# The Wheel of Fortune/Chapter 18

THE MESSAGE OF THE CHARKA
The Indian Social Reformer has published a note from a correspondent in praise of the spinning-wheel. The correspondent in the course of his remarks hopes, that the movement will be so organised that the spinners may not weary of it. Mr, Amritlal Thakkar in his valuable note (published in the Servant of India) on the experiment which he is conducting in Kathiawad, says that the charkha has been taken up by the peasant women. They are not likely to weary, for to them it is a source of livelihood to which they were used before. It had dried up, because there was no demand for their yarn. Townspeople who have taken to spinning may weary, if they have done so as a craze or a fashion. Those only will be faithful, who consider it their duty to devote their spare hours to doing what is to-day the most useful work for ​the country. The third class of spinners are the school-going children. I expect the greatest results from the experiment of introducing the charkha in the National Schools. If it is conducted on scientific lines by teachers who believe in the charkha as the most efficient means of making education available to the seven and a half lacs of villages in India, there is not only no danger of weariness, but every prospect of the nation being able to solve the problem of financing mass education without any extra taxation and without having to fall back upon immoral sources of revenue.
The writer in the Indian Social Reformer suggests, that an attempt should be made to produce finer counts on the spinning-wheel. I may assure him that the process has already begun, but it will be some time before we arrive at the finish of the Dacca muslin or even twenty counts. Seeing that hand-spinning was only revived last September, and India began to believe in it somewhat only in December, the progress it has made may be regarded as phenomenal. ​The writer's complaint that hand-spun yarn is not being woven as fast as it is spun, is partly true. But the remedy is not so much to increase the number of looms, as to persuade the existing weavers to use hand-spun yarn. Weaving is a much more complex process than spinning. It is not, like spinning, only a supplementary industry, but a complete means of livelihood. It therefore never died out. There are enough weavers and enough looms in India to replace the whole of the foreign import of cloth. It should be understood that our looms—thousands of them in Madras, Maharashtra and Bengal—are engaged in weaving the fine yarn imported from Japan and Manchester. We must utilize these for weaving hand-spun yarn. And for that purpose, the nation has to revise its taste for the thin tawdry and useless muslins. I see no art in weaving muslins, that do not cover but only expose the body. Our ideas of art must undergo a change. But even if the universal weaving of thin fabric be considered desirable in normal conditions, at ​the present moment whilst we are making a mighty effort to become free and self-supporting, we must be content to wear the cloth that our hand-spun yarn may yield. We have therefore to ask the fashionable on the one hand to be satisfied with coarser garments; we must educate the spinners on the other hand to spin finer and more even yarn.
The writer pleads for a reduction in the prices charged by mill-owners for their manufactures. When lovers of Swadeshi begin to consider it their duty to wear khaddar, when the required number of spinning-wheels are working and the weavers are weaving hand-spun yarn, the mill-owners will be bound to reduce prices It seems almost hopeless merely to appeal to the patriotism of those whose Chief aim is to increase their own profits.
Incongruities pointed out by the writer such as the wearing of khaddar on public occasions and at other times of the most fashionable English suits, and the smoking of most expensive cigars by wearers of khaddar, must disappear in ​course of time, as the new fashion gains strength. It is my claim that as soon as we have completed the boycott of foreign cloth, we shall have evolved so far that we shall necessarily give up the present absurdities and remodel national life in keeping with the ideal of simplicity and domesticity implanted in the bosom of the masses. We will not then be dragged into an imperialism, which is built upon exploitation of the weaker races of the earth, and the acceptance of a giddy materialistic civilization protected by naval and air forces that have made peaceful living almost impossible. On the contrary, we shall then refine that imperialism, into a common wealth of nations which will combine, if they do, for the purpose of giving their best to the world and of protecting, not by brute force but by self-suffering, the weaker nations or races of the earth. Non-co-operation aims at nothing less than this revolution in the thought-world. Such a transformation can come only after the complete success of the spinning-wheel. India can become fit ​for delivering such a message, when she has become proof against temptation and therefore attacks from outside, by becoming self-contained regarding two of her chief needs—food and clothing.
Y.I—29th June 1921.
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