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Journal articles on the topic 'Khadi'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 January 2023

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1

Parashar, Shruti. "A Study on Khadi: A Swadeshi Fabric Among the New Era." ECS Transactions 107, no. 1 (April 24, 2022): 15407–16. http://dx.doi.org/10.1149/10701.15407ecst.

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Khadi is a thread, which connects both the ancient and new era. Khaddar was the previously known name for khadi stuffs. It significantly cares about the rural artisans to earn their source of revenue; khadi immerges as a fashion material, leading Indian designers like Sabyasachi and the young designer’s fashion shows forcing fashion world to take serious note of it in India as well as abroad. Therefore, paper attempt has been made to discover the awareness about khadi among college youth. A small survey was conducted in the college where the students wear khadi cloths and the reviews they gave regarding the style, quality, on price they purchase, and even as a status symbol and the khadi shop sponsored by KVIC in the Banasthali University itself is being analyzed in this study. From the responses that are received from survey, it was observed that khadi can no more be neglected and it is soon becoming a fashion symbol.

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2

Karale, Suresh Shankar. "Khadi: Can it be Used for Mass Production of Shirts?" ECS Transactions 107, no. 1 (April 24, 2022): 5421–39. http://dx.doi.org/10.1149/10701.5421ecst.

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Khadi, in India, is not just a fabric but also has sentiments of the people connected to it. The men shirts possess a high potential market in India but majority of brands hesitate using khadi fabric for making men’s shirts. Khadi is considered difficult to be used for mass production by industry due to its time-consuming process. But it has high potential and a sustainable profile. The fabric can be considered an eco-healthy idea for the fashion industry. The paper discusses the limitations which are derived after conducting experimental research. The paper majorly discusses the various problems identified in the khadi shirts sourced from the Khadi and Village Industry Commission (KVIC) outlet and further suggests suitable solutions for using khadi as a fabric for the mass production of shirts.

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3

Motlhanka, Koketso, Nerve Zhou, Malaki Kamakama, Monkgogi Masilo, and Kebaneilwe Lebani. "Mycotoxins in khadi, A Traditional Non-Cereal Based Alcoholic Beverage of Botswana." Microbiology Insights 15 (January 2022): 117863612211398. http://dx.doi.org/10.1177/11786361221139817.

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Mycotoxin contamination is a major food safety drawback towards the commercialization of food products. The commercialization of khadi, a popular fermented alcoholic beverage of Botswana necessitates the investigation of the presence of mycotoxins. Khadi brewing involves the uncontrolled and unstandardized spontaneous fermentation of sun-dried Grewia flava fruits, which could be a source of mycotoxin-producing filamentous fungi (molds). This study sought to investigate the presence of mycotoxins producing fungi and mycotoxins in 18 samples of khadi collected in Central and Northern Botswana. Periconia thailandica, Cladosporium cladosporioides, Aspergillus ochraceus, Phoma eupyrena, Setosphaeria turcica, Cladosporium sphaerospermum, Chaetomium longiciliata, and Flavodon ambrosius were identified in 10 out of 18 khadi samples. Mycotoxins were detected using the Myco-10 Randox Evidence Investigator biochip kit and confirmed using a UPLC-ESI-MS/MS. Mycotoxins such as paxilline, ochratoxin A, ergot alkaloids, aflatoxin G1/G2, and zearalenone were detected using the Myco-10 Randox Evidence Investigator biochip kit. The Myco-10 results revealed that the mycotoxins in the khadi samples were lower than the regulatory limits set by FDA or European Commission. Confirmation of results using an UPLC-ESI-MS/MS system involved confirming selected mycotoxins (AFB1, DON. ZEA, FB1, FB2, FB3, NIV, and OTA) from selected khadi samples (Palapye 1, Palapye 2, Letlhakane 2, Maun 3, Mmashoro 3, and Tonota 3). The UPLC results demonstrated that the aforementioned mycotoxins in the selected khadi samples were below the detection thresholds. The study shows that while fungal isolates were present, there is no to minimal danger/risk of exposure to toxic mycotoxins after consumption of khadi. Towards commercialization endeavors, the production process would necessitate minimal mycotoxin monitoring and product preservation but no detoxifying steps.

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4

Bhattacharyya, Swasti. "Khadi: A Narrative of Lived Theology." Religions 13, no. 5 (May 17, 2022): 454. http://dx.doi.org/10.3390/rel13050454.

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While other authors in this special issue analyze the nature of narrative theology, I highlight the narratives of the sisters of the Brahma Vidya Mandir ashram, a group of women followers of M. K. Gandhi (1869–1948) and his disciple, friend, and spiritual successor Vinoba Bhave (1895–1982), who came together in 1959 to form an intentional community with a spiritual purpose. One of the central practices of this community is spinning cotton that is then woven into khadi (hand-spun, handwoven cloth). From this khadi, they make their own clothing. Through a brief discussion of their use of khadi, I demonstrate how the theology of the sisters of this ashram is not a separate entity for them, rather it is the warp of the narratives of their lives; their choice of khadi is an example of the seamlessness between their theology and their narratives. As we examine their choice to use khadi, we can isolate and name some of their theological commitments. We can also identify important elements from their narratives that are applicable in multiple contexts. To this end, I conclude this article by imagining how the lives of the sisters of the Brahma Vidya Mandir might serve as a catalyst for change and engagement for us all.

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5

Mandal, Ram Krishna. "Khadi and Village Industries in North East India with Special Reference to Arunachal Pradesh: Retrospect and Prospect." Journal of Global Economy 3, no. 2 (June 30, 2007): 88–99. http://dx.doi.org/10.1956/jge.v3i2.165.

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Originally, Gandhi conceived khadi as the best instrument for giving concrete expression to the Swadeshiâ€™ spirit and for making effective the boycott of foreign goods in general and foreign cloths in particular. Khadi was also expected to provide an opportunity to India for cultivating self-discipline and self-sacrifice as a part of non-cooperation movement. For coordinated development of Khadi throughout the country, Gandhiji set up, the All India Khadi Board (AIKB) with branches in all provinces in December, 1923. This organization was an integral part of the Indian National Congress and worked under its control. Initially the first phase of khadi movement in India started in 1918 and ended in 1924. This paper is based on a study which encompasses the following objectives to ascertain the present scenario of KVI in North East States, to chart out the growth and development of KVI in Arunachal Pradesh, to find out the problems faced by the KV for its growth and development inÂ Â Â Â Â Arunachal Pradesh and to search the solutions of these problems

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6

Shah, Nirali. "The political economy of branding: khadi, colonialism and Indian nationhood." Journal of Historical Research in Marketing 10, no. 3 (August 20, 2018): 197–223. http://dx.doi.org/10.1108/jhrm-06-2017-0035.

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Purpose This paper aims to provide an understanding of how brands acquire meanings in a historical context. It examines the politico-economic environment that led to emergence of khadi in India. Design/methodology/approach The paper uses historical data to examine political economy of khadi. The author uses both written text and visuals for data collection and analysis. Findings It elucidates how the significance of khadi changed from being a mere cloth to a product of self-sufficiency and national importance in India’s freedom movement. This work is based on the analysis of Gandhian activities, especially consumption of khadi and usage of spinning wheel, during Indian freedom movement. The work analyzes the evolution of khadi in its historical, social and political context in colonial India. This paper reveals how and why brands acquire certain historical meanings. Research limitations/implications The paper is developed in colonial India. Originality/value This paper examines the role of institutions, social and political movements in the creation, development and nurturing of a brand and its meanings.

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7

Motlhanka, Koketso, Kebaneilwe Lebani, Teun Boekhout, and Nerve Zhou. "Fermentative Microbes of Khadi, a Traditional Alcoholic Beverage of Botswana." Fermentation 6, no. 2 (May 11, 2020): 51. http://dx.doi.org/10.3390/fermentation6020051.

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Khadi is a popular traditional alcoholic beverage in rural households in Botswana. The product is produced by fermentation of ripened sun-dried Grewia flava (Malvaceae) fruits supplemented with brown table sugar. Despite its popularity, its growing consumer acceptance, its potential nutritional value, and its contribution to the socio-economic lifestyle of Botswana, the production process remains non-standardized. Non-standardized production processes lead to discrepancies in product quality and safety as well as varying shelf life. Identification of unknown fermentative microorganisms of khadi is an important step towards standardization of its brewing process for entrance into commercial markets. The aim of this study was to isolate and identify bacteria and yeasts responsible for fermentation of khadi. Yeasts and bacteria harbored in 18 khadi samples from 18 brewers in central and northern Botswana were investigated using classic culture-dependent techniques and DNA sequencing methods. Additionally, we used the same techniques to investigate the presence of bacteria and yeasts on six batches of ripened-dried G. flava fruits used for production of the sampled brews. Our results revealed that Saccharomyces cerevisiae closely related to a commercial baker’s yeast strain sold locally was the most predominant yeast species in khadi suggesting a possible non-spontaneous brewing process. However, we also detected diverse non-Saccharomyces yeasts, which are not available commercially in retail shops in Botswana. This suggests that spontaneous fermentation is partially responsible for fermentation of khadi. This study, presenting the first microbiological characterization of a prominent traditional alcoholic beverage in Botswana, is vital for development of starter cultures for the production of a consistent product towards the commercialization of khadi.

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8

Padmasani, Muruganandan S, and Yazhini M. "Rural consumers’ attitude towards khadi products." Journal of Management and Science 1, no. 2 (December 30, 2011): 78–87. http://dx.doi.org/10.26524/jms.2011.10.

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In this study the consumers‟ attitude towards khadi products is reviewed through Fishbein‟s attitude model. The influence of personal characteristics and purchasepreference factors on the attitude as well as the association between attitude and consumer‟s satisfaction are examined. This study shows that, overall, the consumers have positive attitude towards khadi product and also that the consumers who have higher attitude get more satisfaction.

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9

Torchia, Adela Diubaldo. "Gandhi's Khadi Spirit and Deep Ecology." Worldviews: Global Religions, Culture, and Ecology 1, no. 3 (1997): 231–47. http://dx.doi.org/10.1163/156853597x00146.

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AbstractAlthough Mohandas K. Gandhi died before ecological concern was a pervasive issue, his ethical and religious approach to the treatment of all fellow creatures, was founded on an identification with all that lives. Such an identification is a prerequisite to the understanding of the profound biological and spiritual interconnectedness advocated by the modem deep ecology movement. For Gandhi the broad ideal of ahimsa, or non-injury, was out of reach without such an awareness of the interdepency of all of life. And ahimsa was also impossible without 'self-purification', a largely ascetical life of renunciation of material and physical indulgence. Gandhi was an early pioneer of both the more-with-less approach to ecologically-sound living, and deep ecology's perspective of the oneness of all elements of the biosphere, and their spiritual link.

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10

Torchia, Adela Diubaldo. "Gandhi's Khadi Spirit and Deep Ecology." Worldviews: Global Religions, Culture, and Ecology 1, no. 1 (1997): 231–47. http://dx.doi.org/10.1163/156853597x00362.

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AbstractAlthough Mohandas K. Gandhi died before ecological concern was a pervasive issue, his ethical and religious approach to the treatment of all fellow creatures. was founded on an identification with all that lives. Such an identification is a prerequisite to the understanding of the profound biological and spiritual interconnectedness advocated by the modem deep ecology movement. For Gandhi the broad ideal of ahimsa, or non-injury, was out of reach without such an awareness of the interdepency of all of life. And ahimsa was also impossible without 'self-purification', a largely ascetical life of renunciation of material and physical indulgence. Gandhi was an early pioneer of both the more-with-less approach to ecologically-sound living, and deep ecology's perspective of the oneness of all elements of the biosphere, and their spiritual link.

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11

Bhalla, Garima. "Examining and Enhancing the Available Khadi Products with the Reference to Consumers Perception." ECS Transactions 107, no. 1 (April 24, 2022): 11799–810. http://dx.doi.org/10.1149/10701.11799ecst.

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Khadi, known as “Khaddar,” was a fabric important for both masses and classes. Khadi was considered the spirit of life where the people and communities united together and participated in the Swadeshi Movement that contributed to the social, environmental, and economic sustainability of India. Since the production process is manual, it makes it a source of being self-reliant and economically empowered. It remained as one of the favorite and purest form of handmade hand-woven fabric of India until various brands emerged as a result of industrialization and globalization. Due to this today, this fabric is considered as a low-quality fabric, outdated, and has an old-fashioned image. This paper deals with collection of primary data by means of an interview schedule and observation techniques of the Khadi stores at Pune and data analysis through consumer experience to find out the awareness, causes, and expectations behind why Khadi is being neglected and is an attempt to provide design solutions that the younger generation will take up readily.

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12

Tanwani, Reetu, and Mahendra Maisuria. "PERFORMANCE OF KHADI AND VILLAGE INDUSTRIES (KVI) OF MSME SECTOR." GAP iNTERDISCIPLINARITIES - A GLOBAL JOURNAL OF INTERDISCIPLINARY STUDIES 3, no. 4 (October 13, 2020): 258–62. http://dx.doi.org/10.47968/gapin.340037.

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Khadi and Village Industries is one of the significant wing of MSME (Micro, Small and Medium Enterprises) Sector in India. The contribution of KVI in increasing employment, exports of products, developing rural areas is incomparable. Over the years, Khadi and Village Industries Commission-KVIC had many efforts with the MSME Ministry to develop the Khadi and Village Industries and as a result of this, KVI is one of the successful sectors of MSME. It has developed many indigenous industries in India. The research paper focuses to evaluate the contribution of KVI in employment, Performance of KVI over the years and identify the role of KVIC in developing the particular industries. There are some challenges for KVIC due to which it is struggling and it is necessary to overcome these challenges to achieve overall growth and development of KVI.

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13

Mishra, Pallabi. "Khadi-sustaining the Change in Generation Gap." Asian Journal of Marketing 8, no. 2 (February 15, 2014): 86–97. http://dx.doi.org/10.3923/ajm.2014.86.97.

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14

Sharma, Manjali, and Shubi Mishra. "Designing On Khadi Kurtis by Using Fasteners." IOSR Journal of Humanities and Social Science 19, no. 7 (2014): 132–37. http://dx.doi.org/10.9790/0837-1973132137.

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15

Amékudji, Anoumou. "Des fourmis dans la bouche by Khadi Hane." French Review 86, no. 2 (2012): 416. http://dx.doi.org/10.1353/tfr.2012.0121.

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16

Ghosh, Sujay. "Gandhi's Khadi: A history of contention and conciliation." European Journal of Development Research 21, no. 2 (April 2009): 322–24. http://dx.doi.org/10.1057/ejdr.2009.1.

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17

Dixit, Sunita. "Effect of Cellulase Enzymes and Swelling Agents on Colour Strength and Colourfastness of Handloom Cotton Fabric Dyed with Butea Frondosa." Research Journal of Textile and Apparel 19, no. 4 (November 1, 2015): 41–47. http://dx.doi.org/10.1108/rjta-19-04-2015-b004.

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Cellulases and swelling agents are known to be effective in improving the colour strength of cotton. Nowadays, handloom fabrics, such as khadi cotton, are much more preferred due to the development of innovative designs with their use and their comfort in wearing. Also, due to increased environmental awareness, the use of natural dyes are much more preferred in the dyeing of handloom fabrics. However, khadi cotton has some major shortcomings, such as less dyeability. The present study is carried out by keeping in mind that the pretreatment of khadi cotton with cellulases, swelling agents and a combination of cellulases and swelling agents before dyeing improves the colour strength properties. Khadi cotton samples are treated with optimized conditions of the enzymes and swelling agents. The optimum pH, concentration, treatment time and temperature selected for treatment of the samples with acid cellulase enzymes are 5.5, 1.5% (owf), 45 minutes and 50°C, respectively, whereas in the case of neutral cellulase enzymes, 7.5, 2.0% (owf), 70 minutes and 70°C, respectively. The optimum concentration, treatment time and temperature selected for the treatment of the samples with sodium hydroxide, ethylenediamine and zinc chloride are 20% w/v, 60 minutes and 60°C; 80% w/v, 60 minutes and 70°C, and 80% w/v, 60 minutes and 70°C respectively. Butea frondosa dye (5 g) extracted for 75 minutes provides the best results on khadi cotton when dyeing is carried out for 90 minutes. It is observed that out of the various concentrations of mordants used with the Butea frondosa dye, the best shades of colour are obtained by using 0.04 g of alum, 0.01 g of copper sulphate, and 5 g of Babool bark. In terms of optimizing the mordanting, the best results are obtained with Butea frondosa dye when the samples are simultaneously mordanted and dyed with alum, Babool bark and alum. Pre-mordanting is selected for the copper sulphate. It is found that for all the enzyme treated (acid and neutral cellulase) as well as swelling agent treated (sodium hydroxide, ethylenediamine and zinc chloride) samples, the colour strength and colourfastness increase in comparison to the untreated samples.

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18

Trivedi, Lisa N. "Visually Mapping the “Nation”: Swadeshi Politics in Nationalist India, 1920–1930." Journal of Asian Studies 62, no. 1 (February 2003): 11–41. http://dx.doi.org/10.2307/3096134.

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In the early years of mass nationalism in colonial South Asia, Mohandas Gandhi inaugurated a swadeshi (indigenous goods) movement, which aimed to achieve swaraj, or “home rule,” by establishing India's economic self-sufficiency from Britain. Invoking an earlier movement of the same name, Gandhi created a new form of swadeshi politics that encouraged the production and exclusive consumption of hand-spun, hand-woven cloth called khadi. The campaign to popularize this movement took many forms, including the organization of exhibitions that demonstrated cloth production and sold khadi goods. On the occasion of one such exhibition in 1927, Gandhi explained the significance of exhibitions for the movement:[The exhibition] is designed to be really a study for those who want to understand what this khadi movement stands for, and what it has been able to do. It is not a mere ocular demonstration to be dismissed out of our minds immediately. … It is not a cinema. It is actually a nursery where a student, a lover of humanity, a lover of his own country may come and see things for himself.(“The Exhibition,” Young India, 14 July 1927)

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19

Board, Editorial. "IIT Bombay has Chosen Khadi Angavastrams, a Hindu Traditional White Piece of Cloth or Stole, for the Convocation Ceremony." Global Journal of Enterprise Information System 8, no. 2 (February 28, 2017): 60. http://dx.doi.org/10.18311/gjeis/2016/7672.

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20

Ramagundam, Rahul. "Khadi and Its Agency: Organizing Structures of Philanthropic Commerce." Social Scientist 32, no. 5/6 (May 2004): 51. http://dx.doi.org/10.2307/3517993.

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21

Gupta, Shruti, Deepali Rastogi, and Ritu Mathur. "An assessment of environment friendly methods of khadi manufacturing." Indian Journal of History of Science 56, no. 1 (March 2021): 49–59. http://dx.doi.org/10.1007/s43539-021-00003-3.

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22

Koppedrayer, Kay. "Khadi: Gandhi’s mega symbol of subversion, by Peter Gonsalves." South Asian History and Culture 5, no. 3 (April 23, 2014): 395–98. http://dx.doi.org/10.1080/19472498.2014.905327.

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23

Dr. Suman pant, Dr Suman pant, and Noopur Sonee. "Effect Of Resin Finishing On Stiffness And Drape Of Khadi Fabric." Indian Journal of Applied Research 1, no. 9 (October 1, 2011): 214–16. http://dx.doi.org/10.15373/2249555x/jun2012/76.

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24

AHMED, AMINEH. "Death and Celebration among Muslim Women: A Case Study from Pakistan." Modern Asian Studies 39, no. 4 (October 2005): 929–80. http://dx.doi.org/10.1017/s0026749x05001861.

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After September 11 2001 questions about the nature and society of Islam were asked all over the world. Unfortunately in the rush to provide answers inadequate and even distorted explanations were provided. Muslim groups like the Taliban in Afghanistan and Pakistan with their brutal ways came to symbolise Islam. The need to understand society through a diachronic and in-depth study was thus even more urgent. The following work is an attempt to explain how Muslims organise their lives through an examination of rituals conducted by women. This particularistic account has far-reaching ramifications for the study of Muslim society.This article seeks to contribute to the general debate on Islamic societies. In particular it contributes to the ethnographic discussion on the Pukhtun. First, it seeks to establish the distinctive sociality of Pukhtun wealthy women or Bibiane in terms of their participation, within and beyond the household, in gham-khadi festivities, joining them with hundreds of individuals from different families and social backgrounds. Second, the article makes a case for documenting the lives of this grouping of elite South Asian women, contesting their conventional representation as idle by illustrating their commitment to various forms of work within familial and social contexts. Third, it describes the segregated zones of gham-khadi as a space of female agency. Reconstructing the terms of this agency helps us to revise previous anthropological accounts of Pukhtun society, which project Pukhtunwali in predominantly masculine terms, while depicting gham-khadi as an entirely feminine category. Bibiane's gham-khadi performances allow a reflection upon Pukhtunwali and wider Pukhtun society as currently undergoing transformation. Fourth, as a contribution to Frontier ethnography, the arguments in this article lay especial emphasis on gham-khadi as a transregional phenomenon, given the relocation of most Pukhtun families to the cosmopolitan capital Islamabad. Since gham-khadi is held at families' ancestral homes (kille-koroona), new variations and interpretations of conventional practices penetrate to the village context of Swat and Mardan. Ceremonies are especially subject to negotiation as relatively young convent-educated married Bibiane take issue with their ‘customs’ (rewaj) from a scriptural Islamic perspective. These contradictions are being increasingly articulated by the female graduates of an Islamabad-based reformist religious school, Al-Huda. Al-Huda, part of a broader regional and arguably national movement of purist Islamization, attempts to apply Quranic and hadith prophetic teaching to everyday life. This reform involves educated elite and middle-class women. These women actively impart Islamic ways of living to family members across metropolitan–rural boundaries. The school's lectures (dars, classes) provide a basis for questioning ‘customary’ or Pukhtun life-cycle practices, authorizing some Bibiane to amend visiting patterns in conformity to the Quran. The manipulation of life-cycle commemorations by elite and middle-class women as a vehicle of change, Islamization and a particular mode of modernity furthermore becomes significant in the light of recent socio-political Islamic movements in post-Taliban Frontier Province. More broadly, the article contributes to various sociological and anthropological topics, notably the nature and expression of elite cultures and issues of sociality, funerals and marriage, custom and religion, space and gender, morality and reason, and social role and personhood within the contexts of Middle-Eastern and South Asian Islam.

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25

Datta, Dibyendu Bikash, and Biswajit Sarkar. "The Effectiveness of West Bengal State Khadi Mela as Organisational Marketing Tool." SEDME (Small Enterprises Development, Management & Extension Journal): A worldwide window on MSME Studies 47, no. 1 (March 2020): 64–77. http://dx.doi.org/10.1177/0970846420930498.

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Mela or fair cannot be underestimated as an effective marketing tool capable to reach a huge target market at one go. Over the years, organised mela had provided an even playing field in which small businesses and large ones come together to determine the mela effectiveness. The objective of the study is to determine West Bengal Khadi and Village Industries Board (WBKVIB) views towards the effectiveness of mela as a marketing tool. The problem statement was that most of the khadi units are operating under budgetary constraints; therefore, it was important to ensure that their objectives are achieved. Marketers faced severe recessions, declining purchasing power, increased competition, lower growth rates, consumer awareness and pricing pressures. Khadi organisations are therefore constantly looking for the lowest cost-effective methods to promote their products, and the effectiveness of mela as a marketing platform to meet their objectives was not known. The results of the study can be useful for potential exhibitors who may utilise mela for the product promotions, to determine whether mela is appropriate to ensure their needs and fits in their overall strategy and for the organisers to formulate strategies to add value to the units involved and ensure that they remain. The literature review summarises mela as the most successful and valuable marketing tools for businesses. Mela is a basic element of the marketing mix properly combined to establish an integrated marketing communication system for consumers to get a simple and recognisable picture of the retailer. It creates a unique environment in which a wide range of sales and marketing goals are pursued. It brings buyers and sellers together to a central location. It is the direct catalyst for new and commercial development. The population of the study was drawn from units that had participated in the khadi mela. In selecting the sample elements, a stratified random sampling approach was used. The study used semi-structured questionnaires for primary data collection. The qualitative data describing characteristics or qualities were analysed using qualitative analysis while statistical analysis software SPSS was used for quantitative data. This study contributed to the understanding of factors affecting the WBKVIB marketing strategy.

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26

Dixit, Sunita. "EFFECT OF CELLULASE ENZYMES AND SWELLING AGENTS ON COLOUR STRENGTH (K/S) AND COLOURFASTNESS PROPERTY OF HANDLOOM COTTON FABRIC DYED WITH BUTEA FRONDOSA DYE." International Journal of Research -GRANTHAALAYAH 3, no. 10 (October 31, 2015): 65–74. http://dx.doi.org/10.29121/granthaalayah.v3.i10.2015.2933.

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Cellulase and swelling agents are known to be effective in improving the colour strength of cotton. Nowadays, the handloom fabrics are much preferred due to development of innovative designs and their comfort in wearing Due to increased environmental awareness the use of natural dyes are much preferred in dyeing of handloom fabrics. But, khadi cotton has some major shortcomings like less dyeability. Keeping in view that the pretreatment of khadi cotton with cellulases, swelling agents and combination of cellulases and swelling agents before dyeing improves the colour strength properties, the present study was planned. The khadi cotton samples were treated with optimized conditions of enzymes and swelling agents. The optimum pH, concentration, treatment time and temperature selected for the acid cellulase enzyme treatment were 5.5, 1.5% (owf), 45 minutes and 50°C, respectively whereas in case of neutral cellulase enzyme, it was 7.5, 2.0% (owf), 70 minutes and 70°C respectively. The optimum concentration, treatment time and temperature selected for sodium hydroxide treatment were 20% w/v, 60 minutes and 60°C, respectively. In case of ethylenediamine, 80% w/v, 60 minutes and 70°C were selected as optimum concentration, treatment time and temperature, respectively. In case of zinc chloride treatment, the optimum concentration, treatment time and temperature were selected as 80% w/v, 60 minutes and 70°C. 5 g Butea frondosa dye extracted for 75 minutes gave best results on khadi cotton when dyeing was carried out for 90 minutes It was observed that out of various concentrations of mordants used with Butea frondosa dye, best shades of colour were obtained by using 0.04 g of Alum, 0.01 g of Copper sulphate, 5 g each of Baboolbark.On optimizing the method of mordanting, best results were obtained with Butea frondosa dye when samples were simultaneous mordanted and dyed with Alum, Babool bark and Alum. Pre-mordanting was selected for Copper sulphate. . It was found that for all the enzyme treated (acid and neutral cellulase) as well as swelling agents treated (Sodium hydroxide, Ethylenediamine and Zinc chloride) samples, the colour strength and colourfastness was increased in comparison to the untreated samples.

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27

Meena, H. C., D. B. Shakyawar, and R. K. Varshney. "Tensile and Frictional Properties of Wool-Cotton Union Khadi Fabrics." Journal of Natural Fibers 17, no. 9 (January 31, 2019): 1378–89. http://dx.doi.org/10.1080/15440478.2019.1568348.

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28

Sim, Huigi. "Were civil justice of Choson dynasty kinds of khadi justice?" Wonkwang University Legal Research Institute 34, no. 3 (September 30, 2018): 67–84. http://dx.doi.org/10.22397/wlri.2018.34.3.67.

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29

Bahuguna, Archana, and Alka Goel. "Developing standard size chart for males (18-26 years) through anthropometric survey." ASIAN JOURNAL OF HOME SCIENCE 15, no. 2 (December 15, 2020): 242–46. http://dx.doi.org/10.15740/has/ajhs/15.2/242-246.

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The aim of this study is to establish anthropometric data for Khadi industries of Uttarakhand in order to promote Khadi stitched garments amongst male youth. Data were collected from all of the geographical regions of Uttarakhand i.e., High hills (>2500 m. altitude), Middle hills (1000-2500 m. altitude) and foothills or plains (<1000 m. altitude). Totally, about 1080 measurements of male students (18-26 years) were collected. Data purging process has been carried out before using it for developing standards. Data collected were analysed using percentile base for the 5th, 50th, and 95thpercentile. Based on the percentile, standard size chart was developed. Visible difference has been observed on standards when compared with USA and Italy standards for the same measurements. This proved that further studies should be conducted for other age groups not only in the male but also in the female category.

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30

Jha, Dr Veena, and Dr Alok Bansal. "Effect of Select Demographic Variables on the Purchase Decision of Khadi Cloth." International Journal of Trend in Scientific Research and Development Volume-2, Issue-2 (February 28, 2018): 617–27. http://dx.doi.org/10.31142/ijtsrd9437.

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31

Tyagi, Deepa, and Pankaj Chabra. "Acceptability of Khadi Fabric Dyed With Antibacterial and Antifungal Natural Dye." Journal Global Values 11, no. 1 (June 30, 2020): 73–83. http://dx.doi.org/10.31995/jgv.2020.v11i01.010.

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32

Tiwari, Adya, and Meenu Srivastava. "UV protection properties of cotton Khadi fabric using Eucalyptus globulus dye extract." ASIAN JOURNAL OF HOME SCIENCE 14, no. 1 (June 15, 2019): 32–38. http://dx.doi.org/10.15740/has/ajhs/14.1/32-38.

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33

Tyagi, Deepa, and Pankaj Chhabra. "Visual Evaluation of Khadi Fabric Dyed with Antibacterial and Antifungal Natural Dye." RESEARCH JOURNAL OF PHILOSOPHY & SOCIAL SCIENCES 46, no. 1 (June 30, 2020): 93–103. http://dx.doi.org/10.31995/rjpsss.2020.v46i01.11.

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34

Khan, Saba, and Fehmina Khan. "Economic Empowerment of Women Working in Khadi Village Industries (KVI) in Aligarh." Journal of Exclusion Studies 5, no. 2 (2015): 160. http://dx.doi.org/10.5958/2231-4555.2015.00013.3.

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35

Verma, Chetna, Anushka Gupta, Surabhi Singh, Manali Somani, Ankita Sharma, Pratibha Singh, Surya Bhan, et al. "Bioactive Khadi Cotton Fabric by Functional Designing and Immobilization of Nanosilver Nanogels." ACS Applied Bio Materials 4, no. 7 (June 11, 2021): 5449–60. http://dx.doi.org/10.1021/acsabm.1c00159.

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36

Chauhan, Neha, and Nisha Arya. "Study on modification of properties of cotton Khadi fabric by enzymatic treatment." International Journal of Chemical Studies 8, no. 6 (November 1, 2020): 2833–35. http://dx.doi.org/10.22271/chemi.2020.v8.i6an.11265.

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37

Shakya, Akriti, and Charu Swami. "Designing for Khadi kurtis inspired from Mughal silhouettes for contemporary women wear." International Journal of Home Science 7, no. 2 (May 1, 2021): 01–07. http://dx.doi.org/10.22271/23957476.2021.v7.i2a.1138.

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38

M, Dr Namrata, and Dr Shailaja D. Naik. "Effect of bio-finishes on designer’s naturally coloured cotton khadi stripe fabrics." IOSR Journal of Polymer and Textile Engineering 1, no. 3 (2014): 30–36. http://dx.doi.org/10.9790/019x-0133036.

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39

SINGH, ANITA, and PRIYAMBADA TRIPATHI. "Fusion of batik printing and screen printing on Khadi saree using geometrical motifs." ASIAN JOURNAL OF HOME SCIENCE 11, no. 2 (December 15, 2016): 429–34. http://dx.doi.org/10.15740/has/ajhs/11.2/429-434.

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40

Kameswari, Ch, and B. Appa Rao. "Performance Evaluation of Andhra Fine Khadi Karmikabhivrudhi Sangham (Afkks), Ponduru in Srikakulam District." SEDME (Small Enterprises Development, Management & Extension Journal): A worldwide window on MSME Studies 20, no. 2 (June 1993): 67–87. http://dx.doi.org/10.1177/0970846419930205.

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41

Motlhanka, Koketso, Kebaneilwe Lebani, Mar Garcia-Aloy, and Nerve Zhou. "Functional Characterization of khadi Yeasts Isolates for Selection of Starter Cultures." Journal of Microbiology and Biotechnology 32, no. 3 (March 28, 2022): 307–16. http://dx.doi.org/10.4014/jmb.2109.09003.

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42

Ahosanul Karim, Md, Md Moniruzzaman, Md Eanamul Haque Nizam, Maria Afrin Shammi, and Md Tanjibul Hasan. "Transformative Adoption of Traditional ‘Kantha’ Embroidery to Modern Fashion Design Through ‘Khadi’ Fabric." American Journal of Art and Design 6, no. 1 (2021): 6. http://dx.doi.org/10.11648/j.ajad.20210601.12.

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43

Ranchod, Sarita. "Khadi - Written on the Body: A Visual Journey into Slavery at the Cape." Agenda 34, no. 3 (July 2, 2020): 118–25. http://dx.doi.org/10.1080/10130950.2020.1783886.

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Vasisht, Mita. "Less Than A Century – More Than A Life Shanta Vasisht: ASwan Who Wore Khadi." Library Herald 55, no. 3 (2017): 247. http://dx.doi.org/10.5958/0976-2469.2017.00016.1.

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45

Roy, Nitish Chandra, Ronglei Luo, A. F. M. Fahad Halim, and Chakma Arpan. "Design and Development of the Fashionable Qipao by Infliction of Hand Made Khadi Fabric." Art and Design Review 08, no. 01 (2020): 49–60. http://dx.doi.org/10.4236/adr.2020.81004.

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46

Safarov, Marat Abyasovich. "Zakir Khadi: The Role of Tatar Madrasahs in His Life and Work (1863–1933)." Tatarica 15, no. 2 (2020): 81–92. http://dx.doi.org/10.26907/2311-2042-2020-15-2-81-92.

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47

Tarlo, Emma. "The Problem of What To Wear: the Politics of Khadi in Late Colonial India." South Asia Research 11, no. 2 (November 1991): 134–57. http://dx.doi.org/10.1177/026272809101100202.

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48

Anspach, Donald F., and S. Henry Monsen. "Determinate sentencing, formal rationality, and khadi justice in Maine: An application of Weber's typology." Journal of Criminal Justice 17, no. 6 (January 1989): 471–85. http://dx.doi.org/10.1016/0047-2352(89)90078-0.

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49

Lakkad, A. P., Dhiraji P. Patel, Dileswar Nayak, and P. K. Shrivastava. "Preparation of Erosion Susceptibility Map of Dhaman Khadi Sub-Watershed in Eastern Gujarat Using ArcGIS Interface." Journal of Applied and Natural Science 8, no. 4 (December 1, 2016): 2196–202. http://dx.doi.org/10.31018/jans.v8i4.1111.

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An attempt has been made to model land degradation in term of water erosion of selected Dhaman Khadi sub-watershed (7710.64 ha.) in Eastern Gujarat, India through Revised Universal Soil Loss Equation using ArcGIS interface. The average erosivity of 30 years (1986-2015) annual rainfall using standard formula was estimated to be 480.63 MJ mm haâˆ’1 hrâˆ’1 per year. The erodibility factor K was computed as 0.236 and 0.177 mtâˆ™hr MJâˆ’1 mmâˆ’1 per unit R respectively for clay loam and clay soils using modified formula.. 20 m Digital Elevation Model was prepared from Toposheet No. F43N10 by using â€˜Topo to Rasterâ€™ interpolation method. The slope length factor L was derived from DEM using Unit Stream Power Erosion and Deposition (USPED) Model. The raster layers of slope steepness factor for slope having < 9 % and â‰¥ 9 % was prepared separately to form final slope steepness factor map. Cover management factor map was derived based on cropping pattern for the various land cover categories of the study area. The standard conservation practice factor values for cross-sloped agricultural lands were assigned to the attribute table of the intersected map of LU/LC and slope maps to prepare the P factor map. Average gross soil erosion was minimum for evergreen forest while maximum for wasteland without scrub. Highest area covered by agricultural land (i. e. 41.54) of Dhaman Khadi sub-watershed having 33.28 tons/ha/yr gross soil erosion needs immediatetreatment to prevent land degradation. Soil loss tolerance limit of study area was used to derive erosion susceptibility map in order to identify the priority of conservation programs. As all the factors of RUSLE was estimated precisely at sub-watershed level, the study could help for rapid and reliable planning of watershed development programs in combination with the use of RS and GIS technology.

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50

Jain, Bharat, and Dolly Mogra. "ECO DENIM VARIANTS OF KHADI: UNLEASHING SUSTAINABLE ALTERNATIVE REVENUE STREAMS FOR COTTON GROWERS IN GUJARAT." International Journal of Advanced Research 8, no. 3 (March 31, 2020): 509–18. http://dx.doi.org/10.21474/ijar01/10658.

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