Villagism – Economic reconstruction of Bhaarat – The goal of an economy is spiritual
Posted by anhad on May 8, 2025
Villagism : Economic reconstruction of Bhaarat so that Bhaarat again becomes सोने की चिड़िया or Golden bird as it was before 18th century
A passage/excerpt from the book ‘Capitalism, Socialism or Villagism ?’ by Bharatan Kumarappa and Mahatma Gandhi
Intent of this Book :
- This book provides a subjective study of the economic policies of the various types of work industries operating in India along with their reality : Capitalism, Socialism
- This article proposes a new economic order named as ‘Villagism’, as suggested by Bharatan Kumarappa in his book written in 1946. This economic order can be adopted for villages as well as cities of India. This book was published by Sarva Sewa Sangh Prakashan, Varanasi.
- This book stands more relevant today because both Capitalism and Socialism in the accepted sense have been tried in some measure both at home and abroad and have been found wanting. They have not only been able to deliver goods anywhere but have also brought humanity to the brink of self-annihlation.
- Achieve Economic sustainability of India and well being of people of India by applying the economic system of Villagism.
- Discuss Role of Women in Villagism Economy.
- Go back to our Roots of Indigenous technologies, cultural values and practices that actually suits our requirements.
- Sample development plan for a unit of 10 Villages in Pohri village of Gwalior on the basis of Villagism.
Capitalism and its Evils :
The ideology of Capitalism was created by British rule, Nazi’s in Germany, and Mussolini in Italy.
Graphics of Earth covered with currency notes
An economic arrangement where production and distribution of goods is carried on by individuals or groups of individuals who use their stock of accumulated wealth for making more wealth for themselves. Capitalism has its origins in imperialist monarchs of England, Italy and Germany. It is a disguised continuation of evil policies of British Raj, Fascism of Mussolini and Nazism of Hitler. Three things are therefore essential for Capitalism – private capital, centralized large scale production and private profit. Capitalism leads to over-production, unequal distribution of economic wealth, unemployment, war and bloodshed.
Lets understand the evils of Capitalism :
(a) Selfishness – The capitalist order is based on the idea that the sole purpose of an economic system is acquisition of wealth for oneself. In no profession, do we respect a man who is motivated solely with the desire of greed for money.
(b) Loot – Between individuals, if a man takes for himself what rightly belongs to another, he is considered a thief. But, when it is done in an organized manner as under the capitalist system, he passes for a respectable member of society, although the crime in this case is many times worse, as it involves deliberate and systematic misappropriation of what really belongs to innumerable people. Rightly the profits of industry should be distributed more or less in equal proportion, to all engaged in it- financiers, entrepreneurs and labourers. But when financiers and entrepreneurs fatten and labourers live on the verge of starvation, it is obvious that the former are taking for themselves much more of their profits than their share. The Capitalist invests his idle money in industry and without raising his little finger to help in the actual work of production, reaps a rich harvest while the labourer who works day in and day out by the sweat of his brow is given but a bare pittance as his share of the income.
(c) Internal Strife & Revolt– Such exploitation cannot always continue for long duration. When the labourer is ignorant, poor and unorganised, he submits. But soon there comes a time when he is not prepared to take meekly whatever the capitalist gives. Their begins an assertion of rights and the industrial world is torn with dissension and strife. Conflict between the two powerful sections of people – Capitalists and Labour- grows and develops, and there appears to be little prospect of its being settled peacefully under Capitalism. This leads to revolt by Labour section.
(d) Capitalism is the new name for Imperialism – Imperialism was an economic order founded in Imperialistic democracies of United Kingdom, Fascist Italy and Nazism in Germany after they went out of power. The merchant section in all these 3 nations continued using the same old tactics of Imperialism. In Imperialism or Capitalism, the capitalist turns his greedy eyes to every corner of the Earth for cheap sources of raw materials for ready markets of his goods. Consequently, the Capitalist annexes vast territories of the world under various pretexts, or by high finance controls these places and their Governments. He makes sure that these countries supply cheap raw materials for factories and the Governments in those developing countries prevents production of local manufacturing goods to create a market for the Capitalist. Capitalism inevitably leads to imperialism and enslavement of weaker people. Well being of workers is not their concern as the only concern is profit.
(e) War – The amount of profits earned by Capitalists and State in a Developed Nation, other developed nations view it with envy.
Strategies employed by Capitalists to brainwash people, destroy Village Industries & Small shops in Cities and Villages :
-
Consumer Needs being taken over by by Capitalist Industrialists : Ready-to-eat Food products in plastic packaging with no nuitrition value are flooded in kiraana stores of villages and supermarts. Shredded wheat, cornflakes, soups, meat dishes, fish, vegetables, pickles, cheese, butter, milk, biscuits, cakes, sweets and preserved fruits are produced on a mass scale and sold at cheap prices. Ready-made Clothes – Their intent is to mass manufacturing factories to replace Khadi cloth, small shops of tailors providing customized fitting and our personal touch of consumers. Ready-made clothes of every style and description to suit all tastes and pockets are produced by the thousands. They are cut to standard sizes by machines and stitched in large numbers at a time in factories and are therefore sold cheap. There is no scope therefore for average consumer to make his clothes according to his own taste and requirements. This leads to passive acceptance of one or other of what is available. Many foreign clothing brands from England have opened up factories for mass production in Bangladesh and departmental stores in malls all over the world for large scale distribution. The cheap labour available in Bangladesh is exploited as they are hired on low wages. If beautiful hand-woven Khadi and cotton clothes are available in Khadi outlets in cities of India, we can get everything from these Village Industries. These khadi clothes are hand-woven by women from farmer families in villages. Ready-made Houses – Not only for food and clothing, but even for houses the tendency today is for the consumer to depend on mass producers. For instance, in England when a house or a building is to be put up, one does not engage workmen supervised by architects to make every part of it before one’s eyes according to one’s requirements as usually happened in India, but one places an order with Real estate vendors who assemble ready-made parts of standard designs and sizes, and there is little scope for any one with their own ideas to express them in their own house.
-
Non-Eco friendly development schemes in agriculture by some Political Parties in Villages. Agriculture has been the main occupation of youth in villages since centuries. But, since independence more and more youth are becoming disinterested in pursuing it. The farmers are lured into use of chemical fertilizers, chemical pesticides and GMO seeds to earn huge profits. In reality, this is promoted so that the industrialists earn huge profits. As a result, farmers abandon good traditional practices of Natural farming and Organic farming. Eventually, the cost of farming increases, the soil and groundwater is destroyed, debt increases and the land has to be sold off to money lenders or banks. The same industrialists buy this agriculture land to set up factories with large scale production that is based on the policies of Capitalism.
-
Deliberate non-recruitment of all job posts in public sector departments and Government schools of villages. Youth have been reported protesting against the non-recruitment to fill up the allocated number of posts. They say that one in four seats are filled through the recruitment process. As a result, unemployment increases and village youth migrate to cities or foreign countries in search of work.
-
Foreign Invasion
-
Rural displacement of villagers due to Construction of huge dams. Most dams are made for two purposes : Irrigation for Agriculture & Generation of Hydro-electricity. In reality, the most canals providing water for agriculture are dry as no water is being released from dams. As per a report by Manthan Adhyayan Kendra which works for environmental protection and advocacy, only 5% of the agriculture land claimed by the Irrigation department is actually irrigated. Hydro-electricity at the cost of destroying villages which get submerged by dam water is not an intelligent way of generating electricity. Using a solar panel on rooftops of residences, trains, cars, factories, schools, offices is a better solution.
Socialism : Essence, its Advantages and its Evils :
The foremost among Revolutionary Socialists and one who contributed most to organize this movement and give its theories scientific and philosophical backing, was a Jew called Karl Marx (1818-1883). He was a student of philosophy, history and law and took to journalism. His newspaper brought him into conflict with the State and he therefore went to Paris where he read much Socialist literature and became converted to Socialism.
Marx was one of the first to bring a strictly scientific mind to bear on human history, and from an objective dispassionate study of history of peoples to deduce certain principles according to which a man’s life is determined from age to age. According to him, if we would help mankind forward, we should first understand the laws according to which human society lives and evolves, and then putting ourselves in line with the movement of Nature we can go forward with all the strength of the Universe behind us as our goal. This attempt as non-metaphysical, scientific study of history and human institutions is in itself a tremendous contribution which Marx has made and which has affected the thought of thousands of people since his day. Owing to this scientific backing which Marx gave the socialist creed, his views have merited the name of Scientific Socialism.
Influenced by the great philosopher Hegel, Marx tended to reduce Human history, past, present and future to a strict logical sequence, characterised by all the inevitability of scientific necessity.
Essence of Socialism :
To be a socialist, it is not necessary to be a Marxist or to believe in every detail of theory put forward by this or that socialist.
What then is Socialism ? Stripped of its Marxist covering and of the particular form it has assumed in Soviet Russia, Socialism would be what is believed in common by every socialist of every background, including Marx and Russian communities, namely, the greatest well-being of all will result when the community undertakes collectively the work of production and distribution. It is this doctrine which is fundamental to all schools of Socialism, and it is this its essential form that we shall here-after consider it.
Advantages of Socialism:
a) Human needs at the centre of economic life : Production must not be for private profit but for meeting needs of the people. It thus restores people at the centre of the economic system. So, production and distribution are to revolve around people.
b) Ethical – It is sensitive to injustice, suppression, exploitation, poverty and suffering and is out to rid the world of them. It finds that all these evils can be traced to selfishness which lies at the heart of capitalist economy and is leading man to ruin and destruction. It would set up in its place love of one’s neighbour as oneself. It will not content istelf with merely preaching unselfishness, but it will transform the economic system so that the environment will not breed selfishness and greed in individual, but in their place fellow feeling and comradeship. Socialism is not an attempt to take away the wealth of the rich and give it to the poor, but to establish a system where wealth will accrue with the individual but to the community which will then enjoy it in common.
c) Poverty removed
d) Unemployement abolished
e) Freedom from insecurity
f) Equal opportunities
g) Leisure for all
h) Woker cared for
i) Facilities provided for Self-development
j) Crime and conflict lessened
Evils of Socialism :
a) Large Scale Production not good
b) No development in Artistic sense
c) No development of character
d) Worker dehumanised
e) The Group under Large Scale Production too large for development of active fellow-feeling
f) Centralization or Concentration of Power necessitated by Large Scale Production
-
Technocracy and all-powerful State
-
Civil Strife
-
War
-
An elaborate police and military organisation
-
Suppression of Human Liberty
What is Villagism ?
Villagism stands for the movement of Khadi (handspun, hand woven cloth) and village industries.
In contrast to Capitalism which centres around capital (money) and Socialism around society and its needs, this movement centres round the village and its welfare.
It seeks to build the economic life of the country by developing strong, self-reliant village units, the members of which will be bound togeheter by mutual obligations and
will cooperate with each other to make the unit prosperous and self-sufficient for all their essential needs. I have for the sake convenience spoken of the unit
under this new economy as the village. But this is not to be understood too literally. The unit may be, if necessary, even a group of adjacent villages.
If Socialism seeks for the prosperity of a whole nation in the mass, Villagism aims at the development of the smallest village and through it at the development of
every member of it. even the very lowest and the least. If tendency under Capitalism and Socialism is towards greater and greater centralisation, this village movement
distinguishes itself by looking to decentrlisation as the chief means of developing the individual. It was therefor necessary to mention about Capitalism and Socialism
in order to show why this new economy is being prosposed as against them.
- Introductory : What is the Goal of the economy in Villagism : Human Well-Being as goal Our study so far has revealed that neither Capitalism nor Socialism can be expected to promote the highest well-being of masses.
The mistake of both of them is that they are primarily interested in producing the greatest amount of material wealth, the capitalist for himself,
and the socialist for all the members of the community. Hence it is that both of them adopt centralised methods of produvtion. In addition to securing for the worker
an abundance of material wealth, the socialist tries hard to promote his self-development. But, with what possibility or degree of success, we have just seen. You cannot, it would seem, have both. You cannot serve God and mammon. If this is so, it is obvious that if the socialist’s goal of well being for all is to be realised,
it is such well-being and not mere abundance of goods that should be the basis on which we should build the economic order. Self-development at all costs, even if it
means less material wealth- that should be our slogan. Otherwise we are apt to sacrifice self-development for material wealth as the socialist appears to do. The point is so important and yet seems to be so little relaised today that it is well to develop it still further especially as it constitutes the basis of the new
type of economic order which we have called Villagism. The form which the idea, that the object of an economic system is to produce the greatest amount of material wealth,
assumes under Capitlaism is that the only consideration in regard to the efficiency or satisfactoriness of an econolic arrangement is whether under it goods can be produced
at the cheapest cost possible. The efficiency of a method of production is judged accordingly not by whether it helps or hinders human development, but by whether it is
capable of turning out cheap goods which can be sold at competitive prices in the open market.We have become so accustomed to regarding cheapness as the mark of efficiency that
it never occurs to us to ask whether we are right in doing so. Let us see. Is cheapness or acquisition of material wealth all that people want ? Normally would people have wealth that has been stolen or that has been obtained by murder ?
Who will be willing, for example, to buy a bracelet which he knows to have been torn from the arm of an innocent child who has been murdered in the process and thrown
in the jungle ? Wealth he would have no doubt, but not when it is so obtained. Moral considerations outweight economic values. If the bracelet were sought to be sold
to those who knew how it was obtained, there would be hardly anybody who could be tempted to buy it, however cheap it might be sold. Or consider what weights with us when we buy cloth. One is plain and coarse and is priced at 6 as a yard, another fine and with beautiful design at 12 as a yard.
Do we buy the cheaper cloth just because we cheap ? Do we not often buy the more expensive even at a little sacrifice ? Why ? Because we care for something else besides
cheapness. We want beauty, or the esteem of our neighbours.
Or take the scientist, the philosopher, and the saint, who in their passionate search of Truth spurn delights and live laborious days. No amount of economic inducement
will tempt them to swerve for their path. On the other hand, they are prepared to face persecution, marttyrdom and death for what they believe to be true.
Or in regard to wage. Will a man give his services to any one who will pay him the highest wage, no matter what work he is called upon to do, even if it be of a thief,
a hangman or a murderer ? Or if a servant is attached to his master, will he leave him if owing to adverse circumstances, the master is unable to pay him as well as
he might be paid by others ? Or if the Master is ill-tempered, does it not happen that no one wishes to serve him, however high a wage he may offer ?
Have not many in our country chosen the path of poverty and suffering rather than serve a foreigh government and earn a decent salary ?
Further, will not a father or a mother give everything in order to rescue their child from the jaws of death, and are not parents willing to spend their all on the
education of their children ? Or will a man betray his friend for monetary gain, or be willing to sell the homour of his daughter, sister or wife for a price ?
No, the more you reflect on the matter, the more it is obvious that for Human beings material wealth is not all. A man will feel insulted if you tell him that he cares nothing
beyond money. And yet economists have dealth with Human beings as though there was no other motive in human affairs than avarice – the grim law of suppy and demand
working like a soulless machine determining every detail of man’s economic life. Once these laws are framed by the economist, they are considered eternal and fixed as
any law of Nature ; and what is worse, men begin to believe in them and shape their economic policies in their light. What may have been but a distorted view of Human
nature, harmless if confined to textbooks, is unfortunately taken seriously and put into effect, and makes men behave like monsters which economists have imagined them
to be- money-making machines engaged solely in accumalting wealth, so many pigs glutting themselves without looking beyond their snouts.
Villagism starts by seeking to rectfy this initial error underlying the prevailing economic schools of thought. It takes man as he is, a complex being, actuated by hopes, ideals and aspirations and not merely dominated by desire for economic gain. And it seeks to outline an economic order which can ultimately satisfy him. Obviously
such an individual cannot be content with mere economic goods. Cheapness obtained at the cost of these, which he inclines to regard as higher values, he rejects when he
knows how it has been obtained.What he wants therefore is not mere material wealth or an abundance of economic goods, but wealth or the well-ness suited to a human being,
or what we may call human well-being. This is what an economic organisation which aims to be adequate, permanent and abiding, must seek above all to secure. However much
an economic system may succeed in bringing riches it will be unsatble and prove a failure if it in the process it causes Human suffering, or in any way hinders people
from a full life. And conversely, even if an economic system secures only a subsistence, it will prove stable and adequate if it tends to promote the well being of all.
Considered thus, it may even be said that an economic system which seeks the well being of all is in the end also the cheapest for the community, as it will save
expenditure on elaborate organisation and machinery for quelling disruptive forces against its interests. We have found that under Capitalism, civil strife and war were
inevitable, while under Socialism they were still a possibility. Thus a system which concerns itself primarily with Human well being may be found in the end to be the
one which also cosnserves the material wealth of the community.
Here then is a fundamental principle on which Villagism rests- that human well-being and not mere material wealth constitutes the basis on which alone any sound and
stable economic edifice can be built. Or, as per Gandhi ji, the sole criterion to be used in testing an economic system is non-violence. If a system leads to suppression
of the individual, exploiatation or prevention of her/his developing to the fullest- all of which are cases of doing violence or injury to her/him- it stands self-condemmed
however much material wealth it may bring. The goal of such an economy is spiritual, the goodness or badness of an economic system being tested, not by the amount of
material wealth it brings, but by whether it promotes the greatest amount of non-violence i.e self-development, cooperation, unselfishness and brotherliness amongst men and women working in shops, manufacturing factories, government services, army and police, softwares, hair salons, sweepers and garbage pickers etc.
Employers should not make their employees over-work so that their health is not badly affected. Employers should provide good salaries to their employees. All employers and employees should respect each-other’s faith in God i.e religion and spirituality.
- Basic Principles of Villagism :
A) Decentralisation in Production –
This means that as far as possible all enterprise should be left in the hands of individuals who carry it on, not in huge factories, but each under his own roof, so far
as he has the capacity to run his own business. Those pursuing the same occupation may of course join together and work co-operatively. But, the unit for which they
will produce will be strictly limited. It will be the village to which they belong, or a small group of adjacent villages, which will form a corporate and aim to be
self sufficient for its primary requirement. In regard to some artciles, of course, the unit of self sufficiency will vary, and may be as large as a taluka, a district
or even a whole province. There need be therefore no rigidity in maintaining the principle of self-sufficiency. Only it should be borne in mind that, as far as
possible, whatever can be produced in the village for the needs of its inhabitants should be produced there, especially in respect of essential requirements like food
and clothing.For the rest, the village may depend on industries run by itself in cooperation with neighbouring villages or where this is not possible, they may be run
by the State for the needs of the regions concerned.
B) Swadeshi in Consumption –
One of the best ways of preventing manufacture of goods without limit, then dumping them on other people upsetting economic equilibrium and producing unemployment among
them, is to inculcate in people the ideal of Swadeshi i.e their duty to purchase goods produced by their immediate neighbours rather than goods imported from elsewhere.
This means that in economic reconstruction, the aim should be to make the village, or a group of four or five villages, self-sufficient for their primary requirements,
so that all the wants of the people can be adequately met by the group itself. Each unit will then be using the goods produced by itself in preference to goods from
outside; and so if a person wishes to increase his business so as to supply also the needs of others than those who belong to his unit, he will find that no one else
will buy his goods. If the articles produced elsewhere are more attractive than those produced locally, they will not be allowed to flood out the local product, but the
local artisan will be requiered to improve his production to come up to the standard of the foreign product. In this way consumers will limit themselves to, and help to
improve local production.
True Swadeshi is not thus exclusive. What it means is conveyed by the saying ‘Charity begins at home’. Our first duty is towards our immediate neighbours, and then it expands
in wider and wider circles to embrace all Humanity. Take, for instance, the family. A man is bound closer to the memebers of his family than to anyone else. It is her/his
duty to feed and clothe them rather than the duty of anyone else. In fulfilling his love for her/his family, she/he is fulfilling her/his duty to society and Humanity.
The circles are not mutually exclusive but concentric. There is no necessary opposition between the smaller and larger circles, and we serve the larger circles even when
we serve the smaller. Swadeshi is then to be understood in the sense of fulfilling our obligation to those immediately around us. But that does not mean that we confine
orselves to our group and not recognise our obligations to anyone else. In this respect, the saying ‘Charity begins at Home’ is helpful, for it only asserts that charity
begings at Home, not that it ends there. The relationship is like a person’s duty to her/his family as compared with her/his duty to society. For in no case may a person
allow love for the family become so exclusive as to seek to serve it by causing injury to society. If family obligation is right, so is Swadeshi, as here understood.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Role of Women in Family Life and Economy :
Women have a fundamental part to play in the work of reconstruction for establishment of the economic order of Villagism. This new economic order will appeal specially to them because of its non-violent basis. Moreover, it is only in a non-violent society that women can create their identity and have opportunities of utilizing their qualities and skills. It is in a non-violent society that women will become the equal of man. Women have qualities like high levels of patience, sacrifice, human kindness, devotion to spiritual guru, all qualities which are indispensable for life in a non-violent social order.
Women play an all-important part in shaping the mind of the child, as she plays a vital part during the most impressionable stage of life. It is what a child learns from the mother in regard to spirituality, art, rules of behaviour and conduct, that in essence remains with it through life.
Nor is her influence over man insignificant, as mother and wife. How many men owe their greatness to the inspiration derived from their mothers and how many have been inspired by their wives ? Being in charge of food, clothing and other necessities of the family, woman holds the reins also in the economic sphere, as a consumer. She should prefer to buy khadi cloth and other village industry products instead of British cloth, Japanese toys, Italian potatoes, Burmese rice, Australian apples, Czechoslavakian bangles, American trinklets for jewelry and Indian capitalist-driven factory products like soap, mill-oil, sugar and vegetable ghee. We cannot sustain the village economy unless woman is allowed to fulfill the duty to her neighbours and limits family consumption as far as possible to what is produced in the village.
You may educate the child, you may educate the man, but so long as woman is neglected, things will remain much as they are. A society cannot rise above the level of its women folk. It has been rightly said that if you educate both man and woman, you educate a whole new generation. This is because children learn more from actions of their parents than anything else. Hence it is equally important to concentrate on education of both boys and men, girls and women. It is necessary for us fully to realize this fact and to start intensive work among women. They have to be taught Ayurevda, Eco-friendly sanitation, Vedic Mathematics, Rural economics subsidiary industries, Art in the same way as was taught in Traditional Gurukuls of India. Above all, Yoga or Martial arts that can free their minds of superstition, caste, and communal prejudice and fill them with zeal for bringing about better conditions of living.
Women are custodians of the culture of the race, and once our culture has been re-interpreted to them in terms of this new village economy, they may not only be trusted to transmit it to the coming generation, but also, with all our special aptitude for things of the things of the spirit, to join men in striving for the establishment of this new order.
Women have been pursuing professions of their choice in Village industries of Pre-British era. It is important that more women work towards upliftment of village people by understanding their needs, problems faced and devise solutions to the problems faced.
Based on the economic system of Villagism, if more women establish Village industries or join their offices in cities or villages, it will provide a dual solution to achieve economically prosperity of India and provide well being of our people.
Also, if home-maker women or women teachers study the indigenous Gurukul education system of India and help in creating reforms in modern education system accordingly.. it can help in preventing Brain Drain of Youth.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Brain-Drain of Youth of India:
Brain drain is a large immigration of individuals with technical skills or knowledge from developing nations to developed nations (they became developed after invading and stealing from developing nations). Other than immigration, working for foreign companies that have a work policy based on Capitalism is also a new form of Brain Drain.
Brain drain is usually regarded as an economic loss, since immigrants usually take with them the whole value of their education cost to another nation by serving a foreign Government. Brain drain can be stopped by implementing the economic system of Villagism which can provide Youth who have expertise in their field with career opportunities or encourage them to set up small scale businesses in India.
Lets understand the reasons for Brain Drain of our Youth :
Grass always looks more greener on the other side. The mindset of majority of people is that living in a developed nation is considered more valuable as an achievement. They get lured by the artificial standard of living there which offers comforts of life. They choose the lucrative technical jobs opportunities, physical labour work opportunities or setting up of business there.
People around the world have blindly believed that whats good for England, Germany and Italy is also good for the whole world. This is somewhat surprising because all through history societies have created their own ways and carved out their own identities often struggling through internal and external strifes, through collective conscious introspection and innovation. But within a matter of five to eight decades we have been persuaded into thinking that we should “develop” and “modernise” more or less in the same way-in form and content as these three nations, the voices of dissent notwithstanding. So, we have had and continue to have “development projects”, by which we have imported on a massive scale technologies and institutions and values. In the process, indigenous technologies and institutions, norms and cultural values which have been developed through centuries to suit our requirements have been dumped into the garbage bins of history.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
News article on the topic :
Defying capitalism and socialism, Kumarappa and Gandhi had imagined a decentralised Indian economy in 1930’s Bhaarat :
https://scroll.in/article/826426/defying-capitalism-and-socialism-kumarappa-and-gandhi-had-imagined-a-decentralised-indian-economy
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
For reading this complete book, you can purchase this book from Gandhi Bhawan, Rajghat, Delhi. Please click on website of Gandhi Bhawan below to purchase this book :
http://www.gandhismriti.gov.in/
Web-address for buying printed books from Sarva Sewa Sangh, Varanasi :
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Request for subscription to mailing list of Anhad Foundation :
If you want to receive details of Research Blogs, Book launches, Shop section and Event updates of Anhad Foundation by email, please send this email to kuberkapoor@inventati.org.
“My name is ABCD. I want to subscribe to mailing list of Anhad Foundation”
Thank you for reading
Kuber
Filed under General