The Identity of Odisha (1900-56)

Book excerpt: This book highlighted about the glimpses of odishas identity from the period 1900-1956 and the role notable personalities who changed society in politically, socially, economically and educationally. The modern architectures of odisha bring a change with the context of a creative evolution of new social order which within the Indian context, meant nurturing communal unity, abolishing untouchbility, fostering adult education and systematic improvement of village. It meant uplifting the peasant and developing non-violent labour unions, working towards economic and social equality, promoting cottage and small-scale industries as a means for decentralizing economic production and distribution and eradicating a wide variety of social evils. The welfare programme for regenerating village communities depended on voluntary service and it functioned independently of the state and other institutions. Keeping pointing welfare programmes and set up a number of social welfare work organizations to work it out in order to knit together in a common bond of fellowship the millions and work pattern of non­violent conduct into their lives. The main motives behind this was Communal harmony, Stand against untouchability, Prohibition, Khadi and Gramodyog (Village Industries), Village Cleanliness drives, Nai Talim, Adult Education, Inclusion of Womenfolk into the mainstream, Health & hygiene, Development of vernacular language, Stress on National language, Stress on Economic Equality, Political awakening of the peasants, Establishment of ideal labour unions, Service to the lepers, Service to Adivasis, Prohibition of toddy, Ban on illicit liquor and etc. Modern archtitutere of odisha played an important under the leadership Gandhiji. It was primarily organized around the promotion of Khadi spinning and village industries, national education and Hindu-Muslim unity, struggle against untouchability and social uplift of the Harijans and boycott of foreign cloth and liquor. Above all, it meant going to villages and identifying with villagers. Constructive work was symplized by hundreds of ashrams which came up all over the country, almost entirely in the villages and in which social and political workers got practical training in production of Khadi and yarn and in work among lower castes and tribal people.