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VILLAGE ECONOMY > VILLAGE SWARAJ > Agriculture and Cattle Welfare - I

 

14. Agriculture and Cattle Welfare - I

Kisan

Our villagers depend on agriculture and cattle for ploughing. I am rather ignorant in this respect for I have no personal experience. But there is not a single village where we have no agriculture or cattle. There is the buffalo, but except in Konkan and a few other places it is not much used for agri­culture. Our worker will have to keep a careful eye on the cattle wealth of his village. If we cannot use this wealth properly India is doomed to disaster and we also shall perish. For these animals will then, as in the West, become an economic burden to us and we shall have no option before us save killing them.

Khadi - Why and How, 1959,p.162


From the very beginning it has been my firm conviction that agriculture provides the only unfail­ing and perennial support to the people of this country. We should take it up and see how far we can go with it as basis. I would not at all mind if some of our young men serve the country by training them­selves as experts in agriculture in the place of Khadi. The time has now come for us to pay atten­tion to agriculture. Till now I believed that im­provement in agriculture was impossible unless we had the administration of the State in our own hands. My views on this are now undergoing modi­fication. I feel that we can bring about improvements even under the present conditions, so that the culti­vator may be able to make some income for him­self from the land even after paying his taxes. Jawaharlal says that any extra income to the peasant through the improvement of agriculture - will be swallowed up under one pretext or the other by the alien Government. But I feel that even if it were so, it should not hinder us from acquiring and spreading as much knowledge about agriculture as possible. It may be that the Government will take away any additional income that may come to the villagers through improvements in agriculture. If they do, we can protest and teach the people to resist and make it clear to the Government that it cannot loot us in this manner. I therefore hold that we must hereafter find workers who will interest themselves in agriculture.

I am, therefore, thinking of ways and means of improving the condition of the people through a rehabilitation of agriculture, cattle-breeding and all other village industries. My problem will be solved, if I succeed even in half a dozen villages, for as is the part so is the whole.

Khadi- Why and How, 1959, p.181


Bread labour is a veritable blessing to one who would observe non-violence, worship truth, and make the observance of Brahmacharya a natural act. This labour can truly be related to agriculture alone. But at present at any rate, everybody is not in a position to take to it. A person can therefore spin or weave, or take up carpentry or smithery, instead of tilling the soil always regarding agriculture however to be the ideal.

From Yeravda Mandir,1957, p.35-37


Years ago I read a poem in which the peasant is described as the father of the world. If God is the Provider, the cultivator is His hand. What are we going to do to discharge the debt we owe to him? So long we have only lived on the sweat of his brow. We should have begun with the soil but we could not do so. The fault is partly mine.

There were people, who said that no basic reform in agriculture was possible, without political power. They dreamt in terms of industrialization of agriculture by large-scale application of steam and electricity. Trading in soil fertility for the sake of quick returns would prove to be a disastrous, short­sighted policy. It would result in virtual depletion of the soil. Good earth called for the sweat of one's brow to yield the bread of life.

People might criticize that approach as being slow and unprogressive. I did not hold out promise of dramatic results. Nevertheless, it held the key to the prosperity of both the soil and the inhabitants living on it. Healthy, nourishing food was the alpha and omega of rural economy. The bulk of a peasant's family budget goes to feed him and his family. All other things come afterwards. Let the tiller of the soil be well fed. Let him have a sufficiency of fresh, pure milk and ghee and oil, fish, eggs, and meat if he is a non-vegetarian. What would fine clothes, for instance, avail him, if he is ill nourished and underfed? The question of drinking-water supply and other things would come next. A consideration of these questions would naturally involve such issues, as the place of plough cattle in the economy of agriculture as against the tractor plough and power irrigation etc. and thus, bit by bit, the whole picture of rural economy would emerge before them. In this picture cities would take their natural place and not appear as unnatural, congested spots or boils on the body politic as they were today. We stand today in danger of forgetting the use of our hands. To forget how to dig the earth and tend the soil is to forget ourselves. To think that your occupation of the ministerial chair will be vindicated if you serve the cities only, would be to forget that India really resides in her 7,00,000 village units. What would it profit a man if he gained the world but lost his soul into the bargain?

H., 25-8-’46, p.281-82


The moment you talk to them [the Indian pea­sants] and they begin to speak, you will find wisdom drops from their lips. Behind the crude exterior you will find a deep reservoir of spirituality. I call this culture—you will not find such a thing in the West. You try to engage a European peasant in conversation and you will find that he is uninterested in things spiritual.

H., 28-1-’39, p.439


In the case of the Indian villager, an age-old culture is hidden under an encrustment of crudeness. Take away the encrustation, remove his chronic poverty and his illiteracy and you have the finest specimen of what a cultured, cultivated, free citi­zen should be.

H., 28-1-’39, p.439


We have to teach them how to economize time, health and money. Lionel Curtis described our vil­lages as dung-heaps. We have to turn them into model villages. Our village-folk do not get fresh air though they are surrounded by fresh air; they don't get fresh food though they are surrounded by the freshest foods. I am talking like a missionary in this matter of food, because my mission is to make villages a thing of beauty.

H., 1-3-’35, p.21


We have to tackle the triple malady which holds our villages fast in its grip: (i) want of corporate sanitation; (ii) deficient diet; (iii) inertia... They are not interested in their own welfare. They don't appreciate modern sanitary methods. They don't want to exert themselves beyond scratching their farms or doing such labour as they are used to. These difficulties are real and serious. But they must not baffle us. We must have an unquenchable faith in our mission. We must be patient with the people. We are ourselves novices in village work. We have to deal with a chronic disease. Patience and perseverance, if we have them, overcome moun­tains of difficulties. We are like nurses who may not leave their patients because they are reported to have an incurable disease.

H., 16-5-’36, p.111


The greatest education in the villages consists in the villagers being taught or induced to work methodically and profitably all the year round whe­ther it be on the land or at industries connected with the villages.

H., 6-3-’37, p.29


I make bold to say that in spite of the crudeness which one sees among the villagers, class consi­dered, in all that is good in human nature they compare favourably with any villagers in the world. This testimony is borne out by the majority of travellers who from the time of Huen Tsang down to the present times have recorded their impressions. The innate culture that the villages of India show, the art which one sees in the homes of the poor, the restraint with which the villagers conduct themselves, are surely due to the religion that has bound them together from time immemorial.

H., 6-3-’37, p.29


The Kisan or the peasant, whether as a land­less labourer or a labouring proprietor, comes first. He is the salt of the earth which rightly belongs or should belong to him, not to the absentee landlord or Zamindar. But in the non-violent way the labourer cannot forcibly eject the absentee landlord. He has so to work as to make it impossible for the landlord to exploit him. Closest co-operation amongst the peasants is absolutely necessary. To this end, special organizing bodies or committees should be formed where there are none and those already in existence should be reformed where necessary. The Kisans are for the most part illiterate. Both adults and young persons of school-going age should be educated. This applies to men and women. Where they are landless labourers their wages should be brought to a level that would ensure a decent living which should mean balanced food, dwelling houses and clothing, which should satisfy health requirements.

The Bombay Chronicle,28-10-’44


If I have my say, our Governor-General and our Premier would be drawn from the Kisans. In my childhood I had learnt in the school books that the Kisans are heirs to the kingdom of the earth. This applies to those who labour on the land and eat from what they produce. Such Kisans to be worthy of high offices might be illiterate, provided they have robust common sense, great personal bravery, unimpeachable integrity and patriotism above suspi­cion. As real producers of wealth, they are verily the masters while we have enslaved them. It has been suggested to me that the higher secretariat, posts should also be manned by Kisans. I would endorse this suggestion provided they are suitable and have knowledge of the work expected of them. When Kisans of this type are forthcoming I would pub­licly ask ministers and others to make room for them.

H., 8-2-’48, p.21