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!
– 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…
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.
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.
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.
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.
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
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.
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.
– Online Transfer –
BHIM | UPI Modes | QR Code
Name – DESI TRUST
A/c. No. –
Bank – State
Bank of India
A/c. Type –
For more details and queries, feel free to contact
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
– 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
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.
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”.
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.
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.
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.
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.
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.
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
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.
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.
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.
chemical engineering at NITK Surathkal, doing farming as part of a sustainable
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.