The village work frightens us. We who are town-bred find it trying to take to the village life. Our bodies in many cases do not respond to the hard life. But it is a difficulty which we have to face boldly, even heroically, if our desire is to establish Swaraj for the people, not substitute one class rule by another, which may be even worse. Hitherto the villagers have died in their thousands so that we might live. Now we might have to die so that they may live. The difference will be to die so that they may live. Now we might have to die so that they may live. The difference will be fundamental. The former have died unknowingly and involuntary. Their enforced sacrifice has degraded us. If now we die knowingly and willingly, our sacrifice will ennoble us and the whole nation. Let us not flinch from the necessary sacrifice, if we will live as an independent self-respecting nation.
Yong India, 17-4'24
There is no school equal to a decent home and no
teachers equal to honest, virtuous parents. Modern (high school) education is a
dead-weight on the villagers. Their children will never be able to get it, and
thank God, they will never miss it if they have the training of a decent home.
If the village worker is not a decent home, he or she had better not aspire
after the high privilege and honour of becoming a village worker... What they need
is not a knowledge of the three R's but a knowledge of their economic life and
how they can better it. They are today working as automations, without any
responsibility whatsoever to their surrounding and without feeling the joy of
work.
Villages have suffered long from neglect by those
who have had the benefit of education. They have chosen the city life. The
village movement is an attempt to establish healthy contact with the spirit of
service to settle in them and find self-expression in the service of villagers...
Those who have settled in villages in the spirit of service are not dismayed by
the difficulties facing them. They knew before they went that they would have to
contend against many difficulties including even sullenness on the part of
villagers. Only those, therefore, who have faith in themselves and in their
mission will serve the villagers and influence their lives. A true life live
amongst the people is in itself an object-lesson that must produce its own
effect upon immediate surroundings.; The difficulty with the young man is,
perhaps, that he has gone to the village merely to earn a living without the
spirit of service behind it. I admit that village life does not offer
attractions to those who go there in search of money. Without the incentives of
service village life would jar after the novelty has worn out. No young man
having gone to village may abandon the pursuit on the slightest contact with
difficulty. Patient effort city-dweller and that they will respond to kindliness
and attention. It is no doubt true that one does not have in the villagers the
opportunity of contact with the great ones of the land. With the growth of
village mentality the leaders will find it necessary to tour in the villages and
establish a living touch with them. Moreover the companionship of the great and
the good is available to all through the works of saints like Chaitanya,
Ramakrishna, Tulsidas, Kabir, Nanak, Dadu, Tukaram, Tiruvallavar, and others too
numerous to mention though equally known and pious. The difficulty is to get the
mind turned to the reception of permanent values. If it is modern
thought-political, social, economical, scientific-that is meant, it is possible
to procure literature that will satisfy curiosity. I admit, to procure
literature that will satisfy curiosity. I admit, however, that one does not find
such as easily as one finds religious literature. Saints wrote and spoke for the
masses. The vogue fro translating modern thought to the masses in an acceptable
manner has not yet quite set in. But it must come in time. I would, therefore
advise young men... not to give in but persist in their effort and by their
presence make the villages more livable and lovable. That they will do by
serving the villages in a manner acceptable to the villagers. Every-one their
own labour and removing illiteracy to the extent of their ability. And if their
lives are clean, methodical and industrious, there is no doubt that the
infection will spread in the villages in which they may be working.
Harijan, 20-2-37
If rural reconstruction were not to include rural
sanitation, our villages would remain the muck-heaps that they are today.
Village sanitation is a vital part of village life and is as difficult as it is
important. It needs a heroic effort to eradicate age-long insanitation. The
village worker who is ignorant of the science of village sanitation, who is not
a successful scavenger, cannot fit himself for village service.
It seems to be generally admitted that without the
new the new or basic education the education of millions of children in India is
well-nigh impossible. The village worker has, therefore, to master it, and
become a basic education teacher himself.
Adult education will follow in the wake of basic
education as a matter of course. Where this new education has taken root, the
children themselves become their parent's teachers. Be that as it may, the
village worker has to undertaken adult education also.
Woman is described as man's better half. As long
as she has not the same rights in law as man, as long as the birth of a girl
does not receive the same welcome as his mother, sister or daughter as the case
may be, and look upon her with respect. Only such a worker will command the
confidence of the village people.
It is impossible for an unhealthy people to win
Swaraj. Therefore we should no longer be guilty of the neglect of the health of
our people. Every village worker must have a knowledge of the general principles
of health.
Without a common language no nation can come into
being. Instead of worrying himself with the controversy about Hindi-Hindustani
and Urdu, the village worker will acquire a knowledge of the rashtrabhasha which
should be such as can be understood by both Hindus and Muslims.
Our infatuation for English has made us unfaithful
to provincial languages. If only as penance for this unfaithfulness the village
worker should cultivate in the villagers a love of their won speech.
He will have equal regard for tall the other
languages of India, and will learn the languages of the part where he may be
working, and thus be able to inspire the villagers there with a regard for their
own speech.
The whole of this programme will however, be a
structure on sand if it is not built on the solid foundation on sand if it is
not built on the solid foundation of economic equality. Economic equality must
never be supposed to mean possession of an equal amount of worldly goods by
everyone. It does not mean, however, of worldly goods by everyone. It does mean,
however, that everyone will have a proper house to live in, sufficient and
balanced food to eat, and sufficient Khadi with which to cover himself. It also
means that the cruel inequality that obtains today will be removed by purely
non-violent means.
Harijan, 18-8-40
(The following are some qualifications prescribed by Gandhiji for Satyagrahis. But as a village worker was according to him also to be a true Satyagrahi, these qualifications may be regarded as applying also to a village worker.)