The Economy of Permanence: A Quest for a Social Order Based on Non-violence (स्थायी अर्थतन्त्र)

Economy of Permanence
IX. EDUCATION FOR LIFE
In the last analysis we are led to the conclusion that all problems radiate from
education. We can solve our difficulties only by educating the people to view
life from a common standpoint. Education is a master key that gives admission
into all departments that make up life.
Meaning of Education: If education is to fit us for life- to make us better
citizens, better husbands and better fathers-it has to be a continuous process
from the cradle to the grave. Through all the changing scenes of life we ought
to be able to pass with the least shock. If, on the other hand, education taught
us only certain tricks which we could perform we should be completely at sea
when a different set of circumstances confronted us. Education need not cramp
our minds with facts and figures but it should give us an attitude towards life.
An educational system has to have a philosophy behind it and its purpose should
be to elicit the best in an individual. Therefore, the undertaking of education is
a grave responsibility fraught with many dangers and we cannot launch out
lightly upon any scheme without proper preparation and thought.
Unfortunately the system of spreading the art of reading and writing has been
often identified with education. Nothing can be more grotesque. Reading and
writing are means of acquiring culture but they are not the only means nor are
they the most important means.
Education with a Purpose: In most countries, at present, education has a
definite purpose or goal. In capitalistic countries, the captains of industry look
upon it as a nursery for their future executives and administrators. In socialist
countries, they harness-it to increase material production. In militaristic
nations, education means a creation of a narrow patriotism.
The Oriental Method: In our own country, the system of education followed in
the past was a training ground for life. A student chose his master and lived his
everyday life under his master's watchful eye and imbibed the spirit of his guru.
This was the case, not merely with spiritual training, but, in every walk of life.
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The guru himself did not look upon teaching as a profession any more than a
father looks upon his perental duties as a profession. The guru led his own life
from which emanated his outlook on life and his disciple gleaned what he could
from his practice. Jesus, when he chose his disciples said "follow me" and he
did not give them a list of text books to read. They had to follow in their
master's footsteps. That is our system of education.
True Economic Value: The close contact of Western commerce has enshrined
gold amongst us. Our cultural values have yielded place to money values. We
have begun to think in terms of gold and not in terms of humanity. The
brahmanical cultural standards have gone and the Baniya civilization of the
West has crept in. The Brahmin was valued and respected not because of his
possession but because of the service he was to render to society without
regard to the return he gets. No educational system which does not place first
things first is worthy of our attention. Any attempt to educate the masses must
include inculcation of true standards of financial, social and economic value
above all things.
Varied aspects of life: Man is a complex being; we cannot divide him up into
water-tight compartments and develop him in stages. Education, which attends
only to the intellectual development leaving aside the physical, moral and
spiritual aspects, is directed towards the production of monstrocities. If our
aim is a true education we have to attend to all faculties at one and the same
time. We have to develop a person physically, socially, mentally and spiritually.
He has to learn an occupation, he has to learn how to live as a member of
community, he has to know how to evaluate man and matters. Unless all these
are attempted we can have no education worth the name.
There is not a single action of ours that does not leave its indelible mark on us.
Our work, our play, our pastime and our rest all have to be consciously planned
out if the reactions have to be healthy socially. Training for work takes care of
the major part of a worker's life. We spend most of our time in our economic
activity. If it is so arranged that it develops our faculties and enriches our life
in the process of producing goods, to that extent the nation will be the better
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for it. Proper work will not wear out a nation but build it. The function of work
should be to reduce to practice our ideal of life. Pure religion, which begins
and ends with ceremonial worship, is superficial. If religion does not affect
every act of ours, every moment of our life, it is futile. We have seen by our
analysis of work, in the chapter on Work, the highly important role that work
plays in developing the individual and the race. If work can be so potent a force
in developing the adult we can well harness it to develop the child.
We have to concentrate our efforts on the villages. University education can go
overboard for a time without damaging the nation. As it is we are top-heavy,
we have many more graduates than we need. These have also created a
problem of unemployment as they are not products of the type of education we
need. Otherwise, there would be no difficulty in absorbing them. Our end must
be to make our villagers more useful and efficient. It is not necessary to load
them with much outside information. Radio and talkies though they may be
helpful, cannot be the main source of rural education. The amount spent on
them is disproportionately high. The work must be an evolution from within the
village and not an imposition from outside the community. Anything from
outside will require to be propped up by artificial means, but that which comes
from within will develop true culture which will bind man to man, village to
village and ultimately the country itself as one whole.
We need not place too much emphasis on the organization to be brought into
existence. When we pin our faith on organization, however important they may
be in themselves, we often lose sight of the personal influence, and the
organization tends to become expensive and wooden. Centralization of
education, as in other spheres, leads to too much control from those at a
distance. Centralization of education will lead to hide-bound methods and
standardization which are fatal to true education. It is much better for the
village teacher to work under the eyes of his neighbours. Therefore, it would
seem better if each village can be made to finance its own education by the old
method of endowing lands to a Mandir dedicated to education. If such a system
can have the advantage of inspection and advice from the centre, It ought to
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answer our purpose well, as the management itself will be amenable to local
public opinion. As it is, the teacher has to satisfy the inspector once a year or
so and, after such inspection is over, he relaxes. This does not make for
progress, much less for steady work. Every village school should be the centre
of culture and the point of contact with the outside world. The only danger in
this conception is that the teacher may get into the habit of looking upon his
part in the village as one of promoting social spirit and may neglect his main
duty to the younger generation. This social aspect is only a by-product, it is not
the end of a school. Let us place our faith in human nature and in ourselves and
go ahead keeping our load-star in sight. We may differ in details, but we shall
reach our goal of developing true culture, reliable standards of value and attain
unity in spite of our apparent diversity.
The suggested Scheme: Of late there has been a good deal of discussion as to
the line which true education should take. Gandhiji suggests education should
be made self-supporting. He writes "By education I mean an all-round drawing
out of the best in child and man-body, mind and spirit. Literacy is not the end
of education nor even the beginning. It is only one of the means whereby man
and woman can be educated. Literacy in itself is no education. I would
therefore, begin with the child's education by teaching it a useful handicraft
enabling it to produce from the moment it begins its training. Thus every school
can be made self-supporting, the condition being that the State takes over the
manufactures of these schools.
"I hold that the highest development of the mind and the soul is possible under
such a system of education. Only every handicraft has to be taught not merely
mechanically, as is done today, but scientifically, i, e., the child should know
the why and the wherefore of every process. I am not writing this without some
confidence, because it has the backing of experience. This method is being
adopted more or less completely wherever spinning is being taught to workers.
I have myself taught sandal- making and even spinning on these lines with good
results. This method does not exclude a knowledge of history and geography.
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But I find that this is best taught by transmitting such general information by
word of mouth, one imparts ten times as much in this manner as by reading and
writing. The signs of the alphabet may be taught later when he has somewhat
developed his or her tastes. This is a revolutionary proposal but it saves
immense labour and enables a student to acquire in one year what he may take
longer to learn. This means all-round economy. Of course the pupil learns
mathematics whilst he is learning his handicraft.
"I attach the greatest importance to primary education which according to my
conception should be equal to the present matriculation less English. If ail the
collegians were all of a sudden to forget their knowledge, the loss sustained by
the sudden lapse of the memory of say a few lacs of collegians would be as
nothing compared to the loss that the nation has sustained and is sustaining
through the ocean of darkness that surrounds three hundred millions. The
measure of illiteracy is no adequate measure of the prevailing ignorance among
the millions of villagers".
The education of children in the early stages can never be self-supporting. The
articles they may produce will not command any exchange value. If the State is
to take them over that will only be another way of meeting the loss and we
shall be deceiving ourselves that education is self-supporting. What Gandhiji
means by self-supporting is not that each year of the child must be paid for by
the products that the child makes in that year. This is too narrow a financial
view point and it can never be true. What is meant is a much wider value, not
in terms of money only but in terms of future services rendered by the child as
a well-trained citizen. At present, frequently the drilling in the three R's that a
child gets in a village is so feeble that after a few years it lapses into illiteracy
gain and the time and money spent on the child become a sheer waste in
course of time. But if it had been properly spent, the production of the class,
though it may not pay for itself each year, in the course of the seven year's
schooling, the aggregate production of the class, ought to cover amount spent
on the salary of the teacher. In the first two years there will be losses, in the
next three years it may just balance and the last years, if the child had been
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properly trained, ought to show a profit sufficient to cover the losses of the
first two years. Apart from this, as has already been pointed out, the tranining
of a good citizen more than compensates any capital expense incurred by the
State. When the child is taught crafts which are in local demand such as
spinning, dyeing, weaving, tailoring, mat and basket- making pottery, shoe-
making, carpentry, smithy, brass and metal working, paper-making, gur
production, oil-pressing, bee-keeping, etc., the problem of marketing will not
be great. Even the apprentice of an artisan does not pay for himself from the
very start. His training is bound to result in a loss for something. After the
initial stages, he may produce something worthwhile. Thence onwards he may
pay his training through. To meet such early training the Government has to
find the funds or the people will I have to set aside certain assets like lands
earmarked for the purpose. This was done formerly until the British system of
taxation dis-established the village schools. But education of the young j must
remain a duty of the S.ate. As we are situated at present, our J problem is a
politically created financial problem and is not natural. The solution lies in
correcting it politically and not accepting it as inevitable. The teacher should
himself be a well- trained person who may have to be paid adequately say Rs.
25/- as a start. The school hours and terms should be related to the village
calendar. There may be no classes during harvest seasons or during periods
when a great deal of work has to be done on the fields.
General outline of the Plan: The Wardha or Basic scheme, as this new plan has
come to be known, recommends a course of seven years' compulsory basic
education for boys and girls from the age seven to fourteen. The medium of
instruction is to be a craft like spinning, around which all subjects are taught.
The everyday life of the child and the correlation of the craft, the physical and
social environment of the child afford points of coordination for all
departments of knowledge. The standard aimed at is the present matriculation
without English. There will be no effort to teach writing until the child has
learnt drawing. Reading will be taught first. After the age of twelve, the pupil
may be allowed to choose a craft as a vocation. It does not aim at turning out
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expert workmen at the age of fourteen but, the pupil will have acquired
sufficient training to enter a vocation in which he will do his talents justice.
The central idea of this scheme is that intellectual development must be
attained through vocational training. The present system emphasizes general
education and bases vocational training on it. Therefore, when intellectual
training come first, we, in a way, tie the hands and feet of the child and he
becomes impractical. No amount of the latter training will ever restore his
limbs paralysed in childhood. Instruction, without experience to base it on,
becomes a pure memoty training exercise. It does not develop any initiative or
personality.
Examination: The brunt of examinations will be borne by the teaching staff not
by the pupils under this scheme. As the pupil's life is to be controlled by the
teacher for 24 hours of the day, the teacher becomes knit together with the
home of every child and so with the village. The work of the teacher will be
reflected in the condition of the homes and of the village.
Women's Part: We have to follow the natural physical development of the child
and follow it mentally, morally and spiritually. The child takes interest in form,
colour and movement and then tries to understand the reason why things are
what they are. Then he will experiment to see if he cannot make things what
he wants them to be. Thus he advances from play to investigation and then to
creation. Our educational system has to cater for these three stages of growth
if we plan on eliciting the best in each child. To do this, the teacher ought to
be fully qualified to enter into the spirit of the child and share it with him. By
temperament and natural endowment, women, generally speaking, are better
able to understand children of the first stage. The system in India suffers in no
small measure by the lack of education among women. The mothers are not
qualified to train the child nor can we get properly educated young women to
enter the schools as teachers. It seems to me if we are to reform the schools,
the first step is the education of girls and young women, who are the natural
custodians of the generations to come. Unless we begin there, any amount of
planning and scheming by mere man will be in vain as he only comes in after
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the impressionable age of the child has been lost. Every village school, handling
children under eight, must be in the hands of women. One can almost say that
with rare exception no man teacher should be employed in such schools.
In the second stage of development of the child, we need persons who will
stimulate the thinking of the pupils and explain the why and wherefore of
phenomena. I had the opportunity of visiting a school in New York State run by
the Federation of Labour Unions. In that school the whole community lived to-
gether and the children took part in the supply of food products and all other
domestic matters. They had their own dairy; one of the teachers was in charge
and a few boys helped him. I attended an "economic class" of pupils of about
eleven years of age. The subject for the day was "Buying of a cow". The class
was taken charge of by a boy of about ten; the teacher sat in a back row with
me. The lad in charge (we shall call him Henry) described to the class what his
experience was when he went with the teacher (Bill) in charge of the Dairy to
an adjoining market to buy a cow. This is how the class went on: "Bill and I
went to an auction to buy a cow because we do not get enough milk from our
cows for us all". One of the pupils asked what an "Auction" was. The other
explained "An auction is a shop where they had no fixed prices. The shopman
brought out an article and the persons who wanted it told him what they would
pay for it and the shopman gave it to the one who 'bid¹ highest". Then followed
an explanation what a 'bid¹ was. Then another pupil asked why different
persons 'bid' different prices. Henry replied "the cow they bought started at 75
dollars and was 'knocked down¹ at 120 dollars for Bill". After the explanation of
"knocked down" he said that the first man suggested paying 75 dollars and
others went on increasing the price till Bill bid 120 dollars. After that nobody
came forward with a higher price, so it was sold to Bill. Another pupil asked
"why nobody wanted to give more than 120 dollars?" Henry described how
before the auction all the prospective buyers had gone through the records of
the cow and found how much milk per year it gave, what food it ate during the
year and other costs and found out what amount spent on its price would be
just covered by the price of milk. So the highest limit was calculated and those
who wanted an animal would stop bidding when it reached this limit. The whole
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hour spent by those children in thinking these things out for themselves
stimulated their faculties to greater extent than the cramming of economic
theories from Adam Smith to Marshall. When theories are based on experience,
it leads gently on to the next stage of creation and originality.
The present system is not capable of producing original thinkers. Even
Graduates of our universities have not reached this third stage. It is because of
this defect that we are stagnating. As we have already seen, the instruction we
were given was designed to make clerks of us and original mind is no part of the
equipment of a clerk. This stage requires some initiative and a good deal of
self-confidence. The part the teachers should play is to stand by, watch and
suggest.
No vocational training or education can be complete unless it has some relation
to art. This part of our education has been attended to by Poet Tagore. The
emphasis placed on folk songs, music and art must form part of every village
school. If such schools can be found to function with a vocation of craft as the
base and art as an aid, however simple the courses may be, the result will be
an outturn of men and women with a backbone of character and self-respect
who will not purr round the feet of foreign masters for a silken couch to lie on
but who will hold their head erect, be independent, and be prepared to share
the lowly life of the general run of the people. Unless we bend all our might to
produce such a stalwart nation, broad based on the sound culture of the
masses, it will be futile to attempt to build a superstructure. No nation can
ever hope to take its place in the vanguard of the nations which has not got its
roots in its own culture. We cannot shine on borrowed feathers. We have to de-
velop our own contribution to the world of literature, art and music.
Of course, as Gandhiji suggested, college education must be made self-
supporting. An agricultural college which cannot maintain itself on the land
allotted to it belies the object for which it exists. Similarly, all other
professional and technical colleges should be made to pay for themselves.
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X. LIFE IN GREGATION
Up to now we have discussed mainly life of an individual in connection with his
daily economic life. In this chapter we shall deal with man as a member of a
society leading a common life. We have been envisaging human life as part of
nature. Thus each man's life is but a passing phase in the existence of the
universe. In this setting our daily life also has to be reviewed.
The individual life of man may be a short range one if we look at his life as an
end in itself, but when it dovetails in the lives of others there are certain
limitations which arise. Man cannot act as he pleases. His movements have to
be restricted in consideration of the well being of others. Therefore the
personal habits of each individual, health and abode have a bearing on the
conditions prevailing in the environment.
With this end in view we shall have to lay out general lines on which people
should live in groups. In India many of our human abodes ate clusters of houses,
hamlets and huts which form our villages. The village life, therefore, has to be
studied from this aspect of common welfare.
To take one instance eats to replace the wastage in his body, to supply energy
and to provide vitality to protect him against diseases, etc. Out of the food the
body takes what it requires and returns to nature what is not assimilated. The
rejected element has to be so returned to nature as to enable nature to
assimilate it to itself and at the same time in such a manner as not to injure
other fellowmen. Thus there are two aspects to every one of these questions
and these will be touched upon in the following paragraphs.
In this chapter therefore, we shall be rapidly glancing over the various points
that should be attended to in regard to Sanitation, Health and Housing. And
then we shall pass on to consider the inter-relationship of man in villages which
should facilitate the formation of organized unit working smoothly on the socio-
political axis apart from the economic aspect that we have already considered.
These village units will form the basis of the self-governing nation. These will
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be the training grounds in which the villages will be prepared to take up the
responsibilities in regard to public administration and self-government. Hence
it is important that we should lay great emphasis on these village organizations.
When the village organization is properly formed it should develop a peculiar
culture of its own which will be a distinguishing feature of group, just as the
personality is of the individual. These aspects of village life should bring us
nearer to permanence. Human lives cover at best three score years and ten,
but these units based on village culture endure for all time. The quality of the
culture we develop will depend not only on human nature but also on the point
of approach we have adopted all along in this volume. We have been
approaching the problems as an application of the principles of non-violence
and truth to our everyday lives. If this is done carefully and attended to in
every detail conscientiously we shall realise a society based on these principles.
Sanitation: Personal habits of cleanliness-Villagers had generally a fairly high
sense of personal cleanliness derived through tradition and habit. Unfortunately
some of these good habits are being given up under a false sense of modernity.
Therefore the value of all good old personal habits of cleanliness should be re-
emphasised and where necessary new good habits included.
Collective or group cleanliness-This is the weakest link in our village life.
Village paths, roads, public places and tank bunds have all become so many
public latrines. Villagers answer calls of nature anywhere indiscriminately,
polluting most of the places on which people walk about and defiling even the
available drinking water. But the fault is not the villagers¹ wholly. There are no
organized latrines or urinals in a village and houses are so crowded and small
that each house has no such facilities. Therefore the construction and proper
maintaining of latrines, urinals and bathing places on common basis becomes
very necessary as also a plan to convert all rubbish and night-soil, etc., into
manure. Such a programme is necessary from the point of view of sanitation
and of village economy. The following details of group cleanliness are indicated
(a) Suitable and cheap drains, even if only open ones, and their periodical
claning and disinfecting with indigenous materials.
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(b) Use of drainage water for kitchen gardens and fruit trees and flushing
latrines.
(c) Collection of all rubbish and its conversion into manure.
(d) Keeping village wells, paths, tanks and open places clean and
uncontaminated.
(e) The making and maintaining of small gardens for the village public,
children's playground and clean little open spaces.
Health : 1. Village dietetics-Mal-nutrition is rampant in the villages. Villages
must be taught the nutritive values of different articles of food which are or
can be produced in the villages. Every family should understand the meaning of
a balanced diet and how to get it under village conditions.
The Health Department should take up educative work in this line in all the
centres seriously. The Government should prohibit rice mills within the centres
to begin with.
2. Drinking water-Supply of clean drinking water is a fundamental need. Many
more wells are required in the villages. Old ones need to be repaired. In some
cases clean and protected tanks will have to be made sources of drinking
water. This is one of the items which should secure immediate priority.
3. Preventive measures-Preventive measures against disease should be
emphasised more than curative measures. This means emphasis on balanced
diet, personal and collective sanitation and general healthy living with
provision for recreations and exercises.
4. Ordinary ailments and cheap remedies-Common village ailments and their
prevention and cure should be taught. Natural methods and cheap remedies
with suitable village herbs and drugs should be emphasised. Every family should
be supplied with and taught the use of cheap disinfectants. The Health
Department should investigate the value of poisonous herbs, weeds, etc., in
this connection.
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5. Recreations and exercises-Provision of space and equipment for open air
recreations and exercises should be made in every village. Exercises like
Suryanamaskar, asanas, and collective village games should be encouraged and
organized.
Housing: Better and healthier houses are an important item. Village houses are
insanitary, overcrowded and built without any common plan. This has to be
altered under a well-conceived plan which will be drawn up by the village
panchayat in consultation with public health and public works authorities
available near at hand. The following points need emphasis:-

1. Relieving congestion of village houses by providing extension sites for
   buildings under a plan.
2. Future house building to be on a co-operative basis.
3. Improvement of existing houses through educative propaganda.
4. Provision of some kind of drainage for individual houses and for the
   streets. The first is obtained by digging and maintaining soak pits which
   will be periodically cleaned and changed. The second is done through
   simple and cheap drainage system, even if open, which will be periodically
   cleaned and disinfected. Normally drainage water should be used for
   vegetable gardens and fruit trees.
5. Village houses being small and overcrowded, common latrines, bathing and
   washing places should be provided.
6. Immediate levelling up of all stagnant water pools and pits which become
   sources of malarial infection.
7. Laying out and improvement of village paths and roads on planned basis.
8. Model houses suited to village conditions should be made and exhibited by
   Public Health and Public Works Departments.
9. In select places where old village cannot be improved in sanitation and
   health conditions, an attempt should be made in transplanting the village
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progressively to a new site nearby with free gift of land and small building
subsidies on a co-operative basis.
10. In all new enterprises and schemes of house building care should be taken
to do away with the present segregation of the Harijan living quarters
from the rest of village.
Village Organization: Village organization can be undertaken under three
institutions- (1) A village panchayat for village administration on the basis of
Village Self-Government, (2) Multipurpose Co-operative Society for the
economic organization of the village and (3) a Gram Seva Sangha to mobilise
non- official support and initiative to back up the work of the whole scheme of
Rural Development on the basis of voluntary effort.

1. The village panchayat- There will have to be a village panchayat for each
   village or a group of villages elected on adult franchise, the villages being
   divided into wards for convenient sections for the purpose.
   The panchayat will have direct responsibility in regard to all village services,
   such as, village roads, village water supply, village education, village
   dispensaries, village sanitation, administration of justice within certain limits,
   village, lighting etc. These services will have to be compulsorily provided for in
   every village. If the revenue raised and allotted is not sufficient to provide for
   those services the deficit should be borne by Government.
   There will be another set of services like libraries, village halls, exhibitions,
   etc., which should be paid for partly by local contributions and partly by
   Government.
   There should be a panchayat union for all the panchayats in the selected areas.
   The duty of such a union will be to link up the various essential services under
   the village panchayats. The union will thus guide, supervise and co-ordinate the
   activities of village panchayats and audit their accounts. The union will further
   undertake basic or post-basic education and maintain bigger hospitals and
   maternity homes. An Assistant Engineer attached to the union will prepare
   estimates and execute all work.
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The union of panchayats will consist of representatives from the various
panchayats in the centre. It will get contributions from the panchayats and
grants from the Government.
N. B.-The village panchayats should be something more than mere
administrative agencies. They should help in training villagers generally in civic
responsibility, giving every adult knowledge of the rights and duties of village
citizenship. They should also take up the tasks of social reforms like the
abolition of common vices such as gambling, etc., abolition of superstitions and
social evils, like untouchability, etc.
Special organized efforts will have to be made for the uplift and assimilation in
the body politic of sections of societies like Harijans and Adiwasis who have
been victims of social injustice. The unfortunate condition of women is a more
serious problem which cannot be tackled singly by an institution or a
department. It is a matter of awakening social conscience and overcoming old
prejudices. Special attention will have to be paid in this direction. A few
women workers having practical approach and some knowledge of home
science (cooking medicines, weaving, tailoring, etc.) may prove useful for this
work.
2. Multi-purpose Co-operative Societies:- Just as the panchayat is the
instrument of political and administrative organization, the Multi-purpose Co-
operative Society is the instrument for the economic organization of the
village. The Multi-purpose Co-operative Society will deal with the following
items:-

1. The obtaining and storage of the food produce of the village.
2. The processing of food articles.
3. The balanced distribution of local products and of such imports as are
   necessary.
4. The stocking and supply of the instruments for agricultural operations,
   village industries, etc.
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5. The stocking and supply of raw materials like cotton, wood, metal, etc., for
local industries.
6. The marketing of finished products.
7. Arranging for the exchange of surplus village produce for necessary materials
and goods from outside.
8. The organization of important village industries as interrelated co-operative
units, so that, as far as possible profits and benefits are equitably shared by the
village community as a whole. Care should also be taken to see that the people
as a whole are gainfully employed so that the available (human resources) is
fully utilized. The object is that there should be no unemployment or under-
employment.
9. Up-to-date technicians and those with artistic training should be made
available to village artisans to help and improve their work. The cost of such
instruction and supervision should be borne by the Government.
10. There should be one fully trained Co-operative Inspector for each area.
11. Furnishing available information and guidance to the villages and villagers.
3. Gram Seva Sanghas -The question may be raised, where is the place for a
Gram Seva Sangha, where a panchayat and a Multi-purpose Co-operative
Society are together organizing village life. It should not be forgotten that the
village panchayat and the Multi-purpose Co-operative Society will be run only
by a few elected people whereas all the adults who have elected them will
have only a waiting and watching programme unless they are also harnessed to
constructive work under the various headings of village reconstruction. The.
Gram Seva Sanghas will be non-official voluntary bodies which would organize
all such work as will help the panchayat and the Multi-purpose Co-operative
Society to fulfill their task. Rural development officers and village development
officers and others should help in organizing, strengthening and utilizing the
Gram Seva Sanghas which should be autonomous bodies with their own
constitution, rules and funds. Government may give grants to these Gram Seva
Sanghas, but without fettering their autonomy. The Gram Seva Sanghas will
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organize bodies of voluntary Workers for village sanitation, for the regulation of
village meetings and festivals, for the protection of life and property in the
village and for various services on such occasions as the prevalence of
epidemics or floods or similar emergencies. In fact for every full-time paid
Worker under Government, Panchayat or Multi-purpose Society there will have
to be humerous non-official voluntary servants of the village from the village
trained for such work by the Gram Seva Sanghas.
NOTE:- We have dealt with Village Panchayats, Multipurpose Co-operative
Societies and Gram Seva Sanghas as the three instruments of village
organization. But the ultimate aim of village organization is village self-
sufficiency in food and clothing and other major needs of village life as also
self-reliance and self-dependence as far as possible as the foundation of village
life and all this to be achieved on democratic and peaceful lines.
Village Culture: Village culture is a much neglected item. Neither Village Self-
Government nor Village self-sufficiency will be real or permanent without the
Solid influence of village culture. India has evolved through the centuries a
village culture which has fairly stood the test of time. It must be rediscovered,
valued and developed. The village woman particularly indicates the inheritance
of this culture adding beauty and strength to village life. It has often been said
that a village grand-mother can put a university graduate to shame with her
practical wisdom and understanding of life and its problems. The following
suggestions are made to nourish village culture:

1. Study of village traditions and habits, village institutions and village history.
2. Study of folk songs, folk tales and folk art.
3. Recovery and improvement of artistic handicrafts and village art in general.
4. Organization of bhajans, kirthans, dramatics, etc., for village education.
5. Organization of village festivals and important religious occasions to
   strengthen the unity of village life without distinction of caste and
   community-people belonging to different communities should be encouraged to
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take part in each other's festivals and religious occasions in a spirit of common
happiness.
6. Organization of village libraries, village museums and village study circles.
7. Provision for healthy and open air recreations like games, folk dances,
excursions, etc.
NOTE-The reorganization of village culture should be creative and should aim at
giving the village a high sense of the values that should govern his life as an
individual and as the unit of a new society.
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Economy of Permanence
XI. PILOT PLAN
Hitherto we have studied the various aspects of life which should be moulded
so to bring about an economy of permanence. We have indicated the lines on
which the country has to be organized.
To enable us to achieve this end it is necessary to have a laboratory unit, as it
were, and which will also provide a training ground for workers. Therefore a
village or a group of villages may be taken as the unit and work on all fronts
may be organized in the selected area or region on the lines hitherto
considered. For this work associations may be formed in such a way that the
member of each association will function as though they were independent
republics managing their affairs themselves in the various spheres of village
life. These may be termed 'Lok Seva Sanghas' working on a common plan.
Such Sanghas, when in full swing, will form the necessary 'Opposition' to the
government in as much as they would indicate to the government the lines on
which their administration may move.
In a competitive economy the executive part of government is checked and
directed by the opposition; but in an economy, as contemplated by us, based
on non-violence and truth, there can be no such opposition. Our effort should
be to attract government attention to our method of work and make them
imitate our schemes in the measures they undertake. This organization, in the
first instance, will be formed in various centres. These will ultimately join
together or be united to form the Lok Sevak Sangh. This will be a formidable
force and the government cannot ignore it. The policy of the Sangh will
therefore have considerable weight in the councils of the nation.
The following is a suggested organization for the Sangh:-
The Cabinet: The Lok Sevak Sangh will be composed of a cabinet of about 9
members including the President and a Secretary. Apart from the President and
Secretary, the other members will hold portfolios for various departments and
they will be the Sanchalaks of those departments. The departments will be : 1.
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Economy of Permanence
Health, 2. Education, 3. The Economic Sector, 4. The Political Sector, 5. Social
Sector, 6. Publications.
Sanchalak's Council: The policy in regard to these departments will be settled
by the Sanchalaks in Council in the Cabinet. The Executing part of it will be
carried out by the Sanchalaks in their own departments with a council of their
own. The Sanchalak's Council will be composed of technicians of the different
lines of activity in their own department.
For instance the Health Council will be made up of a Mantri in charge of
Dietetics, another in charge of Child and General welfare, and a third in charge
of Sanitation and so on. Similarly, each such department will have its own
Council of Mantries over which the Sanchalaks will preside.
Committee of Mantries: These Councils of Mantries will be supported by
Technical Committees composed of provincial or regional representatives. For
example the Dietetic work Committee will be composed of the Mantri at the
centre in charge of dietetics and diatecticians from all over the country
belonging to provincial or regional organizations of the Lok Sevak Sangh. The
Technical Committee will, therefore, be able to exchange notes on the
experience in their own lines from all over the country.
Similar organizations will function in different regions. Thus, the country should
be covered with organizations of this type which will be working in an organic
unity.
Parliament of Sanchalaks: The Central Lok Sevak Sangh Cabinet will, from time
to time, call a Parliament of Sanchalaks from all the sister Provincial or
Regional Lok Sevak Sanghs and discuss questions arising out of policy.
In the same way there will be an Assembly of Technicians to exchange their
experiences and knowledge gained in their line.
Similar Councils of Mantries and Technical Comittees will function under each
of the departments.
Education: Education, for instance, will have pre-basic and basic education
imparted by various Talimi Sanghs, and another section will take up Hindustani
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