This Full Length Seminar paper is sent for the presentation at UGC National Seminar

conducted by VRS&YRN College of Management, Chirala, Prakasam District, A.P

The Forgotten Saga of Real Madras Hand Kerchiefs

‘A Great Southern India’s Handloom
Tradition’
* Puttu Guru Prasad

Name of the author

*Guru Prasad Puttu,

Institutional Affiliations
Lecturer, School of Management
Koneru Lakshmaiah University,
Green Fields, Vaddeswaram, Guntur,
Andhra Pradesh, India - 522 502

Abstract / Executive Summary

This article explains the Saga of Real Madras Hand Kerchiefs in

detail, its rich tradition, the greatness of the fabric and its export
potentiality of pre and post colonial rule of India. At the same time,
the paper talks about the present declining status of RMHK, and
the Government’s policies over the development of handlooms
with specific reference to RMHK.

Full Paper
Introduction: - RMHK (Real Madras Hand Kerchiefs) has been produced in south
India and exported for over 400 years. The Portuguese were the earliest involved in the
trade with West Africa and were followed by Dutch, French, and English merchants. Real
Madras Hand Kerchief is 36 inches wide and woven in lengths of 24 yards. Each yard is
marked by a stripe, to make the square hand kerchiefs. In Prakasam district of Andhra
Pradesh there are estimated to 65,000 weavers, out of them, 25,000 are on Jacquard
looms to produce RMHK. The weavers in the Chirala area of Prakasam district of Andhra
Pradesh were trained in the Jacquard weaving from the French traders.
During 1973 the exportable variety known as the Real Madras Hand Kerchiefs is being
manufactured with the art silk and Zari (metallic thread glittering like Gold) on Jacquard
looms and exported to African Countries. The introduction of this exportable variety and
its popularity in the weavers of this area had not only improved the living conditions of
the weavers but also contributing in earning foreign exchange to the nation.

Because of its attraction and glittering designs and texture, the cloth is attracted the
consumers in foreign countries. The “Real” Madras Hand Kerchiefs variety is also being
manufactured in the countries like Bangladesh and China. The quality of the fabric being
produced from Chirala area will not give any odd smell to the cloth because of the
climate and water used during the process of dyeing, where as the cloth produced at
Bangladesh and China is not like at Chirala area. This variety has run for one and half
decade at Chirala and it came down. Even now there are about 1000 looms working for
this variety and about Rs.10 Cores of stocks are being exported from Chennai.

The History:-The article discuss about the great tradition and forgotten saga of Real
Madras Hand Kerchiefs, once produced by south Indian weavers, especially from Chirala
and adjacent areas. The weavers got fame and wherewithal through this trade, directly
exported to Nigeria an African Kingdom. The people of Kalabari made it as their custom
to wear it from birth, puberty to death and treated it as their traditional property.

It was a great pride for the Kalabari people of east Nigeria and later it became as a
headdress to the fizzy hair of the women of Nigeria. Most of the women of Kalabari wore
Madras, which was knotted in a coquettish way. The word Madras was used for the robes
worn by the men and women in Nigeria. Lord Cousin says that a third usage of the word
is as a unit of measure. Six Madras are required for making a robe.

Value addition with Ari work: - Hand kerchief to Haute couture: - The journey of
RMHK with Ari Embroidery to haute couture is a reflection of the vibrant and evolving
face of Indian embroidery and the many ways in which it has adapted, changed and
innovated to survive and grow. This is the story of ari or hook embroidery, traditionally
practiced by the cobblers of the Kutch-Saurasthtra region of Gujarat, which traveled to
the southern town of Sriperumbudur in Tamil Nadu, and was use to embellish the
rectangular piece of textile known as Real Madras Hand Kerchief. From there its fame
spread, via trade, to Africa, the Middle-East and Europe. Today, Ari embroidery has
become immensely popular with couturiers worldwide as value-added embellishment or
haute couture garment, up market upholstery, etc

Measurement of the cloth: - A handkerchief might well conjure up ladies using 6

into 6 inch squares of daintily embroidered cotton. However the handkerchief here refers
to the RMHK – Real Madras Hand Kerchief, a 36 inch wide piece of woven fabric of
ritual importance were a valuable item of exchange and an important commodity for
trade from the seventeenth century. Vashdev reports that in 1660 a bale of RMHK was
auctioned in London with great success, suggesting that this is the point at which RMHK,
as we know it today, entered the India/ England/ West Africa trade pattern. The word
handkerchief is the literal translation from the Persian word rumal which is believed to
have originated from Urumal.

The Origin: - RMHK has many fascinating stories associated with its origin. In
Masulipatanam in the medieval period a particular type of cloth was woven specially to
wipe the Thirumugam (face) of the deity in the temples during the daily sacred ritual
bath. These special pieces of cloth were called rumals. Weavers wove this cloth as a mark
of their devotion. Its production was limited to the textile requirements of the temples
around this region. This variety of woven cloth was appreciated in the trading world of
textiles by the Persian and Arabs who settled in the port town of Masulipatanam. RMHK
were imported in large quantities to Mecca even during the current century. They were
also sent to the Gulf countries, East Africa; and some European countries.

According to local tradition, the woven and embroidery pieces have been exported to
Mecca for centuries and became closely linked with pilgrimage. Most Hajjis, who had
been on pilgrimage to Mecca, wore the rumal on their shoulders to indicate their Hajji
status. They also brought back the rumals as highly prized gifts for older members of the
family
Another story related to the origin of the name handkerchief was that the British
maintained the nomenclature to escape local taxes on textiles, obviously handkerchiefs
were exempted from tames.

Export potentiality of RMHK: - The earliest RMHKs exported were woven Plaids
and checks without borders. Later striped borders were seen. the rumals were exported to
Africa for ritual use by the Kalabari tribe. The significance of Madras in Kalabari life was
noted by the colonial officer, Talbot, who was assigned to the southern Nigerian territory
in the early 1900s. He wrote that INJIRI – the local pronunciation of the word India- a
cloth, the trade make of which is ‘real India’ and which was first introduced to these
regions by the Portuguese, was for many years the finest material obtainable and
therefore became the dress of Kalabari chiefs and is still worn on ceremonial occasions.

It is also often used to screen JUJU and sacred images. Such pieces of cloths are family
heirlooms, and the older they are, the more valuable they become. As much as four
pounds is often paid for one, though save for their sentimental value, it is difficult to
understand why these old cloths should be rated as much more highly than the modern
ones, only slightly coarser in texture and of almost identical patterns – a kind of check or
plaid which may be purchased for as many shillings as these cost pounds, yet, when the
property of a late Abonnema chief being divided out in 1916, the thing which his
successor was anxious to obtain above all others was a piece of real India discolored by
age. So as soon as this was taken from the box he stood up and said: “I should like to
have that piece for my share of the house property, because it is th one with which I
covered the faces of my ancestors at the Nduein Alali”

Ban on the Handloom cloth: - The RMHK has always had a traditional market in
Africa, especially Nigeria, where it is worn on ceremonial occasions by both men and
women. The export of the Ari embroidered RMHK started in 1951 by many Sindhi
exporters who have relatives based in Africa. The port of import was Lagos, but when a
ban was imposed by the Nigerian government on imports of this kind, ports like Cotanou
became entry points. The RMHK was offloaded there and moved across the border into
Nigeria.
Kalabari sentiment: - Eicher says “INJIRI” (madras) holds a special place in
Kalabari (a tribe in Nigeria) life as a symbol of a person’s journey into the embrace of the
world beyond life, “… the opening scene in the drama of life includes a piece of INJIRI
that is ceremoniously delivered to the mother by the father of a newborn child ‘for
carrying the baby’. This personal emblem of entry into society for that child also becomes
the cloth marking his departure the moment he arrives at the house as a corpse…’ Madras
is identified by some as the flag of the Kalabari.

India alias INJIRI: - The cotton cloth with plaid or checkered design has various
names on various continents. It is called RMH or RMHK in India, Indian Madras in the
U.S and England, George by the Igbo in southern Nigeria and INJIRI among the
Kalabari in their own language or Real India in English. Thousands of meters of these
imported textiles are a significant part of the Kalabari material environment.

Greatest Treasure: - Presenting RMHK to a new born child is an important ritual

among the Kalabaris. The INJIRI cloth has high value. “A child”, says a Kalabari, “ is the
greatest thing a man can ever have, and materially speaking, the INJIRI is the greatest
treasure a man can ever possess at the early times. ‘ So, traditionally, a man’s happiness
at the birth of a baby is measured by the presentation of a most cherished material gift, a
piece of INJIRI to the child. This will be used to carry the bany , until much later when it
will be removed and kept in the box, and brought out again at puberty for the child to be
wrapped in…”

Work order process: - According to Bobby Sumberg in the Madras Craft Foundation
files, RMHK actually originates as an order placed with an exporter’s agent in West
Africa. This order is given to a master weaver who arranges for the dyeing, winding an
sizing of the yarn, to the weaver who puts on the loom and weaves it and gives it to the
master weaver who ships it to the exporter in Madras and from there to ship bound for
Benin. From Cotanou it is smuggled into Nigeria.

Weavers work under a mater weaver as they do not own the loom. A loom is usually
worked by two or three members of the family. Weaving includes joining the new warp to
the old and rolling it into the warp beam, filling quills or pirns that hold the yarn in the
shuttle and the actual weaving. Sometimes a helper pulls the jacquard ropes to make it
easier for the weaver.

Handloom exported to only one country: -Depending on only one country for
export has been dangerous. Today, RMHK is being put to many different uses. New
designs have been though for furnishing fabrics and saris with real madras hand
kerchiefs. RMHK is exported chiefly to West African countries such as Benin, Nigeria,
Ghana, Sierra Leone, Gambia and Liberia from where it finds its way to surrounding
counties such as Southern and Northern Cameron, Dahomey, Ivory Coast., Guinea,
Senegal, and to many other places in Central Africa. In the recent Past, these fabrics have
made an entry into the market in Western Europe and USA with slight modifications in
the dimensions and constructional particulars of the original product. Several countries
have imitated this fabric on power looms and have been attempting to market it. These
are known as ‘Imitation Madras’, while the genuine product from India made on hand-
looms, came to acquire the prefix ‘REAL’

Present scenario: - The hand loom sector is in tatters, but if the government extends
its support, handlooms can transform themselves into engines of rural revitalization. For
an industry that clothed not just the India, but the entire world for a thousand years, it
took less than a hundred years to end up in tatters.

Though the Indian handlooms fabric dominated the world textile trade with its wide
range of unique fabrics to the four corners of the globe, the country is now reduced to
supply of the cheapest “gray sheeting”. Even this is competitive because of the low
wages paid to the weavers, who have demonstrated enormous resilience and sustained the
industry by squeezing themselves. Only, there seems no scope for the weavers to squeeze
themselves any further.

Handloom is the most diversified, flexible and decentralized and the least capital and
energy required livelihood system in India. Ours is the only major house hold based
cotton textile industry in the world. We have millions of skilled weavers capable of
weaving and making looms and accessories.
The handloom industry is still the largest employer in the country after agriculture, with
over 13 million weaver families drawing sustenance from it, apart from the loom and reel
makers, dyers, warp-winders, seizers and other support specialists.

The industry is not confined to the traditional weaving castes either. When handloom
thrives in a region, many non-weaving castes tend to take it up. For example, in
Yemmiganur mandal of Kurnool district, A.P, after a national calamity in 1950’s weaving
was introduced to farmers as an income generating activity. Today, weaving is the main
occupation of fishermen, and toddy - tappers there.

The government polices on Handlooms: - under the able administration of

present government the handloom sector is getting very attention in promotion and
personal care also. The below mentioned are the some of the schemes that are
implemented by the central government for the benefit of the handloom weavers and to
their welfare, they are
Handlooms Schemes, Input Related Schemes, Development Schemes, Welfare Schemes,
Marketing Schemes, Marketing and Export Promotion Schemes, Handloom Mark
Schemes, Technology Up gradation Fund Scheme, Health Insurance Scheme (2009-10),
Mahatma Gandhi Bunkar Bima Yojana, 10% Rebate Scheme (Non-Plan) for a period of
three years i.e. 2006-07 to 2008-09, Scheme for Supply of Yarn at Mill Gate Price,
Integrated Handlooms Development Schemes, and Diversified Handloom Development
Schemes.

Perilous policies of the government: - Government policies that focused on the

liberalization, modernization and globalization of the industry but ignored the livelihood
issues pertaining to the lakhs of traditional handloom and powerloom weavers are behind
the tragedy that has overcome them.

The new National Textile Policy of November 2000, which seeks to modernize, privatize
and globalize the industry in order to integrate it into the world market, has become the
noose for weavers and their families in Andhra Pradesh, for whom the loom is not only a
means of livelihood but a way of life.
The current crisis in the handloom sector:- unprecedented in the post-
Independence period in terms of its scale, has been precipitated ironically by successive
textile policies and the recommendations of various committees, pushing the weavers into
a debt trap, starvation and death. But at the root of the crisis - which in some senses also
hastened the decline of the handlooms sector - is the liberalization process set off by the
1985 Textile Policy and compounded by the structural adjustment program pursued by
the government since 1991.

The thrust of the Textile Policy of 2000:- based on the Satyam Committee Report,
is to make India a global player in textile production and exports, particularly of
garments. It seeks to re-orient the handloom sector to the globalization process - this,
according to the policy is the principal strategy to ensure its survival. The policy has set a
target of increasing textile exports in value terms by around five times in the next decade
- from $11 billion worth to $50 billion, and half of it in the form of garments. It also aims
at increasing cotton production by 50 per cent, while explicitly encouraging the use of
man-made fibers such as polyester.

To achieve these rather ambitious targets, the policy seeks to de-reserve garment-making
from the labor-intensive small-scale sector and throw it open to the capital- and
technology-intensive national and global investors. To aid this process further, the
government is to assist the private sector in specialized financial arrangements and to set
up a venture capital fund. The policy permits 100 per cent foreign direct investment (FDI)
in the textiles sector against the earlier limit of 24 per cent. It encourages the private
sector to set up world-class, environment-friendly integrated textile complexes - from
yarn production to garment-making - all under one roof. And, in order to strengthen
handlooms it would assist the industry forge joint ventures to secure global markets. It
also seeks to liberalize and encourage export of cotton yarn.

The Union Budget 2001 gives a further impetus to this trend by allocating Rs.10
crores to set up "Integrated Apparel Parks" to enable the de-reserved garment units to
modernize. Also, to set up 50,000 shuttles less looms and to convert 2.5 lakh traditional
looms to automatic ones, the provision under the technology up gradation fund scheme
(TUFS) is raised from Rs.50 crores to Rs.200 crores.

Clearly, the odd ones out in all this are the traditional handloom and powerloom weavers,
with their simple pit and horizontal looms. Neither the plight of the weavers nor the
means to strengthen institutions such as the Andhra Pradesh State Handloom Cooperative
Society (APCO) that protect the weavers, finds a mention in the policy.

Kanungo Committee: -It was on even in 1952 when the Kanungo Committee was set
up to suggest ways to modernize the textile industry, which once constituted India's
dominant export sector. The committee report said: "For the ordinary cloth, the pure and
simple handloom is and must be a relatively inefficient tool of production. With the
exception of those items which require an intricate body pattern, there seemed to be no
variety of fabric which the handloom industry could produce in a better quality or at a
lower price. A progressive conversion of handloom into power looms through organized
effort over a period of 15 to 20 years is, therefore, recommended."

The main objective of the Textile Policy is to ready the industry to cope with
competition in the international market. The handloom weavers have accordingly been
advised to "stand up on their own legs" and compete in the global market. While
suggesting that the government support the weavers in this by devising special schemes,
the Satyam Committee recommends the scrapping of the Reservation Act (of 11 items)
and the hank yarn obligation which, despite their ineffective implementation, have
provided the only means of support to handlooms.

According to Dr. K. Srinivasulu, Reader, Department of Political Science,

Osmania University, the main problem with the Satyam Committee Report, which the
government is to implement in phases, is its way of looking at the handloom industry.
Deviating from the well-accepted method of categorizing weavers on the basis of the
organization of production into cooperatives, master weavers and independent weavers,
the report seeks to divide them into three groups on the basis of the "quality of cloth"
they produce. In the first tier are weavers who produce "unique, exclusive, high- value-
added items" (highly skilled weavers). In the second are producers of "medium-priced
fabrics from not-so-fine counts of yarn" (semi-skilled). And in the third tier are those who
produce ''plain and low-cost textile items'' (unskilled).

It is recommended that while the first tier weavers are encouraged to remain in
handlooms, those in the third be made to shift their vocation. The committee, which
assumes that the bulk of the weavers are in the second tier, suggests that they be trained,
provided with semi-automatic looms and then encouraged to switch to power looms.

Siva Raman committee:- According to the estimates of the 1974 high-power

committee of the Planning Commission on the textile industry, headed by Siva Raman,
each power loom can displace six handlooms (and 12 weavers). Recent estimates indicate
that every jet loom displaces 40 traditional power looms. However, the Satyam
Committee recommended that the bulk of the handloom weavers be accommodated by
power looms.

The anti-handloom bias of the report is clear from the following statement: "Generally
handloom weavers remain tradition-bound and are averse to change... For more than five
decades, the poor handloom weavers remained spoon-fed through government schemes
and they continue to look up to the government for anything and everything." Nothing
can be farther from the truth, for if the handloom industry has survived it is largely
because of its own strength and resilience and the capacity of the weavers to adapt to
market changes.

The latest Textile Policy has its roots in the 1985 exercise which was a clear
departure from the policy followed since Independence, which recognized the
employment potential of handlooms and provided it adequate safeguards from the mill
and power loom sectors. The 1985 policy made a significant departure from this by
according high priority to "productivity" rather than to "employment", thereby viewing
the industry in terms of processes - spinning, weaving and product processing - rather
than in terms of sectors.

Productivity was sought to be increased in the various processes irrespective of the

relative strengths of the different sectors to compete. Power looms proliferated and, in the
1980s, their overall growth was estimated at 11.7 per cent per annum (the figure for
cotton power looms was 14.94 per cent per annum). Over five lakh unauthorized power
looms were regularized in 1985. By the early 1990s, going by official figures, there were
over eight lakh power looms which, given their cost and productivity advantages,
hastened the virtual demise of the handloom sector.

The Handloom (Reservation of Articles for Production) Act: - Despite its

emphasis on liberalization in the industry, the 1985 policy provided two major measures
to protect handlooms - the Handloom (Reservation of Articles for Production) Act (which
reserved 22 varieties for handlooms), and the hank yarn obligation of the spinning mills
(that 50 per cent of production should be in the form of hanks). This move met with stiff
opposition from mills and power looms; writ petitions were filed by the mills and the
Reservation Act was stayed.

In spite of the recommendation of the Abid Hussain Committee (1988) - set up to

monitor the implementation of the 1985 policy - to place "handlooms in the Ninth
Schedule of the Constitution in order to avoid the legal challenge to this legislation", the
government did not move decisively to implement the Reservation Act. And, even as the
ground was cleared for the implementation of the Act when the Supreme Court upheld it
in 1993, nothing changed on the ground. In fact, on the recommendation of the Mira Seth
Committee (set up in 1995 to review the performance of the handloom industry following
the implementation of the 1985 policy), which suggested the reorientation of handlooms
as the main strategy for its survival, the government in 1996 reduced the number of items
reserved for handlooms from 22 to 11. But as the government has not been serious about
implementing the Reservation Act, even these 11 items continue to be produced by power
looms. Andhra Pradesh Handloom Workers' Union leader K. Santa Rao Says: "Even if
the government reserves two items - saris and dhotis - for handlooms, it will survive."

Similarly, the 50 per cent hank yarn obligation of the mills has never been enforced. The
percentage of hank to total yarn production has never crossed 26 per cent. According to
Rashtriya Cheyneta Karmika Samakhya (the largest organization of independent
handloom weavers in the State with 2,340 members) president Mohan Rao, the actual
supply of hank yarn has barely touched a third of the requirement.
Thus, not only was there a diversion of hank yarn to the power looms - 170 million kg in
1990-91 alone - it was also exported in large quantities - 64 per cent of total yarn exports
or 30 million kg of hank yarn (20s and 40s count) to China and Thailand in 1990-91.
There was also a mismatch between the quality of yarn the handlooms needed and that
supplied by the mills. Thus, the number of working handlooms declined since 1985 (from
48 lakhs to 43 lakhs in 1986 to 38 lakhs in 1995), affecting over 30 lakh families and
rendering over one crore people jobless.

Then the body blow came in 1991 in the form of the new Economic Policy and the
process of liberalization. In order to tide over the problems of balance of payments and
low foreign exchange reserves, the government went for an export drive, including of
yarn and cotton, ignoring domestic production requirements.

Yarn exports increased from 94.68 million kg in 1990-91 to 110.99 million kg in 1991-92
- 86.8 per cent of it was low count hank yarn - when domestic yarn production had in fact
declined dramatically. (Ironically, while low-count yarn of 6s, 10s, 17s and 20s was
exported, higher count yarn of 80s, 100s and 120s were imported to feed the "foreign"
machines.) As a result, hank yarn prices increased by 18 to 20 per cent; while the price of
40s count rose by Rs.10 a kg, that of 60s and 80s went up by Rs.21 and Rs.25 a kg. As
part of the privatization and liberalization process, sick and inefficient mills were also
closed (400 units were wound up between 1991 and 1994).

Ninety-five of the 129 independent mills and cooperative mills have been declared sick
and are exempt from hank yarn obligation. This accentuated the problem of yarn
availability and escalating prices. Thus, handlooms suffered not only due to the non-
availability of hank yarn, but also owing to steep increases in yarn prices. This trend
continued and the situation worsened through the 1990s. And, as the increase in yarn
prices could not be totally passed on to the consumer, every crisis situation caused by a
price increase was managed by cutting the weavers' wages.

The yarn price hike, coupled with the Center’s globalization and modernization policies
(reducing duty on the import of textile machinery and opening up the economy to clothes
from countries such as China and Thailand), also pushed the traditional power looms to
the wall. Unable to face competition from jet and auto looms, and cheaper fabric dumped
from abroad, thousands of power loom weavers lost their jobs. The privatization and
globalization process was what primarily pushed the traditional power looms to the wall.
It is in this background that the Satyam Committee was set up.

The Andhra Pradesh government's schemes did not review the problems of the weavers.
Its 'Bicycle to the weaver' and 'Loom to the loom less weaver' schemes, when yarn prices
were escalating to unsustainable levels, only reveal the callousness of the policymakers.
The latest package announced on March 27, which includes modernization, and training
of weavers to produce for the export market and face international competition, is no
different.

The crisis set off by a sharp rise in yarn prices was compounded by a number of problems
on the demand side and in the export market. For example, two major export items from
Andhra Pradesh to African countries - the 'real Madras handkerchiefs' and 'Madras
checks' - have been hit by the steep tariffs and quota barriers imposed by importing
countries.

Over the last 15 to 20 years, government policies that focused on the liberalization,
modernization and globalization of the textile industry have steadily marginalized the
weavers - both handloom and traditional power loom.

This is no peripheral industry involving a small section of the population. After

agriculture, weaving is India's single biggest employment provider; there are an estimated
36 lakh handlooms in the country, supporting roughly two crore people. Yet, weavers
have been let down by successive policies.

The Office of the Development Commissioner for Handlooms has been implementing,
since its inception in the year 1976, various schemes for the promotion and development
of the handloom sector and providing assistance to the handloom weavers in a variety of
ways.
The various schemes implemented by the Office of Development Commissioner for
Handlooms address the needs of weavers who constitute the disadvantaged social strata
and occupational groups, which are at the bottom of the economic hierarchy. A concerted
effort is being made through the schemes and programmes to enhance production,
productivity, and efficiency of the handloom sector and enhance the income and socio-
economic status of the weavers by upgrading their skills and providing infrastructural
support and essential inputs.

Suggestions to Improve Handloom Industry:-The handloom industry and the fashion

designers should work in coordination to initiate yet another 'swadeshi' movement," Rathi
Vinay Jha said at the Wills Lifestyle India Fashion Week held in the capital recently. A
rich and resilient media of ethnic expression, Indian handloom is given is due respect by
the government too.

National awards are given every year to master weavers in recognition of their excellence
and contribution. An expression which deserves to be respected and preserved, Indian
handlooms has been subsumed into the national and ethnic design vocabularies of the
world.

Handloom Industry Seeks Sops for a Better Future: - “Indian handloom industry has
already lost its competitive edge in the international market with China entering WTO
and the phasing out of the quota regime. If the government withdraws the duty drawback
scheme, Indian products will be less competitive in the market resulting in sharp fall in
handloom exports from the country,” sources said. The industry is currently enjoying
about six to nine per cent as duty drawback, depending on the products.

The government should also look at various other factors concerning the industry such as
poor infrastructure, high cotton and other raw material prices, high duty structure and low
labor productivity. These issues need to be addressed with a view to offer level playing
field for the Indian handloom exporters. “We have to bring in amendments to our labor
laws and improve labor productivity after conducting a detailed study on labor laws of
competing countries. Besides, manufacturing and importing good quality cotton and other
raw materials at international prices are also important for enhancing the competitive
edge in the international market”,

What needs to be done: - most of the power loom fabrics are any way passed off as
handloom products, making mockery of the handloom reservation act,1950. This
loophole can be plugged by reserving entire categories of products such as bordered saris,
dhotis, lunges and towels for the handloom sector.

The government has no condour and probity to stop the power loom and textile mills, and
made polices beneficial to them. If this prevails for some more period, the total handloom
community evaporates their skill and the RMHK saga will be forgotten permanently.

If at all the government wants to revive or revitalize the hand loom industry, protect it
from the evils of power loom and textile mills, peg all the loopholes and implement
strictly the patents of the handloom industry.

The present generation of weaving community is well educated and they are pursuing
very good professions like doctors, engineers and working as government employees.
The short span of export boom has made the weavers of RMHK to acquire the
agricultural lands and buildings. The weavers settled comfortably with other professions
and send their kith and kin to the school, made them job worthy. Even though the
government feels to improve the handloom sector, the skilled weavers are not available in
plenty, and it is going to vanish in the near future.

Loosing a Great Tradition of Living;- when the handlooms industry was thriving the
weavers community was intact and their life was secured, in villages the entire population
belongs to weaving community. Their marriage function and religious rituals are well
attended by all the community members. Now a days due to public and private sector
jobs, all the family members divided apart, living in distant places and unable to attend
the rituals or marriage functions. They are alienated, migrated and dispersed.

Conclusion: - The Handloom sector plays a very important role in the country’s
economy. It is one of the largest economic activities providing direct employment to over
65 lakhs persons engaged in weaving and allied activities. As a result of effective
Government intervention through financial assistance and implementation of various
developmental and welfare schemes, this sector has been able to withstand competition
from the power loom and mill sectors. This sector contributes nearly 19% of the total
cloth produced in the country and also adds substantially to export earnings. Handloom is
unparalleled in its flexibility and versatility, permitting experimentation and encouraging
innovations. The strength of Handloom lies in the introducing innovative designs, which
cannot be replicated by the Power loom sector. Thus, Handloom forms a part of the
heritage of India and exemplifies the richness and diversity of our country and the artistry
of the weavers.
-Thanking you-
The author of the article is presently working at K L University, Vaddeswaram, Guntur
(D.t), A.P, and can be reached at pgp4149@gmail.com.
References:
1. “A Growth prospects of the cotton handloom industry in India in 21 st century”
Dastkar Andhra, the founder Uzarramma.
2. Compendium of textile statistics 2000, published by the office of the textile
commissioner, ministry of textiles. GOI.
3. Puttu Venkata Raghavulu, Proprietor of Puttu Handlooms, Sullurpet and Chennai
(Exporter of RMHK).
4. A great tradition in decline by Asha Krishna Kumar, frontline volume 20 – Issue
16, August 30- 2004.
5. A Piece of Injiri, by V.R. Devika, front line volume 12, Issue 18, July 2000.
6. Satyam committee recommendations of National textile policy 2000.
7. Sri Mohan Rao, President of Cheyneta Karmika Samakhya of A.P.
8. The Handloom (Reservations of Articles for production) Act, 1985.
9. The official gazette notification of the handlooms commissioner , ministry of
textiles , GOI.
10. Peramsetty Pedda Ramaiah, Master Weaver of RMHK, Menakuru, Naidupet,
Nellore (D.t).