The villagers want bread-not butter-and disciplined work, some work that will supplement their agricultural avocations which do not go on for all the 12 months.
The snakes have their place in the agricultural economy of the village, but our villagers do not seem realize it.
Gujarat's e-governance projects have been recognized in the country and abroad. To give a few examples- Gujarat has the largest Wide Area Network in the Asia Pacific. It is the first State to provide broadband connectivity in all schools and villages. It makes maximum use of video-conferencing including trial of the prisoners. Gujarat's ICT based Grievance Redressal System called SWAGAT has got the United Nation's Public Service Award. In addition, it has received eleven national awards for our various e-services.
Organization of khaddar is infinitely better than co-operative societies or any other form of village organization.
The message of khaddar can penetrate to the remotest villages if we only will that it shall be so.
Railway stations can become growth points for the nearby villages.
If we want Swaraj to be built on non-violence, we will have to give the villages their proper place.
A samagra gramsevak must know everybody living in the village and render them such service as he possibly can.
If we have to build the nation we have to start from the villages. I will present a complete blueprint of "Sānsad Adharsh Grām Yojana" where each MP, must establish model villages in their constituencies.
Healthy and nourishing food was the only alpha and omega of rural economy.
Through Saansad Adarsh Gram Yojana, we want to give impetus to Demand driven development model instead of Supply driven development model. Let the villages say what has to be done, and what not.
If we want to impart education best suited to the needs of the villagers, we should take the vidyapith to the villages.
There are 18,500 villages in the country where electricity is yet to reach. We want to ensure these villages are electrified within the next 1000 days.
Khaddar is an attempt to revise and reverse the process and establish a better relationship between the cities and villages.
No sophistry, no jugglery in figures can explain away the evidence that the skeletons in many villages present to the naked eye.
I spent nearly two years in a small village - perhaps seventy families. I've never worked harder or learned so much so fast in my life; as an anthropologist you are at work from when you open your eyes in the morning to when you close them at night.
You frequently ask, where are the friends of your childhood, and urge that they shall be brought back to you. As far as I am able to learn, those of your friends who are not in jail are still right there in your native village. You point out that they were wont to share your gambols, If so, you are certainly entitled to have theirs now.
I started over again with an image: Nothing goes right. Then when The Godfather came out, all I heard was, Show respect. With me, you show respect. So I changed the image to I don't get no respect. I tried it out in Greenwich Village. I remember the first joke I told: Even as a kid, I'd play hide and seek and the other kids wouldn't even look for me. The people laughed. After the show, they started saying to me, Me, too - I don't get no respect. I figured, let's try it again.
We know Jesus taught that if someone slaps you on the right cheek, turn to the left. We know that Mohammed was sacked from his village and stoned at Ta'if, but he quietly left for Medina. If both of these men, beaten, and bloodied-the incarnations of their respective faiths-asked God to forgive their aggressors, then who were today's religious leaders to advocate holy war?
I grew up in a village of 12 houses. We had a well and a cow.
I suppose I was about 20, and a crowd of us had been to a village hop and came back to make midnight cups of coffee. I was in the kitchen helping to dish up and having a fierce argument with one of the boys in the crowd when someone else interrupted to say: 'Of course Margaret, you will go into politics won't you?' I stopped dead. Suddenly it was crystalised for me. I knew.
Once I went so far as to slaughter a woodchuck which ravaged my bean-field,--effect his transmigration, as a Tartar would say,--and devour him, partly for experiment's sake; but though it afforded me a momentary enjoyment, notwithstanding a musky flavor, I saw that the longest use would not make that a good practice, however it might seem to have your woodchucks ready dressed by the village butcher.
The Fitchburg Railroad touches the pond about a hundred rods south of where I dwell. I usually go to the village along its causeway, and am, as it were, related to society by this link. The men on the freight trains, who go over the whole length of the road, bow to me as to an old acquaintance, they pass me so often, and apparently they take me for an employee; and so I am. I too would fain be a track-repairer somewhere in the orbit of the earth.
East of my bean-field, across the road, lived Cato Ingraham, slave of Duncan Ingraham, Esquire, gentleman, of Concord village, whobuilt his slave a house, and gave him permission to live in Walden Woods;MCato, not Uticensis, but Concordiensis. Some say that he was a Guinea Negro. There are a few who remember his little patch among the walnuts, which he let grow up till he should be old and need them; but a younger and whiter speculator got them at last. He too, however, occupies an equally narrow house at present.
I was born in Paris, and it's a beautiful place, but London feels like home. I like the village feeling, I like running in the parks - even the food isn't as bad as it used to be.
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