Pannai Ashram - JCK

PANNAI ASHRAM

J.C. Kumarappa

(Undated. Source: Kumarappa papers, Nehru Memorial Museum and Library)

It has been known for some years that I have been suffering from high blood pressure. Last year, following the advice of physicians, I had to give up most of my active life. I retained the experiment I was to carry out at Pannai Ashram as my colleagues thought I should not at that stage abandon it. But lately as some dilation of the heart has begun, medical advice is against any such work. So I am with very great reluctance and regret, handing over that ashram to the Sarva Seva Sangh. While doing so, I desire to place my plans and aspirations before the public for their information.

The Objective

The Pannai Ashram was started with the purpose of getting a complete picture of a non-violent community life. Gandhiji had given us the outline. It was necessary to fill in the blanks. It had to touch all activities of a society – economic, social and political.

On the economic side, a great deal of work had been done formerly by the Charkha Sangh and the Gram Udyog Sangh and a few experiments had been tried on barter exchange. As we had no control on the social or political life it was not possible then to experiment with the price mechanism or the control of consumption on a wide basis, nor was land redistribution with rational utilisation attempted. Sri Vinoba has now embarked on the land problem. It was my desire to work out the other part of it at Pannai Ashram. It was an ambitious scheme.

We had to work on a voluntary and cooperative basis on one village, as a laboratory unit, with the complete understanding of the villagers. Though such a village was not available, yet we made a start with Seldoh of Wardha district.

About 85 acres of land were acquired from absentee landlords and another 100 acres were given by the government. We divided these into plots to grow enough of different crops to provide a balanced diet for our Ashram Community.

Cultivation

In the experiment at Pannai Ashram, we had planned to grow our food crop based on our diet. As far as possible, we wanted to grow just what was wanted and in that proportion in which it was wanted: starch, fat, protein, vegetables and fruits. Where these were surplus we had planned on exchanging such with our neighbours. This would have minimised our exchange economy and brought us nearer self-sufficiency.

The so-called wastes were all to be turned into valuable manure. At Pannai Ashram about an acre was allotted to manure experiments and demonstration. We had arranged with the bio-chemist at Nagpur to test for nutritive contents various types of crops grown on different kinds of manures. The production of milk and an attempt at cattle breeding were also contemplated it was hoped also to introduce Khadi and Village Industries work and an attempt made to ban all mill goods from the village. The internal exchange was to be worked out on a voluntary barter based on production cost.

Basis of Production Cost

Production cost was to allow sufficient margin to the producer to live in the ashram comfortably throughout the year, by the supply of articles needed by him. In the absence of a closed market it may not have been possible to control prices on this basis. As this was to be on mutual cooperation the community could have worked only on a voluntary basis.

Social and Political Programme

On the social side we had planned to introduce basic education, medical and veterinary help and village improvement. An attempt at community life was to be made.

In the political sphere we wanted to organise self-government and obtain the needed economic and social controls by educating the public.

We had made a beginning by organising an Aam Sabha (general assembly) where even the village women were taking part in their activities with a gusto.

Our Experience

All this needed whole-hearted cooperation of the villagers. The first few months showed great promise as we all lived with the villagers in the village itself, though this was a burden on them.

Then, as the Asram buildings took shape, and we moved into our own huts, the contact with the village was weakened. My health did not permit me constant plodding work physicians had ordered me a quiet life. Accordingly, I had to move to South India. Then, what influence I had developed began to fade away, and my programme in the social and political sphere remains yet a dream as I have not been able to secure the needed personnel to carry on this great task.

If India is to act an example in non-violent living, some day this experiment will have to be undertaken and a complete answer given to the Soviet programme in cooperation and communal living that is now based on violence.

WORKING AND PLANS

Although the first two years were mostly concerned with clearing the overgrowth and getting the land ready for cultivation, yet there were many conclusions to be drawn from the experience gained even during this short period.

The present type of dry cultivation cannot possibly support the workers on a reasonable basis. Considerable cooperation and support is needed from government to make the land productive. Erosion of top soil has to be prevented by well planned bunds across the nalas and rivulets. The excess water should be drawn out into well maintained village tanks with the active cooperation of the villagers. No rain water should be allowed to run waste into the sea, but so conserved as to raise the water table in the villages. This will lighten the labour of lifting it and increase production by making the land yield one or two more crops in the year. These countrywide improvements cannot be undertaken by constructing enormous artificial lakes with electric generating stations. These may help industries but not bring about countrywide irrigation schemes, and control of water. Similar to what has been suggested is an accomplished fact in Japan and is in no small measure responsible for their greater agricultural production. This will soon pay for itself as the tax-paying capacity of the farmer will be increased considerably.

In addition to conserving the water we get at present, we should try to attract rain. This needs an active forest conservation programme. Each village should have an area set apart for its timber and firewood. This area should not be a bleak barren soil which is no good for anything. The forest departments of German and Scandinavian countries supply a model we may well emulate.

Village sites should be improved by provision of vegetable gardens for each house, as in suburban and rural England of today. Thus helping to supply protective foods and yet at the same time keeping the lands green. Wells should be also arranged for ensuring greater supply of water with better irrigation. These will also help to attract rains. Merely a supply of pumps worked by electricity or oil engines leads to an exploitation of the existing water supply by the rich farmers who have access to better finance. This is a danger which we should guard against.

In the cultivation plans drawn up and passed by the Community we must provide ample room for grazing the cattle. No money crops should be allowed to have priority in any village over fodder crops. Dairy farming and cattle breeding should be given prominence and the villagers should be educated to nurture their cattle properly by organising periodic fairs and competitive contests.

Markets and fairs should not be used to push forward mill-made articles or luxury goods. People should be educated to appreciate the importance in our economy of supporting village made articles. Rice and flour mills should be banned. Mechanisation of agriculture will ruin our farmers and so the government must be dissuaded from giving it their patronage. For all of this the initiative should come from the villagers themselves.

I earnestly hope many such experiments will be carried out by the younger people. Such work will indicate the lines on which our non-violent democracy will have to be organised. We need to find a way of life based not on exploitation but on cooperation and goodwill if humanity is to survive. Violence can never solve our problems.