We may profess to gratuitously help textile, sugar and rice mills and, respectively, kill the village spinning wheel, the handloom and their product, Khadi, the village cane crusher and its product, the vitamin-laden and nourishing gur or molasses and the hand-pounder and its product, unpolished rice, whose pericarp, which holds the vitamins, is left intact by these pounders. Our clear duty is, therefore, to investigate the possibility of keeping in existence the village wheel, the village crusher and the village pounder, and, by advertising their products, discovering their qualities, ascertaining the condition of the workers and the number displaced by the power-driven machinery and discovering the methods of improving them, whilst retaining their village character, to enable them to stand the competition of the mills. How terribly and criminally we have neglected them! Here, there is no antagonism to the textile or the sugar or the rice mills. Their products must be preferred to the corresponding foreign products. If they were in danger of extinction from foreign competition they should receive the needed support. But they stand in no such need. They are flourishing in spite of foreign competition. What is needed is protection of the village crafts and the workers behind them from the crushing competition of the power-driven machinery, whether it is worked in India or in foreign lands. It may be that Khadi, gur and unpolished rice have no intrinsic quality and that they should die. But, except for Khadi, not the slightest effort has been made, so far as I am aware, to know anything about the fate of the tens of thousands of villagers who were earning their livelihood through crushing cane and pounding rice. Surely, there is in this work enough for an army of patriots. The reader will say, 'But this is very difficult work.' I admit. But it is most important and equally interesting. I claim that this is true, fruitful and cent per cent Swadeshi!
In a nutshell, of the things we use, we should restrict our purchases to the articles which villages manufacture. Their manufactures may be crude. We must try to induce them to improve their workmanship, and not dismiss them because foreign articles or even articles produced in cities, that is, big factories, are superior. In other words, we should evoke the artistic talent of the villager. In this manner, shall we repay somewhat, the debt we owe to them. We need not be frightened by the thought whether we shall ever succeed in such an effort. Within our own times, we can recall instances where we have not been baffled by the difficulty of our tasks when we have known that they were essential for this nation's progress. If, therefore, we as individuals believe that revivification of India's villages is a necessity of our existence, if we believe that thereby only can we root out untouchability and feel one with all, no matter to what community or religion they may belong, we must mentally go back to the villages and treat them as our pattern, instead of putting the city life before them for imitation. If this is the correct attitude, then, naturally, we begin with ourselves and thus use, say, hand-made paper instead of mill- made, use village reed, whenever possible, instead of the fountain pen or the penholder, ink made in the villages instead of the big factories, etc. I can multiply instances of this nature. There is hardly anything of daily use in the home, which the villagers have not made before and cannot make even now. If we perform the mental trick and fix our gaze upon them, we immediately put millions of rupees into the pockets of the villagers, whereas at the present moment we are exploiting the villagers without making any return worth the name. It is time we arrested the progress of the tragedy. To me, the campaign against untouchability has begun to imply ever so much more than the eradication of the ceremonial untouchability of those who are labeled untouchables. For the city-dweller, the villages have become untouchable. He does not know them, he will not live in them, and if he finds himself in a village, he will want to reproduce the city life there. This would be tolerable, if we could bring into being cities which would accommodate 30 crores of human beings. This is much more impossible than the one of reviving the village industries and stopping the progressive poverty, which is due as much to enforced unemployment as to any other cause.
These (i.e. village industries other than Khadi) stand on a different footing from Khadi. There is not much scope for voluntary labour in them. Each industry will take the labour of only certain, number of hands. These industries come in as a handmaid to Khadi. They cannot exist without Khadi, and Khadi will be robbed of its dignity without them. Village economy cannot be complete without the essential village industries such as hand-grinding, hand-pounding, soap-making, paper-making, match-making, tanning, oil-pressing etc. Congressmen can interest themselves in these and, if they are villagers or will settle down in villages, they will give these industries a new life and a new dress. All should make it a point of honour to use only village articles whenever and wherever available. Given the demand, there is no doubt that most of our wants can be supplied from our villages. When we have become village-minded, we will not want imitations of the West or machine- made products, but we will develop a true national taste in keeping with the vision of a new India in which pauperism, starvation and idleness will be unknown.
Constructive Programme, Edn. 1948, p. 14-5