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The Fascinating History of the Fabric That Became a Symbol of India’s Freedom Struggle

Few countries have used fabric as a tool to achieve freedom. And that’s the reason why nearly seven decades after India gained its hard-won independence, khadi continues to inspire and amaze people around the globe.

F ew countries have used fabric as a tool to achieve freedom. And that’s the reason why nearly seven decades after India gained its hard-won independence, khadi continues to inspire and amaze people around the globe.

A fabric that embodies a worldview of the past as well as of the future, khadi is a symbol of Indian textile heritage.

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The word itself is derived from ‘khaddar’, a term for handspun fabric in India, Bangladesh and Pakistan. While khadi is usually manufactured from cotton, contrary to popular belief, it is also made from silk and woolen yarn (called khadi silk and khadi wool respectively).

History yields some very interesting facts about khadi. Hand-spinning and hand-weaving have been known to Indians for thousands of years. Archaeological evidence, such as terracotta spindles (for spinning), bone tools (for weaving) and figurines wearing woven fabrics, indicate that Indus Valley Civilisation had a well-developed and flourishing tradition of textiles.

In fact, the famous stone sculpture found in Mohenjodaro (dubbed the Priest King by archaeologists) wears an elegant robe with decorative motifs and patterns that are still in use in modern Gujarat, Rajasthan and Sindh. However there is little information available about the actual mode of cultivation or method of spinning used by the Harappans.

The earliest descriptions of cotton textiles in India comes from ancient literary references. In 400 BC, Greek historian Herodotus wrote that in India, there were “trees growing wild, which produce a kind of wool better than sheep’s wool in beauty and quality. The Indians use this tree wool to make their clothes.”

When Alexander the Great invaded India, his soldiers took to wearing cotton clothes that were far more comfortable in the heat than their traditional woolens. Nearchus, Alexander’s admiral, recorded that “the cloth worn by Indians is made by cotton grown on trees”, while another Greek historian, Strabo, described the vividness of Indian fabrics.

Interestingly, a few 5th century paintings in the ajanta caves in maharashtra depict the process of separating cotton fibers from seeds (called ginning) as well as women spinning cotton yarn.

Another literary evidence is provided by Chanakya’s Arthashastra, compiled during the Mauryan reign in 3rd century BC, which refers to “superintendents of yarn (sutradhyaksha)” who should “get yarn spun out of wool, bark-fibres, cotton, hemp and flax” and “cause work to be carried out by artisans producing goods”.

The trade routes established by Alexander and his successors introduced cotton to remote parts of Asia and eventually to Europe. By medieval era, hand-woven Indian muslin was in great demand across the world for its fine translucent quality – every yarn of muslin has a thickness that is 1/10th of a strand of hair.

A woman clad in fine Bengali muslin, 18th-century

There is an interesting anecdote about muslin in the Mughal court. Princess Zeb-un-Nisa, Aurangzeb’s daughter, was once admonished by her father for wearing a transparent dress. Much to the astonishment of the Mughal Emperor, she replied that she was wearing seven layers of muslin!

The advent of the Portuguese in Calicut introduced the linen-like calico fabric (named after Calicut or present-day Kozhikode) and chintz (wood-block printed calicos) to Europe. Initially used as bed covers and draperies, these hand-woven fabrics soon became popular with common people due to their comfort, durability and low costs.

By late 17th century, India’s hand-woven muslin, calico and chintz held sway across markets in Europe.

18th century block printed Indian calico with a chintz pattern

Worried about the threat to their local mills, France and England enacted laws to ban import of chintz in 1686 and 1720 respectively. Next, they flooded Indian markets with low-cost fabrics manufactured in European mills.

This, along with introduction of textile mills in Bombay, resulted in a sharp dip in the production of handwoven khadi in India. Millions of weavers across India lost their livelihood as machine-made textiles from Manchester took over the market.

The decline continued till it was single-handedly halted by a diminutive, bespectacled man who wanted to make the charkha (spinning wheel) the basis of India’s economic regeneration: Mohandas Karamchand Gandhi.

Gandhi didn’t just revive India’s flagging Khadi industry, he made the humble hand-spun fabric the symbol of all things swadeshi. When he encouraged people across India to boycott British-made clothes, spin their own yarn and wear khadi, he was encouraging them to rediscover their pride in their heritage while lending their support to their rural brethren.

This understated masterstroke took the freedom movement beyond the rarefied circles of the educated social elite and out to the masses. This was also Gandhi’s way of highlighting Britain’s exploitative policies and making a huge symbolic dent on the legitimacy of the British colonial rule in India.

“If we have the ‘khadi spirit’ in us, we would surround ourselves with simplicity in every walk of life. The ‘khadi spirit’ means infinite patience. For those who know anything about the production of khadi know how patiently the spinners and the weavers have to toil at their trade, and even so must we have patience while we are spinning the thread of Swaraj”, Gandhi says in a famous quote.

The picture of Gandhi at his charkha, is therefore, not just a historic photograph: it represents the true spirit of India’s decades-long freedom struggle.

In 1925, in the aftermath of the Non-Cooperation Movement, All India Spinners Association was established with the aim of propagating, producing and selling khadi. For next two decades, the organisation worked tirelessly to improve khadi production techniques and provide employment to India’s impoverished weavers.

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After Independence, the Indian government established the All India Khadi and Village Industries Board which later became the Khadi, Village and Industries Commission (KVIC) in 1957. Ever since, KVIC has been planning and executing the development of khadi industry in India. It works towards promoting research in production techniques, supplying raw material and tools to producers, quality control and marketing of khadi products.

By the early 90s, khadi had started becoming a fashion statement. In 1989, KVIC had organised the first khadi fashion show in Bombay, where over 80 styles of khadi wear were showcased. In 1990, the brilliant designer-entrepreneur Ritu Beri presented her first khadi collection at the prestigious Tree of Life show held at Delhi’s craft museum, catapulting the fabric into the big league. Now an advisor to KVIC, Beri is working to take khadi to the global arena.

As India stepped into the 21st century, a new breed of Indian designers began experimenting with this versatile fabric, ensuring that khadi remained in vogue.

While the eco-friendly fabric was already known for its rugged texture, comfortable feel and ability to keep people warm in winter as well as cool in summer, its new-age reinterpretation as a modern yet quintessentially indian textile has made it very appealing to millennial generation..

From dresses and jackets to bridal lehengas and deconstructed local silhouettes, several leading designers (like Sabyasachi, Wendell Rodricks and Rajesh Pratap Singh) have taken on the fashion challenge to reinvent the humble fabric into high-fashion wear.

For instance, Kolkata-based designer Debarun Mukherjee feels that fashion needs to go hand-in-hand with sustainability and has thus made khadi the leitmotif of his bridal line (called Khadi Resplendent).

“Khadi has always been associated with the old; I wanted to change this mindset. I wanted to promote khadi for power dressing. If styled well, khadi (be it cotton or silk) could work for any occasion. My clothing line fits anyone who is not just looking for pretty clothes but a soul or a story in what they wear, a strong Indian identity, aesthetics and a conscience. The colour and textures of khadi are such that it becomes an inspirational fabric. It is not decorative but a fabric which breathes. Also, khadi is the most natural, organic fabric. Ideal for Indian weather conditions, it keeps the wearer cool in summers and warm in winters,” he says in an interview to the Daily Pioneer .

While new-age khadi products in India are not what you would really call cheap (eg. dyed raw khadi silk fabric is priced at more than ₹ 800 a metre), it is not exclusive either. At KVIC stores, one can purchase a small charkha for ₹ 550 while a bundle of raw, unprocessed cotton costs ₹ 40. In short, it gives people the choice of making their own hand-spun yarn at home.

A part of the warp and weft of India, khadi continues to be special in many ways. As the world moves towards industrial fashion, this fabric of freedom continues to spin incomes for the rural poor while reminding the country of its legacy of sustainable living and self-reliance.

Also Read :  The Little Known Story of Himachal Pradesh’s Unique Handkerchiefs That Were Embroidered by Queens

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Khadi Mahotsav Essay Contest

Khadi is the fabric of freedom struggle and the Father of the nation. Mahatma Gandhi developed the concept of Khadi as a means to provide employment to the unemployed rural ...

Khadi is the fabric of freedom struggle and the Father of the nation. Mahatma Gandhi developed the concept of Khadi as a means to provide employment to the unemployed rural population and make them self-reliant. Our Hon’ble PM has given the mantra of ‘ Khadi for Nation, Khadi for Fashion ’, and Khadi is now seen as a fashion statement. It is now used in denim, jackets, shirts, dress material, stoles, home furnishings, and apparel accessories like handbags.

With an objective of promoting Khadi and Village Industries, Handloom and handicraft products, ODOP products, and products of various traditional and cottage industries manufactured locally or by SHGs and to further promote the idea of the “Vocal for Local” campaign and ‘AtmaNirbhar Bharat Abhiyan’ envisioned by the Hon’ble Prime Minister, Govt. of India has initiated a special campaign “Khadi Mahotsav”. The campaign is being organized across the country from 2nd October to 31st October every year.

The campaign is aimed at sensitizing the youth towards Khadi, ‘ Vocal for Local ’ and making them aware of their benefits to our economy, ecology & women's empowerment and to encourage the public at large & youth in particular to buy Khadi & other local products and inculcate in them pride for local products.

Khadi Mahotsav Essay Writing Competition is one such contest being organized by KVIC in collaboration with MyGov for UG/PG Students inviting them to write an essay on any one of the below-mentioned topics: 1. Khadi is not a cloth but an idea. 2. Khadi- Symbol of self-respect and self-reliance. 3. Khadi of my dreams. 4. Khadi –A revolutionary fabric. 5. Khadi-Journey from freedom to fashion. 6. Khadi for Nation, Khadi for Fashion, Khadi for Transformation. 7. Khadi is not only a garment but also an arm and weapon. 8. Role of MSMEs in Rural Development. 9. Handlooms and Sustainable Fashion: A Green Approach to Clothing

Eligibility: a) The online essay writing competition is open to all persons who are currently enrolled as UG/PG students in a course of study at any institution recognized by any University in India. b) Only one entry from each participant will be considered. In case it is discovered that a participant has submitted more than one entry, all the entries from the participant will be disqualified.

General Guidelines: a) There are no charges/registration fees for participation in the competition. b) The competition is open only for Indian Citizens. c) The Essay can be submitted either in Hindi or English languages. d) The length of the Essay must not exceed 1500 words. e) The Essay must be typed in an A-4 size MS word document using Arial font for English and Mangal font for Hindi, having size 12 with 1.5” spacing and should be submitted in the form of PDF. f) The participants must be the same person who has written the essay. The Essay should reflect original thinking and presentation.

Gratification: The top three entries in each language (English and Hindi) will be rewarded with the prizes as below: • First prize: KVIC E-coupons* worth ₹ 15,000 • Second prize: KVIC E-coupons* worth ₹ 13,000 • Third prize: KVIC E-coupons* worth ₹ 11,000

The rewards will be given in the form of a KVIC e-coupon which will be redeemable on the KVIC e-commerce platform Khadi India subject to the condition that the winner has to first purchase Khadi and V.I. products worth minimum of Rs.100/- from Khadi India and further the winner has to declare a list of 5 to 10 items, which he/she would replace with local products, in the KVIC e-commerce-platform viz., Khadi India .

Click here for Terms and Conditions. pdf (124.33 KB)

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Khadi - An Important National Icon of the Freedom Movement

Khadi was introduced to the people of undivided India in 1918 in order to achieve self-sufficiency and independence from British textiles. Khadi movement, a socio-cultural narrative, was launched by Gandhiji from the Satyagraha Ashram in May 1915, popularly known as the Sabarmati Ashram, in the Ahmedabad district, Gujarat. Derived from the term khaddar, khadi is a handspun and hand-woven cotton cloth, which became one of the symbols of India’s freedom struggle. Mahatma Gandhi is said to have coined the term khadi for these fabrics owing to their coarse texture. Khadi is spun using a charkha or an Indian spinning wheel. The charkha also became a prominent icon on the Indian national flag designed in the 1930s. Gandhiji promoted the use of Swadeshi products and urged boycotting foreign goods. Very soon, khadi became popular as the fabric of nationalism, and was said to be woven with ‘the threads of Swaraj’. As the idea of spinning khadi spread across India, Mahatma Gandhi hoped for unity among all classes through this common occupation by diluting the gap which existed between the people. Thus, the khadi movement was established for social and economic reasons. The essence of this movement lies in Gandhiji’s understanding of the fabric as something that could uplift the masses. Khadi, therefore, became the national fabric of India and a central icon of India's freedom struggle.

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Khadi - The Fabric of Our Nation

Khadi is part of the warp and weft of India; but it is by no means stuck in history

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Jasodhara is Deputy Editor-Desk. She has a keen interest in global affairs, which led her to study international relations in the UK, and complete a fellowship on India-China relations from the University of Oxford. And she always loves a good story, whether in fiction or in journalism.

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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.

(This story appears in the 26 August, 2011 issue of Forbes India. To visit our Archives, click here. )

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GANDHI'S KHADI: THE PRIDE OF NATION

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In the nineteenth century world, certain big powers concentrated in colonializing the resourceful third world countries. England was one such colonial powers with one of its colony as India. It was a leading country in textile industry, thereupon flooded the markets of their colonies with their machine manufactured clothes and the Indian leaders could see the hamper that can be caused upon England if Indians (was a large market for the British) started boycotting foreign clothes. The alternative to foreign cloth was khadi, which was revived back by Gandhi along with the spinning wheel (Charkha), making it a job of every household to spin their own clothes, spin for the nation’s interest, that is, to carry the Swadeshi Movement and to earn some money out it. The Khadi Movement was revived with economic motive, and later on, it touched upon spiritual and political aspects on becoming symbol of nationalism. This article analyses Gandhi’s managing tactics in the context of huge mass mobilization by trying to inject the same aspiration of freedom during India’s Independence Movement.

“Fashion & Textile Industry 4.0 - Opportunities & Challenges for Education 4.0”

Vandana Tripathi Nautiyal , Avadhut Atre

Khadi Fabric is very indigenous to India. There are many traces in Indian history which shows evidences of fabric which was handspun and hand-woven using natural fibers. Before India got its independence from Britishers Ghandiji through Swadeshi movement revived Khadi as a tool to attain freedom by boycotting foreign made goods and promoting the ideology of being self-reliant and self-sustainable India. After Independence the popularity of Khadi declined though even after government's initiatives to promote this sector. It was in 1990's that for the first time designers started adopting Khadi and since then today Khadi is revamped and used and promoted by many designers. The paper aims to study evolution of Khadi over the period of time and discusses various key factors which are leading to growth in this sector.

Gandhi ji advised people to wear khadi instead of machine made apparels. He describes Swadeshi (country made goods) as the soul, and khadi as its body. Khadi fabrics are different from handloom in a way that it is completely hand made, whereas yarns for the handloom fabrics are spun in power driven machines. Yarns of a khadi fabric are made by a human driven spinning wheel known as charkha. Over the years, Khadi was dyed in earthy color tones for traditional apparels. Now designers are experimenting by dyeing khadi with striking colors like lime green, violet, baby pink, turquoise blue etc. Stylish apparels like mini skirts, halter neck tops, racer tops and tunics etc are made from khadi. Khadi generally considered as second skin of Swadeshi revolutionists. It underwent a metamorphosis of patriots" and farmer"s to become fashion apparel. Primarily due to roughness of the fabric, fashion savvy people do not preferred. The demand of khadi apparels are growing on increasing pace. Even million workers involved are unable to satisfy the market. Credit goes to Mahatama Gandhi of being the pioneer designer and (brand) ambassador of the national fabric of India apparels and now developed into an inferno, spreading rapidly and globally.

Peter Gonsalves

"Khadi: Gandhi's Mega Symbol of Subversion" investigates the power of a symbol to qualitatively transform society by studying Mahatma Gandhi's use of clothing as a metaphor for unity, empowerment and liberation from imperial subjugation. The book brings together historical evidence of Gandhi's search for a semiotics of attire in his quest for personal integrity and socio-political change. From a multidisciplinary perspective, it closely examines the 'subversion' underlying his sartorial communication. The symbolic potential for change which khadi has, is therefore seen, not merely as 'revolution' or 'sedition', but as a sustained, well-organised strategy for achieving full independence or purna swaraj. The author also discusses the complex challenges in Gandhi's highly polarized environment, such as the conflict between the British Empire and the Indian National Congress, Hindu-Muslim tensions, the urban-rural divide, and the question of untouchability. Photographs, illustrations and an extensive appendix considerably add to the historical value of the study, making it useful for students and scholars in various fields of South Asian research." - Sage Publications 'Khadi: Mega Symbol...' is also translated into Hindi and Marathi by Sage-Bhasha, India.

New Man International Journal of Multidisciplinary Studies

Yogesh P . Surwade

Khadi is very closely associated with India’s freedom movement and it’s a matter of pride for every Indian. The khadi movement aimed at boycotting foreign goods including cotton and promoting Indian goods. Even after the independence khadi was associated with politics. Only political leaders and followers of Gandhiji were use to wear khadi. Khadi also known as ‘Khaddar’ is hand-spun and hand-woven material. Khadi was meant to become a supplementary industry to agriculture, a crucial element in a self-sustaining economy. Khadi, the Hand-spun and Hand-Woven cloth, whether of cotton, silk or wool, with which we have become familiar, has seen many ups and downs. Since time immemorial, it has been the prime and universal cottage industry of this ancient land. The study of khadi clothing choice among college students under the Textile clothing and Human Psychology. The main objective of our survey was to check about khadi trends and students choices. Khadi is our national fabric. It is not so popular in young generation as it does not look lustrous and new. We are trying get information about students choices.

Dr Vaibbhavi Pruthviraj Ranavaade , Anjali Karolia

The relevance of khadi fabric-the fabric of ages ; to Indian textiles and the fashion system is indisputable. The review paper explores three core aspects of khadi as the iconic Indian brand, the sustainable brand-classic case of slow fashion and a fashion brand with a glocal appeal. This paper presents core brand values for Khadi reinforced in an acronym RUSHI : responsible, unique, sustainable, handmade, Indian –Swadeshi (economic self reliance).Its essential to position the hand-spun and hand-woven khadi fabric as artisanal luxury with a unique texture.

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• The Story Of Khadi Indias...

The Story Of Khadi, India's Signature Fabric

Khadi – the word conjures up images of Mahatma Gandhi and the Swadeshi movement he led. For a long time khadi was associated with the country’s freedom struggle and politics. Here we take a look at its history, exploring the story and significance of this textile. Khadi is a term used for fabrics that are hand-spun and handwoven, usually from cotton fiber. However, contrary to popular belief, khadi is also manufactured from silk and wool, known as khadi silk or woolen khadi respectively. The fabric is known for its rugged texture, comfortable feel and ability to keep people warm in winter while keeping them cool during the summer.

Broadly speaking, khadi is manufactured in two steps: converting the fiber into yarn using tools like spinning wheels ( Charkha ) and then weaving the yarn into fabric using looms. There are many steps like dyeing and strengthening of the fibers which can be explored in detail here . Both the spinning and weaving can be mechanized, resulting in hand-loom fabric when the first step is mechanized and mill-made fabric when both steps are mechanized.

Khadi in Ancient Times

Hand spinning and hand weaving have been around for thousands of years, thus, making the craft of khadi ancient . The Indus civilization, around 2800 B.C., had a well-developed tradition of textiles. Discovery of terracotta spindle whorls for spinning yarn, bone tools for weaving, terracotta beads with textile impressions and figurines wearing woven fabrics are evidence supporting such claims. The most prominent figurine is of the Mohenjodaro Priest King sculpture shown wearing a cloak over the shoulder with patterns still in use in modern Sindh, Gujarat and Rajasthan . There have been various other mentions of the beauty and vividness of Indian fabric. Alexander the Great discovered printed and painted cotton during his invasion of India . He and his successors established trade routes which finally introduced cotton to Asia and eventually to Europe . Recovery of Indian fabrics in the old ruins of Cairo supports this theory. Cotton textiles were considered all the rage in Rome and were popular among the wealthy.

Muslin, Chintz and Calico – Pride of Khadi

Over the years, Indian textiles became more refined with natural dyes and broader prints. Vasco Da Gama’s advent of the sea route to Calicut introduced calicos (named after Calicut, where they were made) and chintz (glazed calicos) to Europe. Initially used as household linens, they soon became commoner’s clothes due to their comfort, durability and low costs. By the end of the 17th century, the East India Company was importing a quarter of a million pieces into Britain . Dhaka’s famous muslin and Calicut’s calico and chintz held sway in European markets. Stories about the fine translucent quality of muslin are commonplace. One of the best-known stories is that of Emperor Aurangzeb admonishing his daughter for wearing a transparent dress. Princess Zeb-un-Nisa replied, to the astonishment of Aurangzeb, that she was wearing seven layers of muslin. Chintz threatened the local industry so much that a law was brought in both France in 1686 and in Britain in 1720 banning their use. This was during the golden era of khadi, and henceforth, khadi went into decline. Increase in production of low-cost mill fabric due to industrialization spurred demand for raw produce cotton rather than high-quality imports. The East India Company encouraged cotton farming, and mill-produced fabrics flooded Indian markets, thus, starting a downward spiral for handwoven khadi . Mill culture soon started in Bombay , and mill fabric became the norm, thus, bringing a further decline in hand spinning. This was khadi’s dark moment.

Khadi and Charkha

Khadi owes its revival to the Father of the Nation, Mahatma Gandhi. He was the one who saw its potential as a tool to being self-reliant, independent and bringing villages back to life. In his words: ‘The spinning wheel represents to me the hope of the masses. The masses lost their freedom, such as it was, with the loss of the Charkha. The Charkha supplemented the agriculture of the villagers and gave it dignity.’ However, he soon understood that more than the production and sale of this handwoven fabric, it’s the acceptance of the very fabric in our own daily lives that will bring the change. Gandhi made the Swadeshi Movement synonymous with khadi . He promoted its simplicity as a social equalizer and made it the nation’s fabric. ‘If we have the ‘khadi spirit’ in us, we would surround ourselves with simplicity in every walk of life. The ‘khadi spirit’ means illimitable patience. For those who know anything about the production of khadi know how patiently the spinners and the weavers have to toil at their trade, and even so must we have patience while we are spinning ‘the thread of Swaraj.’ The ‘khadi spirit’ means fellow-feeling with every human being on earth. It means a complete renunciation of everything that is likely to harm our fellow creatures, and if we but cultivate that spirit amongst the millions of our countrymen, what a land this India of ours would be! And the more I move about the country and the more I see the things for myself, the richer, the stronger is my faith growing in the capacity of the spinning wheel.’

Introduced with the intention of boycotting foreign goods, khadi became a national movement under Gandhiji. All India Spinners Association was launched with the intention of propagation, production and the selling of khadi in 1925. Techniques were improved upon, and employment to the scale of two lakh was created. After independence, the movement continued, and the All India Khadi and Village Industries Board was created, which later culminated in the formation of Khadi, Village and Industries Commission. KVIC today is responsible for the planning, promotion, organization and implementation of programs for the development of khadi and other village industries in rural areas with the coordination of other agencies in rural development wherever necessary.

Since independence, the journey of khadi has been about maintaining a balance between traditions and modernity. Khadi stands for what’s traditional, but every tradition has to undergo change to stay relevant. Khadi has seen a new wave of acceptance thanks to many fashion designers like Sabyasachi Mukherjee, Ritu Kumar and Rohit Bal, to name a few. Brands like Fab India and Nature Alley have made their name with khadi products. Even KVIC has decided to take a time leap, appointing Ritu Beri as their advisor, who wishes to change khadi’s image from boring to chic. Promoting khadi’s organic and zero carbon footprint nature, going the e-commerce route, and partnering with non- khadi players like Raymonds are but a few welcome steps in this direction. Creation of new designs and products like denim, trousers, and T-shirts suited for youngsters have created a vibrancy in the market. India now celebrates Khadi Day on September 19th. So, are you khadi ready? Fun Fact: Per the Indian Flag Code, laws that govern the usage of flags in India, khadi is the only material allowed to be used for the flag. If a flying flag is made with any other material, the offense is punishable by law with imprisonment up to three years plus a fine.

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How khadi evolved from a fabric of rebellion to a canvas for designers

• by Mayank Mansingh Kaul
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In late December 2016, Ahalya Matthan, founder of The Registry of Sarees in Bengaluru, and I met in Delhi, after several months of phone conversations. Having been one of the initiators of 100 Saree Pact, a hugely popular social media campaign to popularise the wearing of handloom saris among a young generation of Indian women, Matthan asked me to consider collaborating with her on a curated exhibition. The idea grew, and we soon found ourselves setting up a study and research centre that could archive collections of saris . As we travelled through the country sourcing textiles and meeting with master weavers and antique dealers alike, a collection of handspun and handwoven fabrics “found us,” as Matthan puts it.

Between 2002-03, the late Indian textile specialist Martand Singh had curated and presented an exhibition called Khadi : The Fabric Of Freedom. Its core collection had been in the custodianship of Rita Kapur Chishti since then, who had been one of the key team members of the exhibition, along with historian Rahul Jain and designer Rakesh Thakore. She was exploring the possibility of the collection being made accessible to the public at large, serving as a reference for designers and researchers as well. With 108 varieties of cotton khadi represented from nine states of the country, from the thickest of denim to the finest muslin from Bengal of almost 400 counts, it found its way to the centre. Matthan and I were inspired then to revive the original exhibition in a new form, and meanings, metaphor – handspun and handwoven in the 21st century was born.

Changing the narrative

Opening with its first iteration in November last year in Chirala in Andhra Pradesh, a small handloom village where almost 5,000 weavers viewed the exhibition, its second iteration was presented in Coimbatore at the historic 125-yearold Lakshmi Mills. Its third iteration opened in Bengaluru in March. Curating this collection today seems almost serendipitous, since almost 15 years ago its original version had drawn me to explore khadi as a research project when I was a graduating textile design student of the National Institute of Design. Spending a year looking at policy, design and the marketing possibilities of khadi, I had been convinced of the potential of this hand-spun and handwoven Indian fabric to create international luxury brands from the country.

Back then, I had been led to such ideas by the work of Ahmedabad -based Asha Sarabhai, whose collaboration with the legendary international designer Issey Miyake in the early 1980s—Asha by Miyake Design Studio—had paved the way for the development of a unique Indian contemporary aesthetic and the birth of an international minimalist sensibility not seen before until then. Sarabhai went on to co-found Egg, the prodigious store in London , known to represent some of the most ingenious fashion and textile talent from Asia, patronised by discerning clients internationally, including at one time the world-renowned artist Robert Rauschenberg. This seeded the interest of high-end Japanese designers and brands to find in khadi a product for which they were willing to pay high prices, aiding their search for an alternative to West-centric fashion.

Contemporary design studios like Neeru Kumar in Delhi and Weavers Studio in Kolkata have developed this relationship with Japan further over the last three decades. The setting up of Khadi & Co. in Paris followed such sentiments in Europe, as did the work of Los Angeles-based Christina Kim’s label Dosa. In its original hand-spun and handwoven avatar, khadi has been interpreted by Indian fashion designers through this period, from Ritu Kumar, Rohit Bal and Abraham & Thakore to Rajesh Pratap Singh. And these impulses continue to be carried forward today by urban design studios such as the Delhi-based 11.11, Ahmedabad-based Beej and Kolkata-based Maku Textiles, among others, as well as a recent sub-brand by the menswear giant Raymond that uses khadi. Together, such design efforts are helping khadi emerge out of its accompanying stereotypical image of the kurta-Kolhapuri-chappal-wearing idealistic youth of the revolutionary 1960s and ’70s!

The Gandhian ideal

Mahatma Gandhi’s ideas for khadi, from the early 20th century, had involved the daily activity of hand-spinning as a means to create a self-sufficient economy in British colonial India. Becoming a significant symbol and tool for the Indian freedom struggle, its association with public service has continued well into the 21st century. However, Gandhi’s khadi meant a robust, undyed, handwoven fabric made from locally sourced cotton. Since Independence, over the last seven decades the hand-spinning base has steadily declined, and a bulk of what is today termed as khadi uses a range of yarns made from semi-mechanised and mechanised processes, even if this is handwoven. In this scenario, what khadi means remains uncertain, a problem accentuated by its evolution into a government-owned brand, which today stands for a wide array of non-textile products including honey, pickles and handmade paper from cottage industry-based rural enterprises.

Last summer, 21_21 Design Sight in Tokyo, a gallery started by Issey Miyake, paid homage to the memory of Martand Singh with an exhibition titled Khadi: The Fabric Of India’s Tomorrow. What will the fabric’s future be in the country, and who will be its new torchbearers?

Styled by Anaita Shroff Adajania and Ria Kamat. Edited by Priyanka Khanna. Photographed by: Vikram Kushwah.  Hair and makeup: Maniasha/Faze Management.  Models: Gayle Dweltz, Deveney Dweltz, Chakshu  Sharma/Anima Creative Management.  Production: Bindiya Chhabria; Ankita Chandra; Jay Modi.  Location courtesy: Shubham Dharnidharka

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Khadi The Spirit Of India’s Freedom Movement

• Publish Date: Aug 14 2017 1:27PM
• Updated Date: Aug 14 2017 2:41PM

Also known as khaddar, Khadi is handspun fabric that embodies a nationalistic worldview as well as modern ethnic style statement. Khadi owes its special status to its link with the freedom struggle of India and its most famous brand ambassador – Mahatma Gandhi. Produced mainly in India and also in Pakistan and Bangladesh, here is the story of khadi...

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JOMILIN JOHN ST.ANTHONY'S SR.SEC SCHOOL

Mahatma Gandhi made Khadi , a symbol to fight against the British mill made clothes during the Non-Cooperation Movement in India. It was the time when people started to use self-spun clothes made out of Charkha. Soon , Indians gave up using Khadi because it was really expensive and a coarse fibre compared to the British mill-made clothes. Poor people were not able to afford this material. Nowadays, while seeing people in khadi clothes arouses the feeling of nationalism within us.

Hemalatha.G Sethu Bhaskara Matriculation Higher Secondary Scho

Yes Jomilin! Ofcourse seeing people in khadi cloths instills a sense of patriotism!

Aadrit Banerjee Apeejay School Salt Lake

Khadi is a symbol of self-reliance, patriotism, and reminds us of the National Movement and of Mahatma Gandhi who made this fabric famous and an icon of the Indian freedom struggle. My grandfather loves wearing Khadi kurtas and so do I. Nowadays they come in a variety of colours and once you wear them, they give you a distinct traditional touch mingled in a modern spirit.

Sharmeen Khan PADUA HIGH SCHOOL-MANKHURD

Oh what a matter of pride it is for all of us to see khadi gaining global recognition. Khadi is symbol of independence and self reliance and seeing people understand its importance is its greatest achievement.

akansha SUMMERFIELDS SCHOOL(KAILASH COLONY)

Yes promoting khadi was one of the greatest weapon in Swadeshi movement as it disobey the British rules and was a step to destroy British economy. Yet it was expensive poor people were not able to find it. Gandhi''s picture spunning khadi is one of the symbol that promotes nationalism inside us. It shows India is self sufficient and do not need any british goods.

INDRAJ MEENA SANSKAR SCHOOL

In India, Khadi was a whole movement started by the country''s pre-independence icon Mahatma Gandhi. The Khadi movement promoted an idea that Indians could be self-reliant on cotton and be free from the high priced goods and clothes which the British were selling to them during its colonial rule.

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Khadi - an important national icon of the freedom movement.

Ahmedabad, Gujarat

November 24, 2022 to November 24, 2023

Khadi was introduced to the people of undivided India in 1918 in order to achieve self-sufficiency and independence from British textiles. Khadi movement, a socio-cultural narrative, was launched by Gandhiji from the Satyagraha Ashram in May 1915, popularly known as the Sabarmati Ashram, in the Ahmedabad district, Gujarat.

Derived from the term khaddar , khadi is a handspun and hand-woven cotton cloth, which became one of the symbols of India’s freedom struggle. Mahatma Gandhi is said to have coined the term khadi for these fabrics owing to their coarse texture. Khadi is spun using a charkha or an Indian spinning wheel. The charkha also became a prominent icon on the Indian national flag designed in the 1930s.

Gandhiji promoted the use of Swadeshi products and urged boycotting foreign goods. Very soon, khadi became popular as the fabric of nationalism, and was said to be woven with ‘the threads of Swaraj’. As the idea of spinning khadi spread across India, Mahatma Gandhi hoped for unity among all classes through this common occupation by diluting the gap which existed between the people. Thus, the khadi movement was established for social and economic reasons. The essence of this movement lies in Gandhiji’s understanding of the fabric as something that could uplift the masses.

Khadi , therefore, became the national fabric of India and a central icon of India's freedom struggle.

Source: Indian Culture Portal

Essay on Youth Fashion and Khadi

Students are often asked to write an essay on Youth Fashion and Khadi in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Youth Fashion and Khadi

Introduction to khadi.

Khadi is a hand-spun and hand-woven cloth from India. Mahatma Gandhi promoted Khadi during the freedom struggle. It is a symbol of Indian heritage and self-reliance. It’s eco-friendly and provides employment to many people.

Youth Fashion and Khadi

Nowadays, Khadi is becoming a trend among young people. They are attracted to its natural feel and unique texture. It’s not just about wearing clothes, but also about making a style statement. Khadi brings a blend of tradition and modernity.

Khadi in Modern Designs

Designers are using Khadi to create modern and stylish outfits. It’s being used in shirts, dresses, skirts, and even accessories. The youth are loving these fresh and trendy designs. It’s a way to celebrate Indian culture.

Benefits of Khadi

Khadi is not only stylish but also beneficial. It’s cool in summer and warm in winter. It’s skin-friendly and durable. By choosing Khadi, youth are also supporting local artisans and the environment.

250 Words Essay on Youth Fashion and Khadi

Introduction to khadi and youth fashion.

Khadi is a type of cloth that comes from India. It is hand-spun and hand-woven, making it a symbol of self-reliance and freedom. On the other hand, youth fashion refers to the clothing styles popular among young people. It often reflects their attitudes, interests, and values.

Khadi in Youth Fashion

Today, Khadi is not just a fabric; it’s a fashion statement. Many young people are choosing Khadi clothes for their unique look and comfort. They are mixing Khadi with modern designs to create a new trend. This shows that Khadi is not just for the older generation, but for the youth too.

Why Youth Prefer Khadi

There are many reasons why Khadi is becoming popular among the youth. First, it is eco-friendly. As young people are becoming more aware of the environment, they prefer clothes that are sustainable. Second, Khadi is versatile. It can be used to make a variety of clothes, from casual wear to formal outfits. Lastly, wearing Khadi is a way of showing pride in India’s culture and heritage.

In conclusion, Khadi is making a big impact in youth fashion. It is a perfect blend of tradition and modernity, making it popular among young people. As they continue to embrace Khadi, it’s clear that this fabric has a bright future in the world of fashion.

500 Words Essay on Youth Fashion and Khadi

Khadi is a type of cloth that is hand-spun and hand-woven in India. Mahatma Gandhi started using Khadi during the freedom struggle as a symbol of self-reliance and nationalism. It is made from cotton, silk, or wool, making it a versatile fabric.

Khadi in Modern Fashion

In recent years, Khadi has made a big comeback in the fashion world. Designers are using this fabric to create modern and trendy outfits. From stylish dresses to trendy shirts, Khadi is being used in all kinds of clothing. The unique texture and comfort of Khadi make it a favorite among young people.

Eco-Friendly Fashion

One of the main reasons why Khadi is popular among the youth is because it is eco-friendly. The process of making Khadi does not involve any harmful chemicals, making it safe for the environment. This is very important to young people today, as they are becoming more aware of the need to protect the environment.

Khadi and Indian Culture

In conclusion, Khadi is a fabric that has a deep connection with Indian history and culture. It is not only a fashion trend among young people but also a symbol of their commitment to the environment and their heritage. As long as young people continue to embrace Khadi, this unique and versatile fabric will never go out of style.

This essay has shown how Khadi has become a popular choice in youth fashion. It has also highlighted the importance of Khadi in promoting eco-friendly practices and preserving Indian culture. It’s clear that Khadi is not just a fabric, but a way of life for many young people in India.

Apart from these, you can look at all the essays by clicking here .

Happy studying!

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