Fort, in Mumbai, is where the British left their architectural legacy. On the ground floor of one of the many colonial era buildings there resides a store, housing another legacy from their times, khadi.
Flanked by a couple of massive, dusty, dull, almost neglected shop windows, the doorway leads into Khadi Bhandar, whose sheer size and location would be the envy of any retailer. Sprawled over two floors — you actually have to look up to see the ceiling — the shop has shelves stacked with myriad variety, colours and shades of khadi. Fans, attached to the end of six-foot poles, hang from the distant ceilings. There are some people around — almost all salespersons. Trunks — the kind that our grandparents travelled with — stand stacked near the cash counter, along with piles of cartons.
A few minutes away, in the Kala Ghoda precinct, is a lane that is easy to miss. Along one of the nondescript walls of the lane is a discreet door, polished a dark shade of mahogany, so quiet it is even easier to miss. A small plaque, at knee-level, on the left of the door reads ‘Sabyasachi’.
Inside, it is dimly lit, reflecting impeccable taste and design sensibilities. An awe-inspiring collection of antique clocks and photographs adorn the walls of the extended foyer. Eighty’s pop murmurs from almost-invisible speakers nestled in the corners of the low ceiling. Bright colours, impossibly intricate zardozi, flowing fabrics line the deliberately stark walls. Inside an antique wooden almirah sits Sabsyaschi’s khadi sarees; each would cost the monthly budget of an upper middle-class family.
The walk from Khadi Bhandar to Sabysachi is short. But the journey of khadi has been a long one.
Khadi first caught the imagination of the nation during the freedom movement under Mahatma Gandhi, who propagated it as not just a fabric, but a way of life. One that is centred around the village, where the practice of khadi would be able to generate employment, income and, hence, self-reliance. Khadi was meant to become a supplementary industry to agriculture, a crucial element in a self-sustaining economy.
But it was not simply about the making of yarn at home, it was the spirit behind it. Gandhi’s vision was clear: “If we have the khadi spirit in us, we should surround ourselves with simplicity in every walk of life… The khadi spirit means illimitable patience… The khadi spirit means also an equally illimitable faith… The khadi spirit means fellow-feeling with every human being on earth.”
Adopting khadi as a lifestyle choice symbolised the move away from British textiles and products — resulting in all those spontaneous bonfires into which people flung their rich silks and laces from England — and the promotion of all things Indian.
Spinning yarn on the charkha, Gandhi believed, inculcated discipline and dedication. It was meant to be a great social equaliser — “It sits well on the shoulders of the poor, and it can be made, as it was made in the days of yore, to adorn the bodies of the richest and most artistic men and women” — and was also a tool to bring women into the fold of the freedom movement.
Khadi was, in fact, a masterstroke, taking the freedom movement beyond the rarefied circles of the social elite and the educated out to the masses. And the image of Gandhi sitting in front of a charkha acquired the weight of historical symbolism.
In the decades after Independence, the government institutionalised the khadi industry, setting up, in 1957, the Khadi and Village Industries Commission (KVIC) through an Act of Parliament, with the aim of providing employment through the production of saleable articles and, through this, creating self-reliance among the poor and building a strong rural community. The commission works towards supplying raw material and implements to producers, promoting research in production techniques, quality control of khadi products and promoting the sale and marketing of these products.
But in popular culture, the perception of khadi changed. It came to be synonymous with politicians and, subsequently, corruption. The association between politics and khadi was mostly due to the Congress, whose membership criteria requires one to be a habitual wearer of khadi, to abstain from alcohol and drugs and not practice untouchability. Now, while the common man came to understand that all the other criteria were rapidly turning out to be a farce, the use of khadi stuck as a strong symbol of political associations and activism.
“The traditional khadi fabric has issues such as shrinkage and maintenance. It also has colours that can bleed.” She explains that the hand-spun and hand-woven fabric needs to be chemically treated to make it softer and more pliable, so that it can be adapted to contemporary designs and cuts.
Check out our Festive offers upto Rs.1000/- off website prices on subscriptions + Gift card worth Rs 500/- from Eatbetterco.com. Click here to know more.
(This story appears in the 26 August, 2011 issue of Forbes India. To visit our Archives, click here.)
Very nice article. Had a nostalgic feeling. The writer has referred to the Khadi Bhawan (Bhandar) at the DN road in South Mumbai where my previous PTI office is located.
on Jul 9, 2015Great article. Yes. Khadi is all weather fabric. Cool in summer. It absorbs sweat. In the olden days people used to have watermen to wash Khadi Clothes. B with the wider usage of electric washing machines, the Khadi develops wrinkles and one has to put starch for stiffness. Gandhiji used to wear Chappals. Chappals for tropics are best as the gaps give aeration. Unfortunately many won\'t wash socks and others have to suffer from the stinking smell. For my part even in office while at the desk and while travelling by plane,I remove the shoe and socks to get aeration to the feet. BEHAVE AS A ROMAN IN ROME applies to Chappals in hot climate of India. Even the Turban cloth has science in it. In Rajasthan it is very hot. The lengthy turban tied to the head protects from sun heat. Of course people wear caps. But when you remove cap there will be perspiration on the head. Dr.A.Jagadeesh Nellore (AP),India
on Oct 29, 2013Our organisation is an NGO. Main aim of our ngo is promotion of kahdi fabric. Because youth doesn't want khadi. It is so costly but cost is not matter in these days. Youth want new varities in kahdi. Like khadi sherwani, suit all these things are very important of us. Every one knows that how we promote the khadi. Through fashion show and other many way to promote the khadi fabric. It is very important for us to do something for khadi fabric.
on Nov 18, 2011hello sir i am pursuing my msc in fabrics n apparel science and doing my research work on khadi revival and making it popular among youth....i think u can help me out in some way by providing some information related to it thankyou
on Jan 8, 2014In the pursuit of becoming designer oriented, khadi has forgotten its dedicated users. My mother, aged 81, finds it difficult to get white khadi sarees with just plain, simple border. The kind of sareers that are available once in a way are so coarse that it cannot be worn. She is forced to buy cloth and get it printed from local printers. And the pricing is also not in the reach of middle class and senior citizens.
on Nov 7, 2011having worked with khadi, both designing with it and promoting it thru presentations, i can say from experience that we need to generate a widespread awareness of this Made Only in India fabric. without that, it may not go very far and its our craftspeople who will suffer the most. Khadi is not just a fabric for high priced fashion, it conveys a subtle message, for each one to discover for her/himself.
on Aug 26, 2011Excellent read, Congrats! Khadi is timeless and no one can deny this fact. Kudos to Sabya and may his tribe increase. Khadi needs many more Sabyas for its revival and sustainability.
on Aug 23, 2011Nice article to read. It gives information about khadi fabric. Khadi looks simple and beautiful.
on Dec 24, 2018very nice article on khadi fabric. khadi cloths are completely handmade it looks simple. you get the best khadi bhandar in Amravati.
on Dec 27, 2018