Gram Seva Sangh NewsLetter | June 2020

Hi Friends!

We hope you all staying safe in these difficult times and wish you all good health.

Recent articles and program updates


As you all know Gram Seva Sangh is sustaining its efforts through couple of volunteers and from friends monthly small contributions. This support is immeasurable for us.

On the one hand, the contribution from our member subscribers is thinning during these trying times.  To keep our campaign going especially when a lot of anti-people legislations and moves are being rushed through by the government at state and centre. We would like to broad base our supporters so the regular contributors are not overburdened.

On the other hand, considering the current crisis, we believe this is the time we need to step up the efforts to work with many organizations. To do that, we need to first sustain current full time and part time volunteers and a few more volunteers to increase the efforts. 

More of your small financial contributions will make this happen, so we thought requesting these below things,

  •  – Subscribe to become a monthly donor with your small monthly financial contributions
  •  – Request your friends and interested folks to subscribe to contribute monthly
  •  – We also request already contributing Subscribers who can afford to increase a small extent  

Our Bank Details mentioned below for your use, Please send us a message after contributing by online:

Name:   Gram Seva Sangh                  Bank:              Indian Bank
Branch: Chamrajpet, Bangalore        A/c number: 6820702287 (Current a/c)
IFSC:      IDIB000C007  


Recently Gram Seva Sangh office shifted to Heggodu Village, Sagara Tq, Shivmogga Dist due to the Health concerns of our volunteers and Mentors, So we request your cooperation due to any inconvenience by this.

Our New postal Address: Gram Seva Sangh, c/o, Charaka, Bheemanakone 577 417, Sagar Tq, Shimoga District,

India | Ph: 08183 – 265601 / 02

Campaign Against Amendment to Land Reforms Act by Karnataka Govt. Updates:

Some of the articles wrote by our mentors as part of this campaign are available at :

To watch more videos click Here to visit Gram Seva Sangh Youtube channel

Facebook: @ragikana | Twitter: @ragikanasanthe | Instagram: @ragikana

Webinars Updates

May – July, 2020

Ashoke Chatterjee , Handicraft Activist
(Photo Courtesy The Daily Eye)

Prof Ashoke Chatterjee Talking on

“Handcrafting a sustainable future: Challenge and opportunity in a new millennium”

Join Zoom Meeting:

Meeting ID: 840 8486 6213

Date Topic Speaker Talk & Discussion Link
12th July Role of Community based (social) media platforms for social change Vijay Sai Pratap, CEO, Gram Vaani
5th July Urban Foodscapes- Food Gardens for Urban Houses Dr.Rajendra Hegde, Co-founder of BRICS
28th June Community Restoration of Natural Hydrological Balance Ayyappa Masagi, Water Literacy Foundation
21st June Design to Sustain – Sustain to Live Prof. Sathya Prakash Varanashi, Architect
14th June RangDe India – a mass citizen’s movement to support farmers Ram NK, Co-Founder and CEO, Rang De & Habba
7th June Building a decentralized, sustainable economy, through Swaraj Dr. H Manjunath, Agriculture Scientist, School of Natural Farming – Tumkur
31st May Impact of lockdown on women workers in informal sectors Geetha Menon, Co-founder, Stree Jagriti Samithi
24th May Khadi – Challenges Of Today Ravi Kiran, Metaphor Racha, Khadi Activist
17th May Rural Sustainability in Current Times M V N Rao, Grama Vikas

For more updates visit: or  Facebook : @gramsevasanghindia Twitter : @gramsevasangha |Instagram: @gramsevasanghindia

Are we really “going local”?

In the not-so-recent past

During the sunset-years of the 19th century, a radical thought was taking shape in India. The “Swadeshi Movement” which was officially launched in 1905 had its theoretical aspects defined in the late 1800s. Stalwarts such as Naoroji, Tilak, Ghokale, Aurobindo are credited with the thought leadership for the same. History tells us that the Swadeshi movement is a “nationalistic movement”, i.e a political movement. But at its very core, this movement was an economical one, born from the understanding that the oppression of the Indians within India was predicated upon the economic control of the entire Indian populace by a few Englishmen.

Being “nationalistic”, today is not considered good behavior by many; it certainly is not seen as progressive. We now associate it with mostly the right-wing, jingoistic and populist style of politics that has taken roots in most parts of the world that has sailed the democratic and secular oceans to arrive at this point. What happened? One reason could be the mix-up involving “method” and “intent”. Movements like the Swadeshi were born out of the need for human beings to unshackle themselves from an oppressor, “a real adversary” (so to speak). Today’s nationalism is born out of the need to manufacture non-existent enemies or distract us from the real ones or both.

The modus-operandi of the Swadeshi Movemement was to “go local”; to boycott foreign products (very specifically, British) and opt for local produce. Underlying this was the confidence that came from “Atmashakthi” (self-strength) , a term coined by Rabindranath Tagore during the same years, when he was putting together his thoughts on Indian Nationalism. In other words, to even begin thinking about boycotting something, to say a “firm no” to external help or input, one first needed to build the inner strength to be self reliant and be confident enough to endure what comes after.

The Swadeshi movement later paved way to progressively mature and effective movements. With the entry of Gandhiji into the Indian Independence Struggle, “Swadeshi” found new intent, meaning and methods where he combined his success of the Satyagraha (that he conceived while in South Africa) with the good-parts of the Swadeshi movement to come up with the tools and ethos which made possible a national conscience strong enough to put up a non-violent struggle against the British-might.

Our grand experiments with “local”

Colonialism, and India’s tryst with it aside, the need for “going local” has been the need-of-the-hour for long. Every individual who has considered or worked towards an “ecologically viable”, “socially just” and “economically alternative” society knows the importance of “going local”. In fact to understand the benefits of going local, one only has to stare at the disadvantages of a world that went global; to be specific, the disadvantages of “globalization”.

Chipko Movement | Photo Courtesy

It has been a perpetual struggle between these two forces. One that wanted to establish a global-order and another that resists it by celebrating diversity, “the local” and decentralization. If there is a tiny amount of hope today with some skill and culture left in parts of the world that are not yet completely transformed, it is because of the small victories of the latter group. In India especially, even today, we retain some traditional agricultural methods, weaving practices, skills and products that demand respect for human labour simply because we upheld the notion of local over global; a storyline of struggle that connects movement to movement, generation to generation. But was that enough?

We have deluded ourselves in some cases of “going local”; in most cases, we have celebrated too early. This is because we overestimated our success. The very fact that, as a society, we democratically elected a corporation-friendly, yet traditional-sounding ideological concoction, as our leaders and governments today, should be proof enough that we have completely missed our goals. Our attempts all these years to stay local has been within the perimeters set by the “market”; issue of having to “comply”. We have had so many of our “local” stories that gladly claim to be “Swadeshi” but actually can only be considered local “productions” at best. Even the not-so-nuanced original “Swadeshi Movement” was about “local consumption”. Gandhi’s and Kumarappa’s interpretation and experiments with Swadeshi have been about both consumption and production.

These are strong reasons today to rise above our own petty self-declared victories and march towards what is truly local. If nothing, the collapse our years of “half-baked” local movements in current times when a pandemic has struck the world, should serve us as a reminder that our job is far from complete.

“Local” politics

It was only a matter of time before the hyper-nationalistic party, that forms the Indian Government today, decided to use “local” in their vocabulary. It is also very amusing that Tagore’s “Atmashakthi” has been aptly re-purposed into an “Atma Nirbharata” (presumably meaning the same thing but with a twist for the slogan-entertained citizen of the present).

The call to go local is not new even within the short history of the current ruling party. “Make in India” was a campaign that ran before this and regardless of what the “thinkers” thought about it, the average person’s idea of this matter varied from “International companies employing Indian workers” to “Made in a factory that is physically located on Indian soil”; a vague enough cloud of interpretative smoke behind which we can continue to worship the only God we know now; that of Capital.

During the Coronavirus crisis of 2020, the call to “go local” will again have all sorts of interpretations. For some – with an overconfident zeal- it has become a chance to raise some dirt against our behemoth neighbour, China. For others, this is an opportunity to “somehow stay alive and relevant” in the dark-and-dying days of Capitalism. So going local today will only mean one thing for businesses that never came up with the true intent of creating local economies; to extract “whatever is left” in terms of resources and run away with the last few crumbs of the pie.

“Local” is but one word in a dictionary and this word is loaded. Hence it is easy to be used to abused, which it will be. So was “Swadeshi” and so was “Swaraj”. We need to look at all the words involved and truly take them in. Self, friends, family, village, community, nativity, interdependence, social, sacrifice, commons, sustainability, ethics, rootedness, belonging etc. Understanding those terms, seeking out and making changes, starting with the self, is essential for understanding what is meant by “local”. But that is not what the politicians will tell us. We need to be wary.

Striving to be “local

For us to even consider having made a dent by “being local”, we would have to first look at “local consumption”. This is not the same as a city-based-consumer buying a product that has the label “locally produced” (be it food, durable or clothes). It is about actual fuel-miles that the product took to reach the consumer, beginning from raw-material extraction that formed its component parts. Taking an example of unstitched cloth, “How far is the weaver from you?”, “Where is the lady who spun the yarn?” “Where was the cotton grown?” are what defines the product to be classified as local. This works for all products and services. “How far is your kid’s school teacher?”. “Where are my cups and saucers made?”. “Did I make that compost I used for my organic herb-garden, or did I buy it from Thailand from a local community?”.

So when the health conscious consumer in Mumbai buys organically grown fresh vegetables from rural Maharashtra, or the ethnicity and ethics conscious consumer in Bangalore buys hand-crafted products from rural Karnataka, we are barely scratching the surface. This is true when we also find false equivalences between organic and local, ethical and local, environmental-friendly and local, handloom and local etc. Which usually leads to newer forms of markets but never truly addresses the real problem, that of consumerism.

Citizens Burning Boycotting Chinese Products as a reaction, after twenty Indian army personnel were martyred during a clash with Chinese troops in Ladakh’s Galwan valley | Photo Courtesy – PTI

The other larger issue when striving to be local is about mixing up the urge and well-meaning intent to be local with nationalism and regionalism, with complete disregard to areas, sizes, climactic conditions and watersheds that form the basis for defining real “locals”. If we were to exist in the southern-most tip of India and home-order something from Assam, can it be deemed local? In large states (that are the size of some of the world’s countries), does it even make sense to create the food miles necessary to transport goods from one corner to the other? Thinking “local” should be elevated above petty administrative boundaries.

Folk Singing Community from Hyderabad Karnataka

Limiting “local” into “products” is also an issue. There is a lot more to local than that; languages, knowledge, customs, know-how and ways-of-life. We need to be able to re-adapt some and value them for what they are. We should avoid being led into a guilt-trip (a trick often played on us by our own modernity) that all local is automatically barbaric, bad and evil. In fact an objective mind should look at “local” for its spatial, economic and environmental value alone. The evolution of “local” from some ancient-form into a newer-form is not “global” (an easy mistake to make), it is just newer-local, a current-and-improved form, as we individuals and communities learn and move on. Hence understanding local and appreciating it for “concepts” before “products” will actually go a long way in understanding production and consumption itself.

It is very tempting to give ourselves the “local” label very quickly, either because our existing delusions need validation or we are part of the same group that needs to pathologically align with the political conscience of this country. Both are not going to help in the long run. To be local, we need to look at the full circle and begin at consumption and then go towards production. This also means, we have to produce for necessity and not for the sake of production itself (which is one of the pillars holding up Capitalism and all of the monsters it spawned, including the current Coronavirus crisis).

The word “local” itself is not lying to us; the people who use it are. It only has a “space implication”, i.e of distance between us (the consumer) and the site of production. Our ideas and thoughts need to have far-reaching implications and consequences but our resource extraction and consumption should now have short-distance gratification and value. To be “truly local” we need to aim for a diverse and colourful world composed of a plethora of “local economies” of interdependent and small communities that strive to give-and-take locally from each other as well as this planet.

– Ratheesh Pisharody

Writer, Bangalore,

Demand for Immediate Withdrawal of the Amendment Bill of Land Reform Act 1961

C. Yathiraju
President, Gram Seva Sangh

The present governments, both state and central on the pretext of Covid epidemic, have hurriedly begun promulgation of anti-farmer and anti-worker policies and laws bringing untold misery to the poor and disadvantaged people of the country. In the name of planned lockdowns, sealdowns, quarantine measures these unfortunate people are exposed to the deadly Covid epidemic. The recently announced ‘revival of agriculture’ package has fully supported industrial corporatization of agriculture through amendments of APMC Act and Electricity Act to a rigorous implementation of the monster economy. The latest in this onslaught is the Amendment of Land Reform Act 1961 by the Government of Karnataka which has totally let down the progressive and pro-farmer aspirations by mercilessly deleting Section 79 (a), 79 (b), 79 (c) and Section 80.
This has sadly paved the way for snatching away of agricultural lands from farmers by non-agricultural entities including rich businesses and corporate bodies, among others. Section 63, which protects farmer families with less than 5 persons to own up to 108 acres of land and up to 216 acres for households with more than 5 members under the social justice of Land to the Tiller, is being mutilated to the most unjust ‘Land to only the haves’ paradigm of neo-zamindari system thereby destroying the livelihoods of millions of poor farmers.

Introducing this draconian law has again obliterated the dreams and aspirations brought out by 1974 Land Reform goals conceived by Devaraj Urs. Under the new corporate-driven neo-zamindari system a monstrous industrial farm policy with mono-cropping regime, wanton use of chemical inputs such as fertilizers and pesticides will, without a doubt, lead to rapid degradation of land and its support resources including ground water and environment leading to imminent desertification.

C Yatiraju, Environmental Activist & President of Gram Seva Sangh on Proposed Amendment to Land Reform Act by Karnataka Govt.

Our rich and diverse food systems will be usurped by those promoting and investing in ‘five-star’ business culture leading to destruction of natural farming traditions which have always provided food and nutritional security for the masses for ages. More importantly, the government’s new amendments will deleteriously affect the health of people by way of poisoned soil system, degraded farm diversity giving raise to pestilence, new zoonotic viruses, among others. Gram Seva Sangh vehemently opposes these amendments and strongly urges to withdraw them without delay. Gram Seva Sangh strives and hereby gives a fervent call towards a fair and just distribution of land to landless and shelter for the homeless, and work towards a pro-people, pro-life and environment-friendly sacred economy and usher in a new era of Grama Swaraj.

  • C. Yathiraju
    President, Gram Seva Sangh
ಗ್ರಾಮ ಸೇವಾ ಸಂಘ  
Flat #102, Shesha Nivas, 1st Block, 1st Main,
Thyagarajanagar, Bengaluru-560028
Email ID: | @gramasevasangha
Mobile: 9980043911 |

ಚರಕ ಹಾಗೂ ದೇಸಿ ಸಂಸ್ಥೆಯ ಮೇಲಿನ ಸುಳ್ಳು ಆರೋಪಗಳನ್ನು ಕುರಿತು ಸಾರ್ವಜನಿಕ ಪತ್ರ


A Simplest Guest house in the premises of Shramajeevi Ashram which is exaugurated as lavish Hotel Rooms


        ಇದೇ 18 ಡಿಸೆಂಬರ್ 2020 ರಂದು ಪ್ರತಿಧ್ವನಿ ಎಂಬ ಡಿಜಿಟಲ್ ಪತ್ರಿಕೆಯಲ್ಲಿ “ಹೆಗ್ಗೋಡಿನ ಚರಕ ನೇಕಾರರ ವಸತಿ ಯೋಜನೆ ಮನೆಗಳು ಕಾಣೆಯಾಗಿವೆ!” ಎಂಬ ತಲೆಬರಹದಲ್ಲಿ ಒಂದು ತನಿಖಾ ವರದಿಯು ಶಶಿ ಸಂಪಳ್ಳಿ ಎನ್ನುವ ಪತ್ರರ್ಕತರ ಹೆಸರಿನಲ್ಲಿ ಪ್ರಕಟವಾಗಿರುತ್ತದೆ. ( ಆದ್ದರಿಂದ ಚರಕ ಸಂಸ್ಥೆ ಈ ಪತ್ರವನ್ನು ಎಲ್ಲ ಸಾರ್ವಜನಿಕರನ್ನುದ್ದೇಶಿಸಿ ಪ್ರಕಟಿಸಬೇಕಾಗಿ ಬಂದಿದೆ.

        ಚರಕ ಸಂಸ್ಥೆಯ ಹಾಗೂ ನಮ್ಮ ಮಾರ್ಗದರ್ಶಕರಾದ ಪ್ರಸನ್ನ ರವರ ವಿರುದ್ಧ ಕಳೆದ ಸೆಪ್ಟೆಂಬರ್ 2020 ರಿಂದ ಹಸಿ ಸುಳ್ಳನ್ನು ಪತ್ರಿಕೆಗಳಲ್ಲಿ, ಸಾಮಾಜಿಕ ಜಾಲತಾಣದಲ್ಲಿ ಬರೆಯುವ ಮೂಲಕ ಸಂಸ್ಥೆಯನ್ನು ತೇಜೋವಧೆ ಮಾಡುವ ಉದ್ದೇಶದಿಂದ ಮಾಡುತ್ತಿರುವ ಅಭಿಯಾನದ ಮುಂದುವರೆದ ಭಾಗವೇ ಇತೀಚ್ಚೇಗೆ ಬಂದ ತನಿಖಾ ವರದಿ. ಈ ವರದಿಯಲ್ಲಿ ಮಾಡಿರುವ ಗಂಭೀರವಾದ ಆರೋಪ ಸುಳ್ಳಾಗಿದ್ದು, 2009-10ರ ಕೈಮಗ್ಗ ಮತ್ತು ಜವಳಿ ಇಲಾಖೆಯ, ನೇಕಾರರ ವಸತಿ ಯೋಜನೆಯಡಿಯಲ್ಲಿ ಬಿಡಿಗಾಸನ್ನು ಸಂಸ್ಥೆಗಾಗಿ ಬಳಸಿರುವುದಿಲ್ಲ. ಯೋಜನೆಯ ಅಡಿಯಲ್ಲಿ ಬಂದ ಪೂರ್ತಿಹಣವು ಫಲಾನುಭಾವಿಗಳಿಗೆ ಬ್ಯಾಂಕಿನ ಮೂಲಕವೇ ಸಂದಾಯವಾಗಿದೆ. ಲೇಖನದಲ್ಲಿ ನಮೂದಿಸಿರುವ ಒಬ್ಬ ಫಲಾನುಭವಿ, ಚರಕದ ಕೆಲಸಗಾರರಾಗಿದ್ದ ಸತೀಶ್ ಬಿನ್ ರಾಮಪ್ಪ ರವರಾಗಿದ್ದು, ಅವರಿಗೆ ಸಂಪೂರ್ಣ ಹಣಸಂದಾಯವಾದ ಬ್ಯಾಂಕ್ ವಿವರವನ್ನು ಅವರೇ ಖುದ್ದಾಗಿ ಇಂದು ಚರಕಕ್ಕೆ ತಲುಪಿಸಿರುತ್ತಾರೆ (ಅದನ್ನು ಈ ಪತ್ರದೊಂದಿಗೆ ಲಗತ್ತಿಸಲಾಗಿದೆ.). ಅವರ ಹೇಳಿಕೆಯನ್ನು ತಿರುಚಿ ಬರೆಯಲಾಗಿದೆ ಎಂದು ಅವರು ತಿಳಿಸಿರುತ್ತಾರೆ.

First and Second Installments credited statement to Satish
First and Second Installments with interest credited statement to Satish
Third Installment Credited Statement to Satish

ಈ ಆರೋಪಗಳಷ್ಟೇ ಅಲ್ಲದೆ ಅತ್ಯಂತ ಸರಳ ಅಥಿತಿ ಗೃಹವನ್ನು (ಆಶ್ರಮಕ್ಕೆ ಭೇಟಿಕೊಟ್ಟ ಪ್ರತಿಯೊಬ್ಬರಿಗೂ ತಿಳಿದಿದೆ), ತರಭೇತಿಗಾಗಿ ಕೇಂದ್ರಸರ್ಕಾರದ ನೆರವಿನಿಂದ ಅತಿ ಕಡಿಮೇ ವೆಚ್ಚದಲ್ಲಿ ಕಟ್ಟಲಾಗುತ್ತಿರುವ ಸಭಾಂಗಣವನ್ನು ಅತಿರೇಕವಾಗಿ ಬಿಂಬಿಸಿರುವುದು, ವಾಸ್ತವದಲ್ಲಿ ಆಶ್ರಮದಲ್ಲಿ ಪ್ರಸ್ತುತ ಉತ್ಪಾದನೆಗೆ ಇರುವ ಕಟ್ಟಡಗಳು ಸಾಕಾಗದೇ ಇರುವುದರಿಂದ ಕೇಂದ್ರಸರ್ಕಾರದ ಅನುದಾನದ ಅಡಿಯಲ್ಲಿ ಹೊಸ ಕಟ್ಟಡ ನಿರ್ಮಾಣವಾಗುತ್ತಿದ್ದರೆ, ಕಟ್ಟಡಗಳ ಬಳಕೆಯಾಗುತ್ತಿಲ್ಲವೆಂದು ಆರೋಪಿಸಲಾಗಿದೆ. ಆರೋಪಿಸುತ್ತಿರುವವರು ದೇಸಿ ಸಂಸ್ಥೆಯು ಚರಕ ಸಂಸ್ಥೆಯನ್ನು ಶೋಷಣೆಮಾಡುತ್ತಿದೆ ಎಂದು ಮೊದಲಿನಿಂದಲು ಚಿತ್ರಿಸುತ್ತಾ ಬಂದಿದ್ದಾರೆ. ಆದರೆ ವಾಸ್ತವದಲ್ಲಿ ದೇಸಿ ಟ್ರಸ್ಟ್ ಚರಕ ಸಂಸ್ಥೆಯ ಆಸ್ತಿಯೇ ಆಗಿದೆ, ದೇಸಿ ಟ್ರಸ್ಟಿನಲ್ಲಿ ಕನಿಷ್ಟ ನಾಲ್ಕುಮಂದಿ ಚರಕ ಸಂಸ್ಥೆಯಿಂದ ಚುನಾಯಿತರಾದ ಪ್ರತಿನಿಧಿಗಳು ಟ್ರಸ್ಟ್ಟಿಗಳಾಗಿರುತ್ತಾರೆ. ಉಳಿದಂತೆ ಕೈಮಗ್ಗ ಕ್ಷೇತ್ರ ಹಾಗೂ ವಿವಿಧ ಕ್ಷೇತ್ರಗಳಲ್ಲಿ ಸಾಧನೆಮಾಡಿದ ಗೌರವಾನ್ವಿತ ನಾಗರೀಕರನ್ನು ಅವರ ಸೇವೆಯನ್ನು ಕೋರಿ ಟ್ರಸ್ಟಿಗಳಾಗಿ ಆಯ್ಕೆಮಾಡಲಾಗುತ್ತದೆ.

Current construction of New Complex under Central Govt. SFURTI Project Due to lack of the available spaces
Simple and Sustainable Mud plastig for the new Complex

ಚರಕ ಸಂಸ್ಥೆಗೆ ಇದು ಹೊಸತೇನು ಅಲ್ಲ, ಸಂಘದ ಆರಂಭದ ದಿನಗಳಿಂದಲೂ ಈರೀತಿಯ ಸವಾಲುಗಳನ್ನು ಚರಕ ಸಂಸ್ಥೆ ಸ್ಥಳೀಯವಾಗಿ ಎದುರಿಸುತ್ತಲೇ ಬಂದಿದೆ. ಚರಕ ಸಂಸ್ಥೆ ಗ್ರಾಮೀಣ ಬಡವರೇ ಅದರಲ್ಲೂ ಮುಖ್ಯವಾಗಿ ಹೆಚ್ಚಾಗಿ ಕೆಳಜಾತಿ ಕೆಳವರ್ಗಗಳ ಮಹಿಳೆಯರು ತಮಗಾಗಿಯೇ ಕಟ್ಟುತ್ತಿರುವ ಸುಸ್ಥಿರ ಜೀವನೋಪಾಯದ ಪರ್ಯಾಯ ವ್ಯವಸ್ಥೆಯಾಗಿದೆ. ಇದರಿಂದ ಸ್ಥಳೀಯವಾಗಿ ಮೂಡಿರುವ ಸಾಮಾಜಿಕ ಸಾಮರಸ್ಯವನ್ನು ಕೆಡಿಸುವ ಷಡ್ಯಂತರ ಇದಾಗಿದೆ ಎಂಬುದು ನಮ್ಮ ಅನುಮಾನ. ಆದ್ದರಿಂದ ನಮ್ಮ ಈ ಪ್ರಯತ್ನ ಕೇವಲ ಉತ್ಪಾದನೆಯಷ್ಟೆ ಅಲ್ಲ, ಒಂದು ಸರ್ವಾಂಗೀಣ ಪರ್ಯಾಯ ವ್ಯವಸ್ಥೆಯನ್ನು ಕಟ್ಟುವ ಜನಚಳುವಳಿಯಾಗಿದೆ.. ಈ ಸುದ್ಧಿ ಬಂದಕೂಡಲೇ ತಾವೆಲ್ಲಾ ವಯಕ್ತಿಕವಾಗಿ ಚರಕ ಸಂಸ್ಥೆಯ ಜೊತೆಗಿರುವಿರೆಂದು ಅಗಾಧವಾದ ಪ್ರೀತಿಯನ್ನು ವ್ಯಕ್ತಪಡಿಸಿರುತ್ತೀರಿ. ಇದು ನಮ್ಮ ನೈತಿಕ ಧೈರ್ಯವನ್ನು ಹೆಚ್ಚಿಸಿದೆ, ಹೀಗೆಯೇ ಸಾಮರಸ್ಯದ ಸಮಾಜ ಕಟ್ಟುವ ಪ್ರಕ್ರಿಯೆಯಲ್ಲಿ ತಾವೆಲ್ಲರೂ ಜೊತೆಯಾಗಬೇಕೆಂದು ಕೋರುತ್ತೇವೆ.

ಚರಕ ಹಾಗೂ ದೇಸಿ ಸಂಸ್ಥೆಯ ಬಾಗಿಲೂ ಎಲ್ಲರಿಗೂ ತೆರೆದಿದ್ದು, ಪ್ರಸ್ತುತ ಆರೋಪಕ್ಕೆ ಸಂಬಂಧಪಟ್ಟ ದಾಖಲೆಗಳನ್ನು ಪರಿಶೀಲಿಸಲು ನಾವು ಸ್ವಾಗತಿಸುತ್ತೇವೆ.


ಶ್ರೀಮತಿ. ಗೌರಮ್ಮ


ಆಡಳಿತ ಮಂಡಳಿ

ಚರಕ ಮಹಿಳಾ ವಿವಿಧೋದ್ದೇಶ ಕೈಗಾರಿಕಾ ಸಹಕಾರ ಸಂಘ ನಿ.,


ಚರಕ ಮಹಿಳಾ ವಿವಿಧೋದ್ದೇಶ ಕೈಗಾರಿಕಾ ಸಹಕಾರ ಸಂಘ ನಿ., ಇಷ್ಟೇಲ್ಲ ಆರೋಪ ಹಾಗೂ ಕೋವಿಡ್‍ನಿಂದಾದ ಸಂಸ್ಥೆಯ ಆರ್ಥಿಕ ಬಿಕ್ಕಟಿನ ನಡುವೆಯು ಕೆಳಗಿನ ಚಿತ್ರಗಳಲ್ಲಿರುವ ಕೈಮಗ್ಗೇತರ ಕೆಲಸಗಳನ್ನು ಮಾಡಿಸುವ ಮೂಲಕ ಚರಕ ಸಂಸ್ಥೆ ಬಿಕ್ಕಟ್ಟನ್ನು ಸಮರ್ಥವಾಗಿ ಎದುರಿಸುತ್ತಿದೆ. ಆ ಕಾರಣ ಸಂಸ್ಥೆಯ ಸದಸ್ಯರಿಗೆ ಪ್ರಸತ್ತುತ ಸಂಕಷ್ಟದ ನಡುವೆಯು ಸಾಧ್ಯವಾದಷ್ಟು ಕೆಲಸ ಉಳಿಸಿಕೊಂಡು ಬಂದಿದೆ.

Public Lake Expansion Work  by Charaka Staff
Charaka Society Shifted all looms from Ashram to New Weaving Complex at Heggodu Village
Natural Farm Plot Preperation at Ashram


ಗ್ರಾಮ ಸೇವಾ ಸಂಘದ ಮುಖಂಡರು ಹಾಗೂ ಮಾರ್ಗದರ್ಶಕರಾದ ಪ್ರಸನ್ನ ಹಾಗೂ ನಮ್ಮ ಹುಟ್ಟಿನಿಂದ ನಮ್ಮೊಡನೆ ಒಡನಾಡುತ್ತಿರುವ ಒಂದು ಆದರ್ಶ ಸಂಸ್ಥೆ ಚರಕ ಮಹಿಳಾ ಸಹಕಾರಿ ಸಂಘದ ವಿರುದ್ಧ ಕೆಲವು ಹಿತಾಸಕ್ತಿಗಳು ಕೆಲಸ ಮಾಡುತ್ತಿದೆ. ಸುಳ್ಳು ಆರೋಪ ಹಾಗೂ ತೇಜೋವಧೆಗೆ ಕೆಲವರು ಸಾಮಾಜಿಕ ಜಾಲತಾಣದಲ್ಲಿ ಇಳಿದಿದ್ದಾರೆ ಆದ್ದರಿಂದ ನಮ್ಮ ಸದಸ್ಯ ಸಂಸ್ಥೆಯಾದ ಚರಕ ಸಂಸ್ಥೆಯ ಈ ಸ್ಪಷ್ಟನೆಯನ್ನು ನಾವು ಸಾರ್ವಜನಿಕರ ಬಳಕೆಗಾಗಿ ಪ್ರಕಟಿಸುತ್ತಿದ್ದೇವೆ.



ಗ್ರಾಮ ಸೇವಾ ಸಂಘ


Save Gramodyog

#SaveGramodyog Movement began from Heggodu Panchayat


Through a Jatha from Honnnesara Village, Shramajeevi Ashram to Heggodu Village Panchayat office Save Gramodyog (Save Rural Employment) Movement began on 18.09.2020 ( Sagara(T), Shivamogga(D)). From Charaka Co-op Society Shramajeevi Ashram at Hohhesara village Charaka Society Women’s along with north Karnataka weavers, local all Gramodyogis (Rural Entrepreneurs)  joined the Jatha.

Later Siddamma Golasangi Weaver from Bijapur, Gowramma Charaka President, Chgaraka Board Director Mahalakshmi and Charaka Iron Department Employee Geeta gave a 10 questions to assembly peoples representatives through Heggodu village PDO Soumya.

10 Questions for elected representatives

  1. Why has Karnataka fared so badly in the progress of rural employment compared to other south-Indian states?
  2. Is it possible to achieve effective overall development of the state without strengthening rural employment?
  3. In the neighbouring state of Andhra Pradesh, each artisan who lost job due to Corona pandemic received Rs.24000 as compensation. But his/her counterpart in Karnataka has received only Rs.2000, in a badly administered manner. Why is this done?
  4. Kerala state has come to the rescue of its all rural artisans by including them under MNREGA thereby doubling their incomes. Why is Karnataka unable to do this for our artisans?
  5. Why has Karnataka miserably failed again and again to protect our handloom weavers by procuring uniforms for the poor school children in Government schools?
  6. Even with regard to purchase of power-loom clothes, why has the state deprived owners and weavers of these units through buying the products from outside by giving baseless untenable reasons? Is this not injustice?
  7. Is it not pitiable that state enterprises such as Priyadarshini Handlooms, Kaveri Emporium, Handloom Development Corporation among others, are on the verge of utter collapse? Are you aware that in the neighbouring Tamil Nadu, the Managing Director of the state-run Cooptex is no less a person than the state’s Chief Secretary?  Has it come to your notice that our own Handloom Development Corporation, Handicraft Board, Handloom and Textile Ministry , Khadi Board have all been pushed to oblivion?
  8. Isn’t their truth in rural poor’s pitiful cry that the bureaucracy administering all rural development schemes in the state is steeped in corruption?
  9. Why has the Khadi spinning programme gathered dust? Why are lakhs of our rural women spinners abjectly deprived of their livelihood?
  10. Can we forget that we were a model of employment generation in the entire nation? Have we forgotten that the Badanavalu 666Khadi Institution was established by erstwhile Mysore government as early as 1917, a first in the country? Are we not the first to export Khadi products to other countries? Can we forget that we were the first to introduce silk production in the country? Who can deny that we were in the forefront of independence struggle and carved many constructive programmes in rural front? Can we forget that we stand third largest in country’s cotton production? Are we not proud that we are the second highest weaver-dense region in south India? Have we forgotten our own doyen of handicrafts and most revered freedom fighter Smt. Kamala Devi Chattopadhyay? Despite these glorious legacies, why are we still so backward in creating sustainable rural livelihood?

Eminent activist and theatre person Prasanna, K G Krishnamurthy, Social Activist, Gram Seva Sangh President C Yatiraj, School of Natural farming Head Dr. Manjunath,  Shivananda Kugwe, Vasant Kuhwe, Yesu Prakash, Mohan Murthy andn North Karnataka Weavers leaders Vishwanath Kenchi, Shivashankara Mudalagi, L L Ghanti, Mallikarjuna Rawat, Badadani, Sangaya Mante, Ambareesh, local rural entrepreneurs like barber community Raviprakash (Savita Samaj), Carpenter manjunath Achar, DSS leader Nagaraj, Progressive farmer Prabhakar Samshi, Garments Production units heads Sundar and Kulakarni  expressed the rural employment sectors crisis today.

Save Gramodyog, a movement began at North Karnataka

26.09.2020 Guledagudda, Bagalkot(D) Save Gramodyog, a movement began at North Karnataka today 26.09.20 at Haradolli Hanumappa temple of one of the oldest rich weavers town Guledagudda. Gram Seva Sangh sent these questions to Karnataka Govt. Through elected representative of Badami Assembly. This movement cantered around the Panchayat, instead of Vidhana soudha or parliament so asked the Taluk Panchayat’s to clean the accumulated red tapism and corruption inside panchayat and bureaucracy, by asking below questions through them.

Gram Seva Sangh and All India Handloom Weavers Federation

9980043911 |  |

Weave Lives Gift Warriors



Dear Friends,

                               From Day one of our fight against Covid-19, a large number of brave and committed CORONA FRONT LINE WARRIORS have been relentlessly lending their services to save humanity. In the process many of them have even lost their lives. We the Women force of CHARAKA co-operative with its sister organisation DESI trust, comprising of economically poor segment of the society would like to express our gratitude and love to these  warriors on the RAKSHA BANDHAN DAY, 3, Aug’20 by gifting some of our Handloom products like Masks, Towels, Bags etc; in our own small measure.

                Being economically poor, who are also faced with job losses and reduced earnings, we are required to be subsidised to express gratitude to Covid Warriors. We therefore, seek your valuable support by merely donating Rs.101.00 and multiple thereof, before 3, Aug’20.  We would like to raise a minimum sum of Rs.5.00 lakhs so that a reasonable number of Warriors could be honoured. This will serve the Twin Purpose of realising the Dream of your sisters of Charaka and Desi community but also honour Covid Warriors. Please also spread the message to all your contacts. The Bank Account details are given below:

Thank you for your generosity and kind gesture.

Payment Ways:

Online Transfer                                                                                               –  BHIM | UPI Modes | QR Code


A/c. Name – DESI TRUST

A/c. No. – 54003822472

IFSC – SBIN0040195

Bank – State Bank of India

Branch – Shankarpuram

A/c. Type – Current Account

For more details and queries, feel free to contact us at

+91 94833 61466 /


Charaka and Desi |

Recalling the Mother Tongue Theatre Movement

When all of us talking about “Going Local”, here we would like to recall some of such movements happened in the past, to get inspired by those true spirit.

One such movement is Mothertongue Theatre Movement 2005, which clearly said, all regional languages theatre (means “Local” theatre) has to be considered as “National Theatre”, decentralize the National cultural Institutes and more, which we must work towards.

Are we really “Going Local”?

In the name of Local, centralized, uniform, authoritarian culture is not enforced on us?, Hope, the below movement brochure gives you more clarity of thought.

Note: Brochure courtesy Kavi Kavya Trust & Shramajeevi Ashrama, Bhimanakone, Sagara, Karnataka Library

  • Gram Seva Sangh
Veteran Theatre Personalities M S Sathyu, Chindodi Leela, Nagabharana and Prasanna can be seen in this cover page photo of the movement brochure

Land reforms required for a just and sustainable society

  • Shreekumar | 30 June 2020

The Karnataka Cabinet has decided to take the ordinance route to implement amendments to the Land Reforms Act that will enable anyone with enough money to buy agricultural land.  This amendment will open the floodgates for predatory capital to enter agriculture.  Land ownership will be consolidated in the hands of people with money.  It will also lead to large scale mechanised agriculture.  Our policies must be aimed at optimum land holdings for sustainable, climate-resilient agriculture.  The importance of agriculture in ecological restoration and the fact that no sector of the economy can match agriculture in providing employment must not be forgotten while framing policies.  Land reforms must be part of a larger policy shift towards social justice and sustainability.

Our laws and policies must be framed so as to promote social justice and sustainability.  Thus far, our policies have been guided by considerations of economic growth rather than sustainability.  Since neo-liberalism gained ground, our policies came to be guided solely by pursuit of economic growth, without even bothering to think about who benefited from it.  This has resulted in unacceptable economic inequality as well as ecological destruction.  Now that climate change has reached a point of crisis, it is necessary to recognise that the crisis is a symptom of the fact that humanity has been conducting its affairs in an unsustainable manner.  We are truly in an emergency and we must respond to it as we do to any emergency, i.e. according it the highest priority.  Justice and sustainability must be the guiding principles of all our policies and our laws must also be aligned with these principles.  One of the most important steps in this direction is enacting suitable land reforms.

Recognising that the climate crisis is the result of relentless pursuit of economic growth disregarding ecological limits, profit maximisation must be rejected as the driving force of economic activities.  It should be replaced by considerations of security and minimisation of risk to all, especially to the poor.  Ecological restoration must now be undertaken on priority.  Rebuilding soil fertility, restoring water security and protecting biodiversity are important aspects of ecological restoration.  Our laws and policies must be changed so as to be aligned with this priority.  They should be guided by a holistic vision of a just and sustainable society. Knee-jerk reactions to situations arising from earlier shortsighted policies are to be avoided.  Further, alleviation of poverty itself must not be hostage to the desire of the rich to maximise profits.  It should follow from our constitutional commitment to right to life, dignity and equality of opportunities.  Amendments to Land Reforms must be guided by this constitutional commitment and the urgency of ecological restoration.

Agriculture must no longer be meant just for producing food but must also be an integral part of ecological restoration.  Seen from this point of view, it must not be an economic activity driven by maximisation of return on investment.  Land must not be a commodity but should be considered as commons if anyone who wishes to do farming, not just for producing food but as part of a project of ecological restoration, is to have access to it.  Ecological restoration must be a mission and must attract not just those who have left farming but also other people who wish to participate in it. Ideally, land use planning must be done based on considerations of ecological sustainability, taking micro-watersheds as units.  There should be usufruct rights for permissible use of land.  Usufruct rights must be given preferably to cooperatives.  The size of land holdings must be what is optimum for sustainable, climate-resilient agriculture.

Value addition from farming must be evaluated not just from the economic value of the produce but also on the ecological value of restoring soil fertility, water security and biodiversity.  There must be a policy to train farmers in agro-ecological methods and farmers should be paid for doing restoration work.  Scientists must be consulted to device a rational method of compensating farmers for ecological restoration.  The possibility of strengthening programmes like NREGA for undertaking such work must be considered.  This has the potential to not just stop migration of farmers due to ecological degradation but even encourage them to return to their places to participate in restoration.  This work, being of the highest priority, should not suffer from paucity of funds.  Transparency and monitoring by local bodies must prevent corruption.  Taxation on all economic activities that are extractive in nature must be used for raising funds for the mission of ecological restoration.  The guarantee of security offered to farmers must be sufficient to wean them away from demanding subsidies and populist policies.

The policies suggested here will not find easy acceptance but are based on the realities of climate crisis and unacceptable economic disparities.  Changes in our laws and policies must at least proceed in this direction.  Policies leading to consolidation of land in the hands of powerful people or corporations should not be allowed at any cost since it will lead to greater economic inequality as well as further ecological destruction through the use of extractive practices in agriculture.  Using an ordinance to implement such a policy amounts to a fraud on the constitution and on the people of the nation.

  • Shreekumar

(Formerly taught chemical engineering at NITK Surathkal, doing farming as part of a sustainable lifestyle)

Sangatya Commune, Nakre, Karkala Taluk, Udupi District, Karnataka 576 117


Phone: 94803 46081

Join campaign Demanding Immediate Withdrawal of Amndt to Kar. Land Reforms Act

As you all know, the recent proposed amendment to the Karnataka Land Reforms Act1961 paved the way for snatching away of agricultural lands from farmers by non-agricultural entities including rich businesses and corporate bodies, among others. 
In this context, Gram Seva Sangh, in support of all farmers and likeminded organizations ongoing protest on ground doing a virtual campaign. 

The campaign materials and articles are available at our below mentioned social media platforms Facebook : @gramsevasanghindia | Twitter : @gramsevasangha | Instagram: @gramsevasanghindia 
and at our website: we request you to circulate among your friends to bring awareness regarding this amendment.
Its not only the Land reforms act, APMC Act and Essential Commodities Act (  listen KPRS farmers leader Bayya Reddy for more at   are also amended by the Central Government to make the way more clear for the Monster Economy into the agriculture sector.
For more details go through the farmers organizations collectively written request letter to Governor of Karnataka  

Some of our mentors and friends involved in constructive work from decades and campaigning for sustainable alternatives, wrote these articles and Short notes:

1. ಕರ್ನಾಟಕ ಭೂಸುಧಾರಣ ಕಾಯೆ’ಗೆ ತರಲು ಹೊರಟಿರುವ ತಿದ್ದುಪಡಿಯನ್ನು ಕೂಡಲೆ ಹಿಂಪಡೆಯಬೇಕು –  ಸಿ. ಯತಿರಾಜು, ಅಧ್ಯಕ್ಷರು, ಗ್ರಾಮ ಸೇವಾ ಸಂಘ  

2. Demand for Immediate Withdrawal of the Amendment Bill of Land Reform Act 1961-  C Yatiraju, Gram Seva Sangh President, Science Writer and Social Activist (Translated by Shamala Devi, Gram Seva Sangh Mentor & Sociologist)

3. ಭೂ ಹರಣದ ವಿರುದ್ಧ ಗ್ರಾಮಸ್ಥರೇ ಸಿಡಿದೇಳಬೇಕು – ವಿ. ಗಾಯತ್ರಿ, ಸಂಪಾದಕಿ, ‘ಸಹಜ ಸಾಗುವಳಿ’ ದ್ವೈಮಾಸಿಕ ಪತ್ರಿಕೆ


5. ಹಣ ಉಳ್ಳವರಿಗೆ ಭೂಮಿ, ಒಂದು ವಿವೇಚನಾರಹಿತ ತಿದ್ದುಪಡಿ – ಜಯದೇವ.ಜಿ.ಎಸ್, ಸಾಮಾಜಿಕ ಕಾರ್ಯಕರ್ತರು, ಶಿಕ್ಷಣ ತಜ್ಞರು

Video Messages at our Youtube Channel:

1. C. Yatiraju on Environmental Activist on Proposed Amendment to Land Reforms Act:

2. Let’s not kill the God! Work! in the name of Land Reforms – Prasanna & Dr Manjunath : Rajendra Chenni, Thinker & Writer on Proposed Amendment to Kar. Land Reforms Act:

4. ಉಳುವವರಿಗೆ ಭೂಮಿ ಕೊಡಲಿಲ್ಲ, ಉಳುವ ಆಸಕ್ತಿ ಇರುವವರಿಗೆ ಭೂಮಿ ಕೊಡುತ್ತದೆಯಾ, ಈ ಸರ್ಕಾರ!
 ಬಡಗಲ‌ಪುರ ನಾಗೇಂದ್ರ, ರೈತ ಮುಖಂಡರು

5.  ಭೂಸುಧಾರಣಾ ಕಾಯಿದೆಯ ಹೃದಯವನ್ನೆ ಕಿತ್ತಿಹಾಕಿದ್ದಾರೆ, ಇಂದು!- ಚುಕ್ಕಿ ನಂಜುಂಡಸ್ವಾಮಿ, ರೈತ ಮುಖಂಡರು :

6. ಭಯದ ವಾತಾವರಣವನ್ನು ನಿರ್ಮಿಸಿ, ಭೂಮಿ, ಕೃಷಿಬೀಜ, ಮಾರುಕಟ್ಟೆಯ ಮೇಲೆ ರೈತನಿಗೆ ಉಳಿದ ನಿಯಂತ್ರಣವನ್ನೂ ಕಂಪನಿಗಳಿಗೆ ಮಾರುತ್ತಿದೆ, ಸರ್ಕಾರ!-ಕೋಡಿಹಳ್ಳಿ ಚಂದ್ರಶೇಖರ್
ರೈತ ಮುಖಂಡರು

7. ಕೃಷಿ ಪ್ರಧಾನ ನಾಡಿನಲ್ಲಿ ಪ್ರಸ್ತುತ ಭೂಸುಧಾರಣಾ ತಿದ್ದುಪಡಿ, ಬಡವರ ಜಿವದ ಜೊತೆಗಿನ ಆಟ! ಈ ಆಟವನ್ನು ಬಿಡಿ. – ಶಿವಾಜಿ ಕಾಗಣಿಕರ್ ಗಾಂಧಿವಾದಿ, ಸಮಾಜಿಕ ಕಾರ್ಯಕರ್ತ :

8. ಕೃಷಿ ಉಳಿಯ ಬೇಕಾದರೆ, ಕೃಷಿ ಕಾರ್ಮಿಕರನ್ನು ಅದರಲ್ಲೂ ಹೆಣ್ಣುಮಕ್ಕಳನ್ನು ಭೂಮಿಯ ಒಡೆಯರನ್ನಾಗಿ ಮಾಡಿ – ಶಾರದಾ ಗೋಪಾಲ್ ಸಮಾಜಿಕ ಕಾರ್ಯಕರ್ತರು, ಅಂಕಣಕಾರರು :

9. ಮತ್ತಷ್ಟು ರೈತರನ್ನು ನಗರದ ಗೇಟ್ ಕೀಪರ್ ಗಳಾಗಿಸುತ್ತದೆ, ಭೂ ಸುಧಾರಣಾ ಕಾಯಿದೆ ತಿದ್ದುಪಡಿ! – ಜಿ.ಎಸ್. ಬಯ್ಯಾರೆಡ್ಡಿ ಕೆ.ಪಿ.ಆರ್.ಎಸ್ ರಾಜ್ಯ ಅಧ್ಯಕ್ಷರು :

10. ರೈತರ ಭೂಮಿಯನ್ನು ಕಸಿದುಕೊಂಡು, ಕೈಗಾರಿಕೆಗಳಲ್ಲಿ ಉದ್ಯೋಗ ಸೃಷ್ಟಿಸುತ್ತೇವೆಎಂಬುದು, ವಿರೋಧಾಭಾಸ! – ಟಿ.ಎಸ್ ಆನಂತರಾಮ್, ಕಾರ್ಮಿಕ ಮುಖಂಡರು, ಕಾನೂನು ತಜ್ಞರು :

11. ರೈತರನ್ನು ಗುಳೆ ಕಾರ್ಮಿಕರನ್ನಾಗಿಸಲಿದೆ, ಭೂಸುಧಾರಣಾ ಕಾಯಿದೆಗೆ ತರಲಿರುವ, ತಿದ್ದುಪಡಿ! – ನಳಿನಿ ಗೌಡಯುವ ರೈತ ಹೋರಾಟಗಾರ್ತಿ

12. ಹಳ್ಳಿ ಹಳ್ಳಿಗಳೇ ನಾಶವಾಗಲಿವೆ ಭೂ ಸುಧಾರಣಾ ಕಾಯ್ದೆ ತಿದ್ದುಪಡಿಯಿಂದ – ಇಂದ್ರಮ್ಮ, ಕೃಷಿ ತಜ್ಞರು, ಸಾಮಾಜಿಕ ಕಾರ್ಯಕರ್ತೆ


Secretary,Gram Seva Sangh
Flat #102, Shesha Nivas, 1st Block, 1st Main,
Thyagarajanagar, Bengaluru-560028Email ID: | @gramasevasanghaMobile: 9980043911 |

Farmers Organizations requesting not to pass land reforms bill through “Ordinance” for the state of Karnataka


His Excellency

Honorable Governor

Sri Vajubhai Rudabhai Valaji

Government of Karnataka


Honorable Sir,

Subject: Requesting not to pass land reforms bill through “Ordinance” for the state of Karnataka

The Government of Karnataka is ready to pass many bills such as APMC bill, Electricity bill, Essential Commodity bill and the Land Reforms Bill. These bills are highly objected to by Farmers organization, Social thinkers, specialists’ people and common persons across the state of Karnataka.

The Legislative Assembly plans to pass the Land reforms bill through an Ordinance. This move is highly condemned by all farmers’ organizations, individual peasants and women farmers, land-less labourers and others. Today the farming community consists of almost 70% of the total population of which 51% are direct farmers. Land reforms is a sensitive issue. It is an issue that concerns the lives of farmers and that of farming systems, culture, tradition, bio-diversity, water and forest lands, and the lives of millions of other persons such as artisans, pot makers, weavers, handicrafts and the rural economy as a whole.

We urge you to take note of the following issues:

1. The Government of Karnataka is trying to bring amendments to the following Sections:

Sec 79(a): Non-Agriculture income should not exceed 25 lakhs to buy an agriculture land

Sec 79(b): Only practicing farmers who own Pahani from their ancestors can buy agriculture lands

Sec 79(c): If found guilty in buying agriculture land they will be prosecuted by the act of law

Sec 63: A family of 5 and below can buy agriculture land upto 54 acres and family above 5 members can buy upto 108 acres. 108 acres is the maximum ceiling limit.

Sec 80: Agriculture land cannot be used for non-agriculture purposes

The Government of Karnataka is going to bring amendments to all the above quoted sections. If Sec 79(a) and 79 (b) gets waved, then anyone can buy agriculture lands with whatever his/her income levels and whoever he/she is concerned. Then automatically 79(c) will lose its functionality and existence. The Government is also trying to dilute the strength of Land ceiling limits of Sec 63. It now proposes that a family of 5 or less than that can own 108 acres and family of more than 5 members can own upto 216 acres. This dilution of Sec 63 will give scope for huge land banks and aggregators. It is said that Sec 80 will also be diluted, a person if he/she wish to convert that land for non-agricultural purposes, he/she can appeal to that District Commissioner and if that DC does not give permission within 30 days, it will be deemed that land will be converted.

2. Corona group of virus have become pandemic across the globe. State of Karnataka has already crossed 10000 plus cases and it is increasing everyday by the hundreds. As per the estimates by medical technical team, it is said that Covid infection will reach its peak in Aug-Oct. The Government of Karnataka cannot use this time to pass any bills where public discussions and consultancy cannot be held. This Covid virus is virulent for the people who are aged 65 and above, but unfortunately all farmer leaders are 60 plus in age, and cannot come outside their homes to protest against this. The fact that the Government is now ready to pass Ordinance in this stage indicates a violation of the basic norms of democracy.

3. There are already 83,000 plus cases relating to land access and rights pending in the court of law, and all these are violative of the rules of 79 (a) & (b). Now, the government is ready to dismiss all the cases pending in the court as per the statement of ministers. This leads to the loss of fundamental rights of justice and social equity.

4. Due to Covid pandemic, thousands of people have returned to their native villages, and it is now the due duty of the government to think and rework on programs such as MGNREGA and other rural development schemes to make ensure their livelihood security. Instead, by proposing these draconian new laws via ordinances the government is pushing rural people into drudgery.

5. Nearly 80% of farmers in Karnataka are small and medium farmers. These are the farmers who bring food security to the state. These farmers today suffer from climate change, uncertain rainfall, pest and disease, low soil carbon, insecure market, high production costs and so on. Under such conditions the government should not further pauperise rural people by enforcing them to sell their land and become labourers on their own fields. The Government needs to address these issues to make their lives and lands viable and sustainable.

6. The Agriculture minister has said that agriculture graduates are not in a position to do scientific advanced agriculture since they don’t own agriculture lands. We raise questions about this statement. How many agriculture graduates and masters practice agriculture today? In reality many are working in multinational seeds, fertilizers, and pesticide companies. They are in great demands in banks. Many of them are in civil services etc. Hardly 1% of them go into agriculture or return to their villages. “Scientific agriculture” has become a great failure today. 0ur farmers who have mastered farming from hundreds of years are in great distress due to the vicious cycle of debts, and therefore parents do not want their son or a daughter to do agriculture in their respective villages. This is the fact and bitter ground truth. Another question is how many applications or letters have come from agriculture graduates to the minister requesting land for agriculture? Does the government have details of this?

7. Land degradation and desertification are the major concerns in Karnataka. As per the Desertification Atlas by ISRO it is said 36.24% of land have already been degraded due to over exploitation of agriculture lands, soil and water. If the proposed amendments via the ordinances are made, then the competitive exploitation of ground resources will increase. As of now, most of the villages have gone more than 800 feet for underground water. The suggested reforms and amendments will render land to see become only investment commodities and thereby subject to exploitation by advanced chemicals, mono-cropping, heavy water use, and hybridization etc. This will further have a cascading effect on land degradation and underground water in coming years.

8. Forest lands, as per the Forest survey of India is only 18.5% – 19% (out of minimal 33% to balance ecology). Usually villages and human civilization will be on the downstream of forest and mountain lands. If the village lands start exploiting underground water in the name of scientific agriculture due to competition, all these forest lands will be deprived of underground water and start converting into thorny shrub forests and later may ruin themselves. There will be a greater loss of Bio-diversity. This is worst sign causing irreversible damage to ecology and environment. Agriculture needs to be seen as a part of environment. If we degrade the environment, we will end up in great crisis.

9. Food security of the state and the nation will be assured by farmers, who work with the knowledge that they have learnt from their ancestors over hundreds and thousands of years and this great wisdom will be severely threatened. Agriculture is a greater science with nature starting from predicting rainfall, ploughing lands, sowing seeds, harrowing, weeding, crop care, harvesting and packing, post-harvest measures, storage of seeds etc. Farmers do all these operations with great love, and they have compassion for soil, plants and trees. For farmers their fields are their universe. If land is rendered into only a business opportunity, then they will not be able to assure the state or nation of any productivity. Food and nutritional security can be assured only by farmers. So, it is a question of both farmers’ and the larger public’s food security. The proposed land reform is a serious threat to farmer’s sovereignty.

We hereby request our honorable Governor, government of Karnataka, not to pass the Ordinance to the Land reform bill since it is the question of every farmer’s life, farming system and of our bio diversity, forest and pasture lands, ponds, streams, rivers and other water bodies, culture and tradition, life and humanity as a whole. 

We urge you to uphold the norms and processes of democracy and not sign this Bill and the Ordinances.

Thanking you

With Regards

Farmers Organizations who are concerned against Land Reforms in the State of Karnataka:

Karnataka Rajya Raitha Sangha hagu Hasiru Sene: Badagalapura Nagendra: 9449264917

Amrita Bhoomi: Chukki Nanjundaswami: 9482164376

Karnataka Prantha Raitha Sangha: G C Byyareddy: 9448230121

Karnataka Rajya Raitha Virodhi Kayade Horata Samithi: Kurubur Shanthakumar: 9448060640

Gram Seva Sangh: Rangakarmi Prasanna: 9008484880

J H Patel foundation: Mahima Patel: 7899458609

The School of Natural Farming: Manjunath H: 9632226229

Tumkur Science Centre: Yathiraju C: 9481677607

Punarchith: Dr. A R Vasavi: 9448360215

Rashtriya Swabhiman Andolan: Madavan C P: 7899939414

Rashtriya kisan mahasangh: Suresh patil: 9845253134

Swadeshi andolan: K V Biju (All India Org Secretary): 9871368252

Karnataka Rashtra Samithi Party: Mallikarjun: 9880665397

WordPress: Narasimha Reddy Donthi: 0091-40-24077804

Rashtriya Kisan Sangh: Konche Shivarudrappa: 9448705384

Karnataka Rajya Raitha Sangha: K T Gangadhar (Rajya varistaru): 9448524928

Contact email:,