Khadi Quotes

The beam of light flashed across her own face and she thought, Yes, me, Khady Demba, still happy to utter her name silently and to sense its apt harmony with the precise, satisfying image she had of her own features and of the Khady heart that dwelled within her to which no one but she had access.

Mahatma Gandhi’s reading of the Vedas caused him to envision independent India as a collection of self-sufficient agrarian communities, each spinning its own khadi cloths, exporting little and importing even less. The most famous photograph of him shows him spinning cotton with his own hands, and he made the humble spinning wheel the symbol of the Indian nationalist movement.1 Yet this Arcadian vision was simply incompatible with the realities of modern economics, and hence not much has remained of it save for Gandhi’s radiant image on billions of rupee notes.

Jasu offers a weak smile to the taunting men, but Kavita sees the pain in his eyes. She sees the injured pride, the shame, the disappointment she knows he feels. In this moment, witnessing him in his messy, helpless state, Kavita feels her anger and fear washed away by sorrow. All this time, Jasu has had only one goal above all else, to provide for his family. And over the last twenty years, it seems as if God has been dreaming up one cruel complication after another to keep him from even this modest goal. The poor harvests back in Dahanu, the illusive dhaba-wallah job, the bicycle factory raid, the moneylender, and now his broken hand, dangling limply at his side as he tries to stand. Kavita rushes over to help him. “Come, Jasu-ji,” she says, using the respectful term of address for her husband. “You wanted me to tell you when dinner was ready. I’ve made all your favorites—bhindi masala, khadi, laddoo.

Two men are sitting in the back seat of a slow-moving car. They are both politicians. No words pass between the two. The taller man is legendarily averse to small talk, and the shorter one has nothing useful to say to his taciturn neighbor. They have known each other for decades and once were allies, but conflicting ideas and ambitions estranged them long ago. The two men in the car, both experienced lawyers, are perfectly aware of the constitutional position. In the back seat, the pair look strongly ill-matched. One is immaculately dressed in a suit of smooth-finished fabric, the other wears coarse khadi cloth. They share, perhaps, only one thing – an unnatural thinness. The two most recognizable men in India dominate the stage of national politics and are looked up to by millions as leaders, spokesmen and exemplars. They possess many strengths that later generations will come to praise and envy. The taller one is Mohammad Ali Jinnah, life-president All India Muslim League. And the shorter one is Mohandas Karamchand Gandhi”. (Jinnah Vs. Gandhi by Roderick Matthews)

Mohandas K. Gandhi went to South Africa and saw oppression there. Suddenly, he found a higher purpose: the liberation of the oppressed everywhere. With this new singleness of purpose, he eliminated everything else from his life. He called the process “reducing himself to zero.” 1He dressed in his own homespun cloth (khadi) and inspired his followers to do the same. He spent three years not reading any newspapers because he found that their contents added only non-essential confusion to his life. He spent thirty-five years experimenting with simplifying his diet.2 He spent a day each week without speaking. It would be an understatement to say he eschewed consumerism: when he died he owned fewer than ten items.

The original in Hindi is given below: Papanashini Ganga sabse badi Toh Ganga kaise badi? Woh to Prithvi par padi Prithvi sabse badi Toh Prithvi kaise badi? Woh to Sesha Naga ke sar par khadi Sesha sabse bada Toh Sesha kaise bada? Woh to Shankar gale mein pada Toh Shankar sabse bada Shankar kaise bada? Woh to Kailash shikhar par khada Toh Kailash sabse bada Kailash kaise bada? Woh to Ravana ko lad khada Toh Ravana sabse bada Ravana kaise bada? Woh to Ramabana se gira Toh Rama sabse bada Rama kaise bada? Woh to bhakta hridaye mein khada Toh bhakta sabse bada Bhakta kaise bada? Woh to Rama nama ko pada Toh nama sabse bada

When suddenly the English-educated urbanite goes to the peasant one says ‘we are brothers’ the peasant does not understand what it means. Those whom we usually call ‘that damn peasant’, those people whose everyday life is of no concern to us, those people who are no more to us than some statistics in government reports, those whom we do not stand by in their life of misery—those are the people we suddenly call upon as our brothers who must buy [Khadi] cloth at a higher price and face baton charge by the Gurkha [policemen] when we want to fight the government, and that kind of call fails to convince anyone.

Satyarthi, l’ex ingegnere che libera i bambini schiavi L’indiano da 30 anni in prima linea contro il lavoro minorile: lavorerò con Malala Kailash Satyarthi, 60 anni, è il primo indiano a vincere il premio Nobel per la Pace Maria Grazia Coggiola | 693 parole Fino a ieri mattina, Kailash Satyarthi, era un volto pressoché sconosciuto in India, uno dei tantissimi volontari seguaci del Mahatma Gandhi che in silenzio e con ostinazione si prendono a cuore le cause che in un Paese di un miliardo e 200 milioni di persone sembrano perse in partenza. Poi la notizia del Premio Nobel per la Pace, condiviso con la pachistana Malala, ha improvvisamente catapultato questo schivo ex ingegnere di 60 anni alla ribalta mondiale e con lui anche la sua organizzazione, Bachpan Bachao Andolan (Movimento per salvare i bambini), che da tre decenni si batte contro lo sfruttamento del lavoro minorile. «D’ora in poi le voci di milioni di bambini non potranno più essere ignorate» ha detto ai primi giornalisti che si sono precipitati nel suo ufficio a Kalkaji, un caotico quartiere di New Delhi vicino a uno dei più vecchi templi induisti della metropoli. Nato nello stato del Madhya Pradesh, nel centro dell’India, ha lasciato a 26 anni una promettente carriera dopo una laurea in ingegneria per dedicarsi a tempo pieno ai diritti dell’infanzia: «È sempre stata la mia passione e a questo ho dedicato la mia vita». L’impegno di Satyarthi iniziò con incursioni in fabbriche e laboratori dove intere famiglie erano costrette a lavorare per rimborsare un prestito che avevano contratto. Incapaci di rimborsare la somma ricevuta, spesso venivano vendute e rivendute, bambini compresi. La sua associazione è nata nel 1980, conta oltre 700 organizzazioni non governative affiliate e finora ha «liberato» oltre 80 mila baby schiavi in centinaia di laboratori e fabbriche. Sembrano tanti, ma è in realtà una goccia in India dove sono svariati milioni i bambini sotto i 14 anni impiegati in diverse attività, come la produzione di «bidi», le piccole sigarette fatte a mano, lavori edili, ricami e soprattutto come domestici low-cost per la ricca borghesia delle metropoli. Appesi muri del suo ufficio ci sono i manifesti delle sue crociate. La più famosa è stata quella della «Global March» nel 1998 quando portò a Ginevra mille bambini lavoratori di tutto il mondo. È stato un punto di svolta, oltre che un successo internazionale, perché l’anno successivo le Nazioni Unite hanno approvato una convenzione contro le forme estreme di impiego minorile e da allora l’esercito dei baby schiavi si è costantemente ridotto. Un’altra battaglia è stata quella ottenere dalle multinazionali l’impegno a garantire che i loro prodotti, come i tappeti, non siano fabbricati con manodopera minorile dei Paesi poveri. Durante i Mondiali di calcio del 2006 in Germania, Satyarthi organizzò una campagna per denunciare l’uso dei bimbi di 6 anni nella cucitura di palloni e nel 2011 pubblicò uno studio in cui si rivelava che in India scompaiono 11 bambini ogni ora, vittime del traffico di esseri umani. Vestito con il tradizionale completo di casacca e pantaloni «khadi» (filati e tessuti a mano come faceva il Mahatma) e fradicio di sudore per il condizionatore rotto, Satyarthi ha ricordato anche i legami con l’Italia. «Ho lavorato tanto con Mani Tese - ha detto - e conosco molti italiani». Tra un’intervista e l’altra, in serata, ha poi sentito per telefono Malala da Birmingham. «La conosco - ha spiegato - perché ci eravamo visti l’ultima volta in Olanda durante una cerimonia. La inviterò a lavorare con me». Curiosamente, il prestigioso riconoscimento non fui mai assegnato all’apostolo della non violenza. «Sono nato dopo la morte del Mahatma Gandhi - ha ricordato l’attivista - e se il premio fosse stato assegnato a lui sarei stato più contento. Ma anche ora lo sono perché appartiene a tutti i bambini di questo Paese». Malala, festa tra i banchi d

In 1930, Lord Irwin had waited before arresting Gandhi. It was unlikely that his successor would repeat that mistake. Knowing this, on 3 January 1932, Gandhi issued instructions through the press as to what the public should do when he was taken into custody. They should wear khadi, boycott foreign goods, manufacture their own salt and picket liquor shops, in all of these actions ‘discard[ing] every trace of violence’. In Bombay, Gandhi was staying as usual at Mani Bhavan. It was his custom to sleep on the terrace, the open sky above him, his disciples on the floor around him. Early in the morning of 4 January, he was woken up by the city’s commissioner of police, who had come to arrest him. It was Gandhi’s day of silence. Asking for a pencil and piece of paper, he wrote; ‘I shall be ready to come with you in half an hour'.

In the last week of June, the AICC met in Ahmedabad. Here, Gandhi moved a resolution making it mandatory for all Congress representatives/office-bearers to spin for at least half an hour a day except when travelling, and to send to the All India Khadi Board at least ten tolas (about 1.8 kg) of ‘even and well-twisted’ yarn every month. The resolution passed, by seventy-eight votes to seventy. Among those resolute in their opposition were Motilal Nehru and C.R. Das. The narrowness of Gandhi’s victory suggested that he no longer had complete control over the Congress.

After his companion was detained, Gandhi addressed a meeting in Waltair, before carrying on to Madras and further south. In the town of Madurai he took a decision to simplify his dress even further. He would now discard the shirt, and wear a loincloth only. The idea had been in Gandhi’s mind for some time. He first thought of it in Barisal in Bengal. He finally took the step only in Madurai, when people told him that they had not enough khadi or where khadi was available, not enough money. When he communicated his decision to his co-workers, Maulana Azad understood immediately, but the others, including C. Rajagopalachari, were unhappy. ‘They felt such radical change might make people uneasy, some might not understand it; some might take me to be a lunatic...’ Typically, the opposition made Gandhi even more resolute in his decision.

Main sharad pe khadi diwaar nahin, Us diwaar pe padi daraar hoon, (I am not the wall that stands at the border, I am the fissure in that wall.)

Gandhijinu success secret ghentachal Gandhiwadio mane chhe aem charkho, brahmacharya,ahinsa ke khadi hatuj nahi.Bandama daam hato, 'asahakar' ane 'savinay kanun bhang' na teamwork managment no!

Is organic cotton the future of sustainable development? With the increase in climate change and global warming, each step taken by us matters, be it even by transforming our cotton closet into an organic cotton closet. We are living in a time, where each step will either lead to an immense increase in global warming or will lead to the protection of our Mother Earth. So why not make our actions count and take a step by protecting our nature by switching to organic clothing?! As we know, the fashion industry is one of the largest industry of today, in which the cotton textiles lead the line together with the cotton manufacture setting them as the highest-ranked in the fashion industry. These pieces of regular cotton those are constructed into garments leads to 88% more wastage of water from our resources. Whereas Organic Cotton that has been made from natural seeds and handpicked for maintaining the purity of fibres; uses 1,982 fewer gallons of water compared to regular cotton. Gallons of water used by: Regular cotton: 2168 gallons Organic Cotton: 186 gallons Due to increase in market size of the fashion industry every year along with the cotton industry; regular cotton is handpicked by workers to keep up with the increase in demand for the regular cotton and because these crops are handpicked it leads to various damages and crises such as: Damage of fibres: As regular cotton is grown as mono-crop it destroys the soil quality, that exceeds the damage when handpicked by the farmers, leading to also the destruction of fibres because of the speed and time limit ordered. Damage of crops: Regular cotton leads to damage of crops when it is handpicked, as not much attention is paid while plucking it in bulk, due to which all the effort, time and resources used to cultivate the crops drain-out to zero. Water wastage: The amount of clean water being depleted to produce regular cotton is extreme that might lead to a water crisis. The clean water when used for manufacturing turns into toxic water that is disposed into freshwater bodies, causing a hazardous impact on the people deprived of this natural resource. Wastage of resources: When all the above-mentioned factors are ignored by the manufactures and the farmers, it directly leads to the waste of resources, as the number of resources used to produce the regular cotton is way high in number when compared to the results at the end. Regular cotton along with these damages also demands to use chemical dyes for their further process, that is not only harmful to our body but is also very dangerous to the workers exposed to it, as these chemicals lead to many health problems like earring aids, lunch cancer, skin cancer, eczema and many more, other than that people can also lose their lives when exposed to these chemicals for long other than that people can also lose their lives when exposed to these chemicals for long Know More about synthetic dyes on ‘Why synthetic dye stands for the immortality done to Nature?’ Organic cotton, when compared to regular cotton, brings a radical positive change to the environment. To manufacture, just one t-shirt, regular cotton uses 16% of the world’s insecticides, 7% pesticides and 2,700 litres of water, when compared to this, organic cotton uses 62% less energy than regular Cotton. Bulk Organic Cotton Fabric Manufacturer: Suvetah is one of the leading bulk organic cotton fabric manufacturer in India. Suvetah is GOTS certified sustainable fabric manufacturer in Organic Cotton Fabric, Linen Fabric and Hemp Fabric. We are also manufacturer of other fabrics like Denim, Kala Cotton Fabric, Ahimsa Silk Fabric, Ethical Recycled Cotton Fabric, Banana Fabric, Orange Fabric, Bamboo Fabric, Rose Fabric, Khadi Fabric etc.

When Tata was a student in the Government College at Mangalore in 1922, Kannappa, who was his teacher, one day found him in a pensive mood. When asked the reason, Tata had said he did not find college education useful to his life’s journey. The very next day, Tata quit college and joined India’s freedom movement that had just been reinvigorated by the charismatic messiah, Mohandas Karamchand Gandhi. Tata became an ardent follower of Mahatma Gandhi, struggling tirelessly to advance causes such as the promotion of khadi and cottage industries, abolition of untouchability, eradication of traditional caste-based concubinage and the promotion of adult literacy. Tata’s actions caused much unhappiness within his extremely orthodox family and community. Even Tata’s father, Shesha Karanth, a remarkably audacious man in his own right, shed tears of disappointment over the life choices Tata was making. Shesha Karanth’s closest friend, one Narayana Mayya, had tried to placate him saying although the renegade Shivarama had abandoned Brahminism, he had seven other fine sons to be torch-bearers of tradition. Shesha Karanth had retorted that Mayya had no idea of the true worth of his fourth son Shivarama, ‘who is weightier than all the others combined’.

During the 1920s Tata had tried hard to practice what Mahatma Gandhi preached. He met with failure at every corner: trying to sell handspun khadi to villagers who did not want it, trying to convince labourers that the drink they enjoyed at the end of the day was an evil to be shunned, and preaching eternal celibacy to girls in communities that traditionally turned them into consorts of rich men. Tata was turning into a rationalist, atheist and a modernist. He appreciated the benefits that science, technology and medicine had gifted to society. He found Gandhi’s anti-economic growth arguments, sex-denying prudery and god-fearing piety largely irrelevant to improving the lives of Indian citizens.