It is estimated that rupees nine crores worth of raw hide is annually exported from India and that much of it is returned to her in the shape of manufactured articles. This means not only a material, but also an intellectual, drain. We miss the training we should receive in tanning and preparing the innumerable articles of leather we need for daily use.
Tanning requires great technical skill. An army of chemists can find scope for their inventive talent in this great industry. There are two ways of developing it. One for the uplift of Harijans living in the villages and eking out a bare sustenance living in filth and degradation and consigned to the village ghetto, isolated and away from the village proper. This way means part re-organization of villages and taking art, education, cleanliness, prosperity and dignity to them. This means also the application of chemical talent to village uplift. Tanning chemists have to discover improved methods of tanning. The village chemist has to stoop to conquer. He has to learn and understand the crude village tanning, which is still in existence but which is fast dying owing to neglect, not to say want of support. But the crude method may not be summarily scrapped, at least not before a sympathetic examination. It has served well for centuries. It could not have done so, if it had no merit. The only research I know in this direction is being carried on in Santiniketan, and then it was started at the now defunct Ashram at Sabarmati. I have not been able to keep myself in touch with the progress of the experiment at Santiniketan. There is every prospect of its revival at the Harijan Ashram, which the Sabarmati Ashram has now become. These experiments are mere drops in the ocean of possible research.
Cow-preservation is an article of faith in Hinduism. No Harijan worth his salt will kill cattle for food. But, having become untouchable, he has learnt the evil habit of eating carrion. He will not kill a cow but will eat with the greatest relish the flesh of a dead cow. It may be physiologically harmless. But psychologically there is nothing, perhaps, so repulsive as carrion-eating. And yet, when a dead cow is brought to a Harijan tanner's house, it is a day of rejoicing for the whole household. Children dance round the carcass, and as the animal is flayed, they take hold of bones or pieces of flesh and throw them at one another. As a tanner, who is living at the Harijan Ashram, describing the scenes at his own now forsaken home, tells me the whole family is drunk with joy at the sight of the dead animal. I know how hard I have found it working among Harijans to wean them from the soul-destroying habit of eating carrion. Reformed tanning means the automatic disappearance of carrion-eating.
Well, here is the use for high intelligence and the art of dissection. Here is also a mighty step in the direction of cow-preservation. The cow must die at the hands of the butcher, unless we learn the art of increasing her capacity of milk-giving, unless we improve her stock and make her male progeny more useful for the field and carrying burdens, unless we make scientific use of all her excreta as manure, and unless, when she and hers die, we are prepared to make the wisest use of her hide, bone, flesh, entrails, etc.
I am just now concerned only with the carcass. It is well to remember here that the village tanner, thank God, has to deal only with the carcass, not the slaughtered animal. He has no means of bringing the dead animal in a decent way. He lifts it, drags it, and this injures the skin and reduces the value of the hide. If the villagers and the public knew the priceless and noble service the tanner renders, they will provide easy and simple methods of carrying it, so as not to injure the skin at all.
The next process is flaying the animal. This requires great skill. I am told that none, not even surgeons, do this work better or more expeditiously than the village tanner does with his village knife. I have inquired of those who should know. They have not been able to show me an improvement upon the village tanner. This is not to say that there is none better. I merely give the reader the benefit of my own very limited experience. The village tanner has no use for the bone. He throws it away. Dogs hover round the carcass whilst it is flayed, and take away some, if not all, of the bones. This is a dead loss to the country. The bones, if powdered fine, apart from their other uses, make valuable manure. What remains after the dogs have taken away their share is transported to foreign countries and returns to us in the shape of handles, buttons, etc.
The second way is urbanizing this great industry. There are several tanneries in India doing this work. Their examination is outside the scope of this article. This urbanization can do little good to the Harijans, much less to the villages. It is a process of double drain from the villages. Urbanization in India is slow but sure death for her villages and villagers. Urbanization can never support ninety per cent of India's population, which is living in her 7,00,000 villages. To re-remove from these villages tanning and such other industries is to remove what little opportunity there still is for making skilled use of the hand and the head. And when the village handicrafts disappear, the villagers working only with their cattle on the field, with idleness for six or four months in the year, must, in the words of Madhusudan Das, be reduced to the level of the beast and be without proper nourishment, either of the mind or the body, and, therefore, without joy and without hope.
Here is work for the cent per cent Swadeshi lover and scope for the harnessing of technical skill to the solution of a great problem. The work fells three apples with one throw. It serves the Harijans, it serves the villagers, and it means honourable employment for the middle class intelligentsia who are in search of employment. Add to this the fact that intelligentsia have a proper opportunity of coming in direct touch with the villagers.