It is needless to say at this time of the day, that the proposed boycott
of foreign cloth is not a vindictive measure, but is as necessary for
national existence as breath is for life. The quicker, therefore, it can
be brought about, the better for the country. Without it, Swaraj cannot
be established or retained after establishment. It is of the highest
importance to know how it can be brought about even before the first day
of August next.
To arrive at the boycott quickly, it is necessary (1) for the
mill-owners to regulate their profits and to manufacture principally for
the Indian market, (2) for importers to cease to buy foreign goods. A
beginning has already been made by three principal merchants, (3) for
the consumers to refuse to buy any foreign cloth and to buy _Khadi_
wherever possible, (4) for the consumers to wear only _Khadi_ cloth,
mill cloth being retained for the poor who do not know the distinction
between Swadeshi and Pardeshi, (5) for the consumers to use, till Swaraj
is established and _Khadi_ manufacture increased, _Khadi_ just enough
for covering the body, (6) for the consumers to destroy Pardeshi cloth,
as they would destroy intoxicating liquors on taking the vow of
abstinence, or to sell it for use abroad, or to wear it out for all
dirty work or during private hours.
It is to be hoped that all the parties referred to in the foregoing
clauses will respond well and simultaneously. But in the end success
depends upon the persistent determination of the consumer. He has simply
to decline to wear the badge of his slavery.
_Abusing the khaddar_--A friend draws attention to the fact that many
who have adopted the _khaddar_ costume are using it as a passport for
arrogance, insolence, and, what is worse, fraud. He says that they have
neither the spirit of non-co-operation in them nor the spirit of truth.
They simply use the _khaddar_ dress as a cloak for their deceit. All
this is likely, especially during the transition stage, i.e., whilst
_khaddar_ is beginning to become fashionable. I would only suggest to my
correspondent that such abuse of _khaddar_ must not even unconsciously
be allowed to be used as an argument against its use. Its use to-day is
obligatory on those who believe that there is not sufficient Indian
mill-made cloth to supply the wants of the nation, that the wants must
be supplied in the quickest way possible by increasing home manufacture,
and that such manufacture is possible only by making home-spinning
universal. The use of _khaddar_ represents nothing more than a most
practical recognition of the greatest economic necessity of the country.
Even a scoundrel may recognise this necessity, and has therefore a
perfect right to wear it. And if a Government spy wore it to deceive
people, I would welcome his use of _khaddar_ as so much economic gain to
the country. Only I would not give the wearer of the _khaddar_ more than
his due. And I would therefore not ascribe to him any piety or special
virtue. It follows, therefore, that co-operationists or government
servants may wear _khaddar_ without incurring the danger of being
mistaken for non-co-operationists. We may no more shun _khaddar_, than a
devout church-goer may renounce his church because bad characters go to
it for duping gullible people. I recall the name of an M. P. who
successfully cloaked many of his vices by pretending to be a staunch
temperance man. Not very long ago a bold and unscrupulous speculator
found entry into most respectable circles by becoming a temperance
advocate. Well has a poet said that 'hypocricy is an ode to virtue.'
_Some 'ifs'_--If you are a _weaver_ feeling for the country, the
Khilafat and the Punjab,
(1) You should weave only hand-spun yarn, and charge so as to give you a
living. You should overcome all the difficulties of sizing and adjusting
your loom to the requirements of coarse yarn.
(2) If you cannot possibly tackle hand-spun yarn for warp, you must use
Indian mill-spun yarn for it and use hand-spun for woof.
(3) Where even the second alternative is not possible, you should use
mill-spun yarn for both warp and woof.
But you should henceforth cease to use any foreign yarn, whether it is
silk or cotton.
If you are a _Congress official or worker_, you should get hold of the
weavers within your jurisdiction, and place the foregoing propositions
before them for acceptance and help them to the best of your ability.
If you are a _buyer_, insist upon the first class of cloth, but if you
have not the sense or the courage to do so, take up the second or the
third, but on no account purchase foreign cloth or cloth woven in India
but made of foreign yarn.
If you are a _householder_,
(1) You should make a fixed determination henceforth not to buy any
foreign cloth.
(2) You should interview the weaver in your neighbourhood, and get him
to weave for you enough _khadi_ out of home-spun and failing that to
weave out of Indian mill-spun yarn.
(3) You should deliver to the Congress Committee all your foreign cloth
for destruction or sending to Smyrna or elsewhere outside India.
(4) If you have not the courage to give up your foreign cloth, you may
wear it out at home for all dirty work, but never go out in foreign
cloth.
(5) If you have any leisure, you should devote it to learning the art of
spinning even, properly-twisted yarn for the sake of the nation.
If you are a _schoolboy or schoolgirl_, you should consider it a sin to
receive literary training, before you have spun, carded or woven for the
nation for at least four hours per day till the establishment of Swaraj.
_Y. I.--6th July 1921._