is not helpful to salvation, and seek the absolute liberation of the soul. From that point of view, I would reject all machinery, but machines will remain, because like the body, they are inevitable. The body itself, as I told you, is the purest piece of mechanism; but if it is a hindrance to the highest flights of the soul, it has to be rejected.

Y.I., 20-11-’24, p. 386


Machinery has its place; it has come to stay. But it must not be allowed to displace necessary human labour. An improved plough is a good thing. But if by some chances, one man could plough up by some mechanical invention of his the whole of the land of India, and control all the agricultural pro­duce and if the millions had no other occupation, they would starve, and being idle, they would be­come dunces, as many have already become. There is hourly danger of many more being reduced to that unenviable state.

I would welcome every improvement in the cottage machine, but I know that it is criminal to displace hand-labour by the introduction of power-driven spindles unless one is at the same time ready to give millions of farmers some other occupation in their homes.

Y.I., 5-11-’25, p. 377


That use of machinery is lawful which sub serves the interest of all.

Y.I., 15-4-’26, p. 142


I would favour the use of the most elaborate machinery if thereby India's pauperism and resulting idleness be avoided. I have suggested hand-spinning as the only ready means of driving away penury and making famine of work and wealth im­possible. The spinning wheel itself is a piece of valuable machinery, and in my own humble way I have tried to secure improvements in it in keeping with the special conditions of India.

Y.I., 3-11-’21, p. 350


'Are you against all machinery?'

My answer is emphatically, 'No'. But, I am against its indiscriminate multiplication. I refuse to be dazzled by the seeming triumph of machinery. I am uncompromisingly against all destructive machinery. But simple tools and instruments and such machinery as saves individual labour and lightens the burden of the millions of cottages, I should welcome.

Y.I., 17-6-’26, p. 218


What I object to, is the craze for machinery, not machinery as such. The craze is for what they call labour-saving machinery. Men go on 'saving labour', till thousands are without work and thrown on the open streets to die of starvation. I want to save time and labour, not for a fraction of man­kind, but for all; I want the concentration of wealth, not in the hands of few, but in the hands of all. Today machinery merely helps a few to ride on the back of millions. The impetus behind it all is not the philanthropy to save labour, but greed. It is against this constitution of things that I am fighting with all my might.

'Then you are fighting not against machinery as such, but against its abuses which are so much in evidence today.'

I would unhesitatingly say 'yes'; but I would add that scientific truths and discoveries should first of all cease to be mere instruments of greed. Then labourers will not be over-worked and machinery, instead of becoming a hindrance, will be a help. I am aiming, not at eradication of all machinery, but limitation.

'When logically argued out, that would seem to imply that all complicated power-driven machinery should go.'

It might have to go but I must make one thing clear. The supreme consideration is man. The machine should not tend to make atrophied the limbs of man. For instance, I would make intelligent exceptions. Take the case of the Singer Sewing Machine. It is one of the few useful things ever invented, and there is a romance about the device itself. Singer saw his wife labouring over the tedious process of sewing and seaming with her own hands, and simply out of his love for her he devised the Sewing Machine in order to save her from unnecessary labour. He, however, saved not only her labour but also the labour of everyone who could pur­chase a sewing machine.

'But in that case there would have to be a factory for making these Singer Sewing Machines, and it would have to contain power-driven machi­nery of ordinary type.'

Yes, but I am socialist enough to say that such factories should be nationalized, or State-controlled. They ought only to be working under the most attrac­tive and ideal conditions, not for profit, but for the benefit of humanity, love taking the place of greed as the motive. It is an alteration in the condition of labour that I want. This mad rush for wealth must cease, and the labourer must be assured, not only of a living wage, but a daily task that is not a mere drudgery. The machine will, under these condi­tions, be as much a help to the man working it as to the State, or the man who owns it. The present mad rush will cease, and the labourer will work (as I have said) under attractive and ideal conditions. This is but one of the exceptions I have in mind. The Sewing Machine had love at its back. The individual is the one supreme consideration. The saving of labour of the individual should be the object, and honest humanitarian consideration, and not greed, the motive. Replace greed by love and everything will come right.

Y.I., 13-11-’24, p. 378


'You are against this machine age, I see.'

To say that is to caricature my views. I am not against machinery as such, but I am totally opposed to it when it masters us.

'You would not industrialize India?'

I would indeed, in my sense of the term. The village communities should be revived. Indian villages produced and supplied to the Indian towns and cities all their wants. India became impoverished when our cities became foreign markets and began to drain the villages dry by dumping cheap and shoddy goods from foreign lands.

'You would then go back to the natural economy?'

Yes. Otherwise I should go back to the city. I am quite capable of running a big enterprise, but I deliberately sacrifice the ambition, not as a sacrifice, but because my heart rebelled against it. For I should have no share in the spoliation of the nation which is going on from day to day. But I am industrializing the village in a different way.

H., 27-2-’37, p. 18


Granting for the moment that machinery may supply all the needs of humanity, still, it would con­centrate production in particular areas, so that you would have to go about in a round-about way to regulate distribution, whereas, if there is production and distribution both in the respective areas where things are required, it is automatically regulated, and there is less chance for fraud, none for speculation. . . . When production and consumption both become localized, the temptation to speed up production, indefinitely and at any price, dis­appears. All the endless difficulties and problems that our present-day economic system presents, too, would then come to an end... Oh yes, mass- production certainly... but mass-production (on individual basis) in people's own homes. If you multiply individual production millions of times, would it not give you mass-production on a tremen­dous scale?... Your 'mass-production' is... production by the fewest possible number through the aid of highly complicated machinery... My machinery must be of the most elementary type which I can put in the homes of the millions.

H., 2-11-’34, p. 301-02


I know that man cannot live without industry. Therefore, I cannot be opposed to industrialization.

But I have a great concern about introducing machine industry. The machine produces much too fast, and brings with it a sort of economic system which I cannot grasp. I do not want to accept something when I see its evil effects which outweigh whatever good it brings with it. I want the dumb millions of our land to be healthy and happy and I want them to grow spiritually. As yet for this purpose we do not need the machine. There are many, too many idle hands. But as we grow in understanding, if we feel the need of machines, we certainly will have them. We want industry, let us become indus­trious. Let us become more self-dependent, then we will not follow the other people's lead so much. We shall introduce machines if and when we need them. Once we shall have shaped our life on Ahimsa, we shall know how to control the machine.

Towards New Horizons, 1959, p. 45-46