ಸೆಪ್ಟೆಂಬರ್ ಮತ್ತು ಅಕ್ಟೋಬರ್ ತಿಂಗಳ ಗ್ರಾಮ ಸೇವ ಸಂಘದ ವರದಿ ಈ ಕೆಳಕಂಡಂತಿದೆ.
ಪವಿತ್ರವಸ್ತ್ರಅಭಿಯಾನ
:
ಕಳೆದ ಸೆಪ್ಟೆಂಬರ್ ಮತ್ತು ಅಕ್ಬೋಬರ್ ತಿಂಗಳಲ್ಲಿ ಚರಕ ಸಂಸ್ಥೆಯು ಕರ್ನಾಟಕದ ಕೆಲವು ಭಾಗದಲ್ಲಿ ಪವಿತ್ರ ವಸ್ತ್ರ ಅಭಿಯಾನವನ್ನು ಆಯೋಜಿಸಿತ್ತು. ಬೆಂಗಳೂರಿನ ಚಿತ್ರಕಲಾ ಪರಿಷತ್ತಿನಲ್ಲಿ ಈ ಅಭಿಯಾನದ ಕಡೆಯ ನಾಲ್ಕು ದಿನಗಳ ವಸ್ತುಪ್ರದರ್ಶನ ನೆಡೆಯಿತು. ಗ್ರಾಮ ಸೇವಾ ಸಂಘವು ಈ ಅಭಿಯಾನಕ್ಕೆ ತನ್ನ ಸಹಯೋಗ ನೀಡಿದ್ದು ಸಾಮಾಜಿಕ ಜಾಲತಾಣದ ನಿರ್ವಹಣೆಯ ಜೊತೆಗೆ ಕೆಲವು ಕಾರ್ಯಕರ್ತರು ಸಕ್ರಿಯವಾಗಿ ಈ ಅಭಿಯಾನದಲ್ಲಿ ತೊಡಗಿಸಿಕೊಂಡಿದ್ದರು. ರಾಗಿಕಣದಲ್ಲೂ ವಸ್ತುಪ್ರದರ್ಶನವನ್ನ ಆಯೋಜಿಸಿದೆ. ಇದರ ಜೊತೆಗೆ ಅಖಿಲ ಭಾರತ ಕೈಮಗ್ಗ ನೇಕಾರರ ಒಕ್ಕೂಟ ಈ ಅಭಿಯಾನದಲ್ಲಿ ತೊಡಗಿಸಿಕೊಳ್ಳಲು 5000 ರೂ ಸಹಾಯಧನ ನೀಡಿತು. ಈ ಅಭಿಯಾನದಲ್ಲಿ ಕೈಮಗ್ಗದ ಉತ್ಪನ್ನದ ( ವಸ್ತುಗಳ) ಬಗ್ಗೆ ಜನರಿಂದ ಉತ್ತಮ ಪ್ರತಿಕ್ರಿಯೆ ವ್ಯಕ್ತವಾಗುವುದರ ಜೊತೆಗೆ ಪ್ರಸ್ತುತ ಕೈಮಗ್ಗ ಅಥವಾ ನೇಕಾರಿಕೆ ಇರುವ ಪರಿಸ್ಥಿತಿಯ ಬಗ್ಗೆ ಜನರಿಗೆ ಅರಿವು ಮೂಡಿಸಲಾಯಿತು.
ರಾಗಿಕಣಸಂತೆಯಪುನರಾರಂಭ :
ಕರೋನದಿಂದಾಗಿ ಸ್ಥಗಿತಗೊಂಡಿದ್ದ ರಾಗಿಕಣ ಸಂತೆಯನ್ನು ಅಕ್ಟೋಬರ್ 2 ರಂದು ಪುನರಾರಂಭಗೊಳಿಸಲಾಯಿತು ಮತ್ತು ಈ ಸಂತೆ ಅಕ್ಟೋಬರ್ 3 ರಂದು ಮುಂದುವರೆಯಿತು. ಗ್ರಾಮಸೇವಾಸಂಘವು ಹುಲ್-ಕುಲ್ ಮುನಿಸ್ವಾಮಪ್ಪ ಮತ್ತು ಮುನಿವೆಂಕಟಮ್ಮ ಧರ್ಮದತ್ತಿ ಟ್ರಸ್ಟೊಂದಿಗೆ ಆಯೋಜಿಸುತ್ತಾ ಬಂದಿರುವ ರಾಗಿಕಣ ಸಂತೆಯು ಐದು ವಾರಗಳನ್ನು ಯಶಸ್ವಿಯಾಗಿ ಪೂರೈಸಿ ಜನರಿಂದ ಉತ್ತಮ ಪ್ರತಿಕ್ರಿಯೆ ಪಡೆದು ಆರನೇ ವಾರಕ್ಕೆ ಮುನ್ನಡೆಯುತ್ತಿದೆ.
ಕೋವಿಡ್ ನಿಂದಾಗಿ ತತ್ತರಿಸಿದ ಹಲವು ಕೈ ಉತ್ಪಾದಕರಿಗೆ ವೇದಿಕೆಯನ್ನು ಒದಗಿಸುವ ಪ್ರಯತ್ನವನ್ನು ಈ ಮೂಲಕ ಬೆಂಗಳೂರಿನ ಕಾರ್ಯಕರ್ತರು ಕಾರ್ಯನಿರ್ವಹಿಸುತ್ತಿದ್ದಾರೆ. ಸದ್ಯ ನಾವು ರಾಗಿಕಣ ಸಂತೆಗೆ ದಕ್ಷತೆಯಿಂದ ಕಾರ್ಯನಿರ್ವಹಿಸಬಲ್ಲ ಜೊತೆಗೆ ಈ ಸಂತೆಯನ್ನ ಕರ್ನಾಟಕದ ಬೇರೆ ಬೇರೆ ಪ್ರದೇಶಗಳಲ್ಲಿ ಪಸರಿಸಬಲ್ಲ ಒಬ್ಬ ಪೂರ್ಣಾವಧಿ ಕಾರ್ಯಕರ್ತರನ್ನ ಹುಡುಕುತ್ತಿದ್ದೇವೆ. ತಮಗೆ ಅಂತಹ ಕಾರ್ಯಕರ್ತರು ಯಾರಾದರು ಗೊತ್ತಿದ್ದರೆ ತಿಳಿಸಬೇಕೆಂದು ಕೇಳಿಕೊಳ್ಳುತ್ತಿದ್ದೇವೆ.
ನೂಲು ತೆಗೆಯುವ ಕಾರ್ಯಕ್ರಮ :
ಮೈಸೂರಿನ ಮತ್ತು ಸ್ಥಳೀಯ ಸೈಕಲ್ ಸಂಸ್ಥೆಯಾದ “ ಟ್ರಿಣ್ – ಟ್ರಿಣ್ “ ಸೈಕಲ್ ಜಾಥವನ್ನು ಗಾಂಧಿ ಜಯಂತಿಯ ಭಾಗವಾಗಿ ಹಮ್ಮಿಕೊಂಡಿದ್ದರು. ಗ್ರಾಮ ಸೇವಾ ಸಂಘವು ನೂಲು ತೆಗೆಯುವ ಮತ್ತು ಅದರ ಪರವಾಗಿನ ಕೆಲಸದಲ್ಲಿ ತೊಡಗಿಸಿಕೊಂಡಿದ್ದು ಮುಂದಿನ ದಿನಗಳಲ್ಲಿ ಕರ್ನಾಟಕದಾದ್ಯಂತ ನೂಲು ತೆಗೆಯುವ ಕಾರ್ಯಾಗಾರಗಳನ್ನು ಆಯೋಜಿಸಲಿದ್ದೇವೆ, ಈ ಮೂಲಕ ಗ್ರಾಮಸೇವಾ ಸಂಘವು ಹಳ್ಳಿ ಮತ್ತು ನಗರದ ನಡುವಿನ ಸೇತುವೆಯಾಗಿ ಕಾರ್ಯನಿರ್ವಹಿಸಲಿದ್ದು ಈ ಕುರಿತು ಮಾಹಿತಿಯನ್ನು ನಿಮ್ಮೊಂದಿಗೆ ಹಂಚಿಕೊಳ್ಳಲ್ಲಿದ್ದೇವೆ.
ಅಕ್ಟೋಬರ್ 2 ರಂದು ಮೈಸೂರಿನ ರಾಮಕೃಷ್ಣ ಪಾರ್ಕಿನಲ್ಲಿ ಸಚಿದಾನಂದ ( ಸಚ್ಚು ) ಮತ್ತು ಇತರ ಕುಶಲ ಕರ್ಮಿಗಳ ಶ್ರಮದ ಪಲವಾಗಿ EMDY ಎಂಬ ಉತ್ತಮ ದರ್ಜೆಯ ಪೆಟ್ಟಿಗೆ ಚರಕವನ್ನು ಹೊರ ತಂದಿರುತ್ತಾರೆ. ನಮ್ಮ ಹಿರಿಯ ಸದಸ್ಯರಾದ ರಚನಾತ್ಮಕ ಕಾರ್ಯಕರ್ತ ಸಂತೋಷ್ ಕೌಲಗಿ, ಜನಪದ ಸೇವಾ ಟ್ರಸ್ಟ್ ಮೇಲುಕೋಟೆ, ಇವರು ಚರಕವನ್ನು ಅಂದು ನೂಲು ತೆಗೆಯುವ ಕಾರ್ಯಕ್ರಮದಲ್ಲಿ ಲೋಕಾರ್ಪಣೆ ಮಾಡಿದರು. ಸಚ್ಚು ಅವರೆ ಹೇಳಿರುವಂತೆ ಚರಕದಿಂದ ನಾವು ಕೇವಲ ನೂಲುತೆಗೆಯುತ್ತಿಲ್ಲ, ನಮ್ಮಲ್ಲಿ ನಾವೇ ಅಂತರ್ಮುಖಿಯಾಗುವ ಸಂವೇದನೆಗೊಳ್ಳುವ ಕ್ರಿಯೆ ಇದು.
ಮೈಸೂರಿನ ಮತ್ತು ಸ್ಥಳೀಯ ಸೈಕಲ್ ಸಂಸ್ಥೆಯಾದ “ ಟ್ರಿಣ್ – ಟ್ರಿಣ್ “ ಸೈಕಲ್ ಜಾಥವನ್ನು ಗಾಂಧಿ ಜಯಂತಿಯ ಭಾಗವಾಗಿ ಹಮ್ಮಿಕೊಂಡಿದ್ದರು. ಗ್ರಾಮ ಸೇವಾ ಸಂಘವು ನೂಲು ತೆಗೆಯುವ ಮತ್ತು ಅದರ ಪರವಾಗಿನ ಕೆಲಸದಲ್ಲಿ ತೊಡಗಿಸಿಕೊಂಡಿದ್ದು ಮುಂದಿನ ದಿನಗಳಲ್ಲಿ ಕರ್ನಾಟಕದಾದ್ಯಂತ ನೂಲು ತೆಗೆಯುವ ಕಾರ್ಯಾಗಾರಗಳನ್ನು ಆಯೋಜಿಸಲಿದ್ದೇವೆ, ಈ ಮೂಲಕ ಗ್ರಾಮಸೇವಾ ಸಂಘವು ಹಳ್ಳಿ ಮತ್ತು ನಗರದ ನಡುವಿನ ಸೇತುವೆಯಾಗಿ ಕಾರ್ಯನಿರ್ವಹಿಸಲಿದ್ದು ಈ ಕುರಿತು ಮಾಹಿತಿಯನ್ನು ನಿಮ್ಮೊಂದಿಗೆ ಹಂಚಿಕೊಳ್ಳಲ್ಲಿದ್ದೇವೆ.
ಸೂಚನೆ : ತಮ್ಮಲ್ಲಿ ಯಾರಿಗಾದರು ಚರಕ ಕೊಳ್ಳುವ ಆಸಕ್ತಿ ಇದ್ದಲ್ಲಿ ಈ ಕೆಳಗಿನ ವಿಳಾಸಕ್ಕೆ ಸಂಪರ್ಕಿಸಬಹುದು. ಸಮಹಿತ್ ಎಂಟರ್-ಪ್ರೈಸಸ್, #205 & 212, ಬಿ.ಬಿ ಮಿಲ್ಸ್ ರಸ್ತೆ, ಬನ್ನಿಮಂಟಪ ( ನ್ಯೂ ಬನ್ನಿ ಮಂಟಪ್ ಎಕ್ಸ್ಟೆನ್ಷನ್ ) ಮೈಸೂರು – 570015, info@samahith.org ಅಥವಾ ಸಚ್ಚು : 8277417878
ನಿಮ್ಮಲ್ಲಿ ಒಂದು ವಿನಂತಿ :
ಗ್ರಾಮ ಸೇವಾ ಸಂಘವು ಇಬ್ಬರು ಪೂರ್ಣಾವಧಿ ಕಾರ್ಯಕರ್ತರಾದ ಅಭಿಲಾಶ್ ಸಿ,ಎ ಮತ್ತು ಪಾರ್ವತಿ.ಬಿ ( ಗೌರಿ ) ಯವರನ್ನು ಹೊಂದಿದೆ. ಗೌರಿಯವರು ಇತ್ತೀಚಿಗೆ ಪೂರ್ಣಾವಧಿ ಕಾರ್ಯಕರ್ತರಾಗಿ ಸೇರ್ಪಡೆಗೊಂಡಿದ್ದು ಲೆಕ್ಕಗಳ ನಿರ್ವಹಣೆ, ಸಂವಹನ, ದೇಣಿಗೆ ಸಂಗ್ರಹದ ಜೊತೆಗೆ ಆಫೀಸಿನ ಕೆಲಸವನ್ನು ನೋಡಿಕೊಳ್ಳುತ್ತಿದ್ದಾರೆ. ತಾವು ನೈತಿಕ ಬೆಂಬಲದ ಜೊತೆಗೆ ಆರ್ಥಿಕ ಬೆಂಬಲವನ್ನು ನೀಡಬೇಕೆಂದು ಕೇಳಿಕೊಳ್ಳುತ್ತೇವೆ.
ಗ್ರಾಮಸೇವಾಸಂಘದಬ್ಯಾಂಕ್ಖಾತೆಯಸಂಖ್ಯೆಈಕೆಳಗಿನಂತಿದೆ:
A/C :
6820702287
IFSC :
IDBI000C007
INDIAN
BANK, CHAMARAJAPET BRANCH.
UPI ID: gramseva@indianbk
QR Code:
ಬರಲಿರುವಕಾರ್ಯಕ್ರಮಗಳು :
5 ಡಿಸೆಂಬರ್
2021 ಬೆಳಗ್ಗೆ 10 – ಸಂಜೆ 04: ಎಂದಿನಂತೆ
ಭಾನುವಾರ ರಾಗಿಕಣದಲ್ಲಿ ಕೈಉತ್ಪನ್ನಗಳ, ಕೃಷಿ
ಪದಾರ್ಥಗಳು ಸಂತೆಯಲ್ಲಿ ಪ್ರದರ್ಶನ ಹಾಗೂ ಮಾರಾಟಗೊಳ್ಳಲಿದೆ
ಸ್ಥಳ: ರಾಗಿಕಣ, ಶ್ರೀ ರಾಮಕೃಷ್ಣ
ಸಮಗ್ರ ಶಿಕ್ಷಣ ಕೇಂದ್ರ ಶಾಲೆ, ಗೊಟ್ಟಿಗೆರೆ ಬಳಿ, ಐಡಿಬಿಐ ಕೆರೆ ಹಿಂಭಾಗ, ಶಂಕರನಾಗ್ ರಸ್ತೆ, ಬೆಂಗಳೂರು. Map: .https://g.page/ragikanasanthe?share
ಇದೇ ನವೆಂಬರ್ 20 & 21 ರಂದು ಬೆಂಗಳೂರಿನಲ್ಲಿ
ಯೋಜಿಸಿದ್ದ ಚರಕದಿಂದ ನೂಲು ತೆಗೆಯುವ ಕಾಯಾಗಾರ ಮುಂದೂಡಲಾಗಿದೆ. ಶೀಘ್ರದಲ್ಲಿ
ಕಾರಯಾಗಾರದ ಮಾಹಿತಿಯನ್ನು ನಿಮಗೆ ತಿಳಿಸಲಾಗುವುದು. ಹೆಚ್ಚಿನ ಮಾಹಿತಿಗೆ ಸಂಪರ್ಕಿಸಿ :
99008484880 / 9980043911
ಗ್ರಾಮ ಸೇವಾ ಸಂಘ
#47, ಶೇಷನಿವಾಸ, 1ನೇ ಮುಖ್ಯ ರಸ್ತೆ, 1ನೇ ಬ್ಲಾಕ್, ತ್ಯಾಗರಾಜ ನಗರ, ಬೆಂಗಳೂರು – 70
Here is the
September and October 2021 updates of Gram Seva Sangh activities.
Pavitravastra Abhiyan: On September and October 2021, Charaka Co-op society and Desi Trust ran a campaign called Pavitravastra Abhiyana in different districts on Karnataka. Gram Seva Sangh collaborated with the campaign by fetching few supports like, Social Media Handling, hosting Abhiyana at Ragi Kana, Mobilizing volunteers, contributed Rs. 5000/- to another collaborated weavers organization “All India Handloom Weavers Federation” for the expenses of month long exhibition part of the campaign.
The first phase of this campaign ended at Bengaluru Chitrakala Parishath five days exhibition from 6th to 10 October. Exhibition had very good sales of handmade products and also bought awareness of handmade products importance and current dire situation of rural livelihoods.
Gram Seva Sangh volunteers Smitha and Asha actively involved in campaign
Reopening of Ragi Kana Santhe: On Oct 2nd our bengaluru volunteers regular activity “Ragi Kana” which was closed due to Covid reopened with two days Santhe. Ragi Kana acitivity is a collaboration of Gram Seva Sangh and Hulkul Muniswamappa and Munivenkatamma Charitable Trust started in March 2017.
We had a grand reopening with a cause to support the handmade artisans affected by economic crisis due to covid. We are looking for a fulltime volunteer for Ragi Kana to strengthen its existing systems and take such activities to other corners of the city and to different cities. Please do refer if you come across such passionate people to work with us.
Posters and glimpses of Ragi Kana SANTHE
Spinning Activity: On Oct 2nd
in Mysore Ramakrishna Park, our friend Sachidhananda K J (Sachu) and other Mysuru
friends organized a beautiful program of inaugurating the “Emdy – Musically drawn”
box charaka. This box charaka is fine-tuned good quality model of existing box
charaka to spin the cotton yarn. Sachu said sometime during his journey towards
charaka “Spinning is not merely drawing yarn, it’s a process of drawing
ourselves”. Santhosh Kaulagi, our senior member and constructive worker from Janapada
Seva Trust, Melukote inagurated the Emdy-Box Charaka. Mysore spinning group
spun the yarn and Local Bicycle group Trin-Trin had a Cycle jatha as part of
the event on Gandhi Jayanti. Gram Seva Sangh is part of this spinning activity
effort by Mysuru friends, we are working towards taking the spinning activity
across the state as the bridge between city and village.
Check out links for videos about the
Spinning Campaign:
Note: Any of you interested to purchase the Emdy- box charaka contact
Samahith Enterprises, #205 & 212, 2nd cross, B B Mill Road, New
Banni Mantap Extension, Mysuru – 570015, info@samahith.org
Or Contact Sachu at 8277417878
Request:
Gram Seva Sangh
now has two full timers Abhilash C A, Organization Secretary and Parvathi B
(Gowri), Office Secretary. Gowri joined recently as fulltime started working on
accounts, fund raising, communication and handling office. We need your moral
and small monthly financial support to sustain these full-timers remuneration,
travel and office expenses.
Gram Seva
Sangh Bank Details as below:
Ac. Name: Gram Seva Sangh, Bank: Indian Bank, Branch:
Chamarajpet,
Current A/C No.: 6820702287, IFSC Code: IDBI000C007
UPI ID: gramseva@indianbk
For Gram Seva Sangh activities Donate to us at this QR Code, later please send us a message us at 9980043911 or gramsevasanghindia@gmail.com
Upcoming Programs:
Sun. 5 Dec. 2021 Ragi Kana Santhe happens at Bengaluru from
10 am to 4 pm, providing platform to handmade products like natural farm
produces, handloom, handicrafts, veggies, traditional food, etc.
Address: Ragi Kana, Sri Ramakrishna Samagra Shikshana Kendra Campus,
Off Bannerghatta Road, Gottigere, Near Decathlon, Behind IDBI Lake, Bengaluru
Contact: 9972676426
Postponed Sat. & Sun. 20
& 21 Nov’21: Box Charaka Spinning Workshop at Bengaluru. Will soon
inform the rescheduled dates. For more information about Spinning
workshop Contact at 9008484880 / 8277417878
Campaign Started from 6th Sept 6 pm & 7th Sept 10am – 4pm At Shivmogga You all know that peasants, artisans and workers have been in great distress in recent times. Their situation has worsened after the pandemic resulting in the closure of looms, small factories and workshops. Lakhs of meters of clothing, saris, mats, pottery and other beautiful things remain unsold. The governments have not extended help and even when they do, the aid does not reach the beneficiaries. In these times of severe hardship, only you can help save this tradition of work.
We do not seek financial assistance from you. We would like to encourage you to buy these beautiful things produced by our artisans instead of foreign goods, chemicals and plastics. Help protect employment of the poor, build the country’s economy and prevent climate change. Above all, help us protect the health of our families.
The campaign will be attended by some of the country’s most renowned textile designers, leading handloom and handicrafts organizations, philanthropic and religious organisation.
Campaign will begin at Shivmogga on September 6 and travel across the state for three months in the form of exhibitions and exchange of ideas.
Our first Bengaluru Exhibition cum Sale is on 29th Sept, 10 am – 7 pm at our friend Deepti Desai’s house at Malleswaram, #231, Usha Kiran, 15th Cross, Next to Surya Nest Appartment, Near MES College.
Later till Oct 10 we will be at Bengaluru at Ragi Kana – ರಾಗಿ ಕಣ, NIFT Bengaluru on Oct 2nd & 3rd, at Karnataka Chitrakala Parishath from Oct 6th – 10th.
We invite you to take part in this campaign and lend us your invaluable support!
Organized by,
– Charaka Women’s Multipurpose Cooperative Society, Desi Trust, Gram Seva Sangh and All India Handloom Weavers Federation
ಕರ್ನಾಟಕದಾದ್ಯಂತ ಕೈಉತ್ಪನ್ನಗಳ ವಸ್ತುಪ್ರದರ್ಶನ-ಮಾರಾಟಸೆಪ್ಟೆಂಬರ್ 6 ಸಂಜೆ 6, ಸೆಪ್ಟೆಂಬರ್ 7 ಬೆಳಗ್ಗೆ 10 – 8 ಶಿವಮೊಗ್ಗದಿಂದ ಆರಂಭ!
ರೈತರು ಕುಶಲಕರ್ಮಿಗಳು ಹಾಗೂ ಕಾರ್ಮಿಕರು ತೀವ್ರ ಸಂಕಷ್ಟದಲ್ಲಿರುವ ಸಂಗತಿ ತಮಗೆ ತಿಳಿದೇ ಇದೆ. ಕೋವಿಡ್ ಮಾರಿಯ ನಂತರವಂತೂ ಮಗ್ಗಗಳು ಕರ‍್ಯಾಗಾರಗಳು, ಸಣ್ಣ ಕಾರ್ಖಾನೆಗಳು, ಹೆಚ್ಚೂ ಕಡಿಮೆ ನಿಂತೇ ಹೋಗಿವೆ. ಲಕ್ಷಾಂತರ ಮೀಟರುಗಳ ಬಟ್ಟೆ ಸೀರೆ ಚಾಪೆ ಮಡಕೆ ಇತ್ಯಾದಿ ಸುಂದರ ವಸ್ತುಗಳು ಮಾರಾಟವಾಗದೆ ಉಳಿದಿವೆ. ಸರಕಾರಗಳು ಸಹಾಯಹಸ್ತ ಚಾಚುತ್ತಿಲ್ಲ. ಚಾಚಿದಾಗಲೂ ಸಹಾಯ ಫಲಾನುಭವಿಗಳನ್ನು ತಲುಪುತ್ತಿಲ್ಲ. ಸಂಕಷ್ಟದ ಈ ಪರಿಸ್ಥಿತಿಯಲ್ಲಿ ಕಾಯಕ ಪರಂಪರೆಯನ್ನು ನೀವು ಮಾತ್ರವೇ ಉಳಿಸಬಲ್ಲಿರಿ.
ನಿಮ್ಮಿಂದ ಧನ ಸಹಾಯ ಬೇಡುತ್ತಿಲ್ಲ ನಾವು. ಕಾಯಕದಿಂದ ಉತ್ಪಾದನೆಯಾಗುವ ಸುಂದರ ವಸ್ತುಗಳನ್ನು ಕೊಂಡು ಪ್ರೋತ್ಸಾಹಿಸಿ ಎಂದಷ್ಟೆ ಕೇಳುತ್ತಿದ್ದೇವೆ. ವಿದೇಶಿಮಾಲು, ವಿಶಭರಿತ ರಾಸಾಯನಿಕ ವಸ್ತುಗಳು, ಪ್ಲಾಸ್ಟಿಕ್ಕಿನ ಪದಾರ್ಥಗಳಿಗೆ ಬದಲಾಗಿ ಸ್ವದೇಶಿ ಪದಾರ್ಥ ಕೊಳ್ಳಿರಿ, ಬಡವರ ಉದ್ಯೋಗ ರಕ್ಷಣೆ ಮಾಡಿರಿ, ದೇಶದ ಆರ್ಥಿಕತೆಯನ್ನು ಕಟ್ಟಿ, ಹವಾಮಾನ ವೈಪರಿತ್ಯವನ್ನು ತಡೆಯಿರಿ. ಎಲ್ಲಕ್ಕಿಂತ ಮಿಗಿಲಾಗಿ, ನಮ್ಮ ಕುಟುಂಬದ ಆರೋಗ್ಯ ಕಾಪಾಡಿಕೊಳ್ಳಿರಿ ಎಂದಷ್ಟೆ ಹೇಳುತ್ತಿದ್ದೇವೆ.
ಈ ಅಭಿಯಾನದಲ್ಲಿ ದೇಶದ ಹೆಸರಾಂತ ವಸ್ತ್ರ ವಿನ್ಯಾಸಕರರು, ಪ್ರಮುಖ ಕೈಮಗ್ಗ ಹಾಗೂ ಕರಕುಶಲ ಸಂಸ್ಥೆಗಳು, ಜನಪರ ಸಂಘಟನೆಗಳು ಹಾಗೂ ಮಠಮಾನ್ಯಗಳು ಭಾಗವಹಿಸಲಿವೆ. ಅಭಿಯಾನವು ಸೆಪ್ಟಂಬರ್ 6 ರಂದು ಶಿವಮೊಗ್ಗ ಪೇಟೆಯಿಂದ ಹೊರಟು ಪ್ರದರ್ಶನಮಾರಾಟ ಹಾಗೂ ವಿಚಾರ ವಿನಿಮಯಗಳ ರೂಪದಲ್ಲಿ ಮೂರು ತಿಂಗಳಕಾಲ ರಾಜ್ಯಾದ್ಯಂತ ಸಂಚರಿಸುತ್ತ ನಿಮ್ಮೂರಿಗೆ ಬರಲಿದೆ. ಬನ್ನಿ, ಭಾಗವಹಿಸಿ!
ಪವಿತ್ರವಸ್ತ್ರ ವಸ್ತುಪ್ರದರ್ಶನ ಹಾಗೂ ಮಾರಾಟದ ಸಂಚಾರದ ಮಾರ್ಗ: ಸೆಪ್ಟೆಂಬರ್ 6 ರಂದು ಶಿವಮೊಗ್ಗ – ಉಡುಪಿ – ಶಿರಸಿ – ವಿಜಯಪುರ – ಬೆಂಗಳೂರಿನಲ್ಲಿ ನಡೆಯಲಿದೆ.
ಬೆಂಗಳೂರು : ಸೆಪ್ಟೆಂಬರ್ 29 : – ದೀಪ್ತಿ ದೇಸಾಯಿಯವರ ನಿವಾಸ, ಮಲ್ಲೇಶ್ವರಂ.#231, ಉಷಾಕಿರಣ, 15 ನೇ ಕ್ರಾಸ್, ಸೂರ್ಯನೆಸ್ಟ್ ಅಪಾರ್ಟಿಮೆಂಟ್ ನ ನಂತರ, M.E.S ಕಾಲೇಜಿನ ಹತ್ತಿರ
ಅಕ್ಟೋಬರ್ 2 ಮತ್ತು 3 : – ರಾಗಿ ಕಣ ( ಗೊಟ್ಟಿಗೆರೆ ) ಹಾಗೂ ಅದೇ ದಿನಗಳಲ್ಲಿ NIFT ಕಾಲೇಜು, HSR ಲೇಔಟ್
ಅಕ್ಟೋಬರ್ 6 ರಿಂದ 10 : – ಚಿತ್ರಕಲಾ ಪರಿಷತ್ ಕೊರೋನದಿಂದಾಗಿ ಸಂಕಷ್ಟದಲ್ಲಿರುವ ಖಾದಿ, ಕೈಮಗ್ಗ, ಕರಕುಶಲ ವಸ್ತುಗಳು, ರೈತರು ಮತ್ತು ಇತರೆ ಕೈ ಉತ್ಪನ್ನಗಳನ್ನು ತಯಾರಿಸುವ ಜನರಿಗೆ ಬೆಂಬಲವನ್ನು ನೀಡಲು ಈ ಪವಿತ್ರ ವಸ್ತ್ರ ಅಭಿಯಾನದಲ್ಲಿ ಭಾಗವಹಿಸಬೇಕೆಂದು ಕೊರಿಕೊಳ್ಳುತ್ತೇವೆ…
ಇಂತಿ,
ಚರಕ, ದೇಸಿ, ಗ್ರಾಮ ಸೇವಾ ಸಂಘ, ಅಖಿಲ ಭಾರತ ಕೈಮಗ್ಗ ನೇಕಾರರ ಒಕ್ಕೂಟ
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 SatishFirst and Second Installments with interest credited statement to SatishThird 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 spacesSimple 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.
ಇಂತಿ
ಶ್ರೀಮತಿ. ಗೌರಮ್ಮ
ಅಧ್ಯಕ್ಷರು
ಆಡಳಿತ ಮಂಡಳಿ
ಚರಕ ಮಹಿಳಾ ವಿವಿಧೋದ್ದೇಶ ಕೈಗಾರಿಕಾ ಸಹಕಾರ ಸಂಘ ನಿ.,
charakasagara@gmail.com
www.charaka.in
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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
ಸ್ನೇಹಿತರೇ
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.
#SaveGramodyog Movement began from Heggodu Panchayat
18.09.2020
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
Why has Karnataka fared so badly in the progress of rural employment compared to other south-Indian states?
Is it possible to achieve effective overall development of the state without strengthening rural employment?
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?
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?
Why has Karnataka miserably failed again and again to protect our handloom weavers by procuring uniforms for the poor school children in Government schools?
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?
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?
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?
Why has the Khadi spinning programme gathered dust? Why are lakhs of our rural women spinners abjectly deprived of their livelihood?
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
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
Radical Cultural Movement of the Future– Prasanna on IPTA‘s anniversary celebration as “People’s Culture Day” on 25th May 2020 (Edited and recently published video)
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
NOTE:
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
CampaignAgainstAmendment to Land Reforms Act by Karnataka Govt.Updates:
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.
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.
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 -www.rightlivelihoodaward.org
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.
