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Tuesday, December 17, 2013
GRAMNOMICS By Lakshmi Subramanian
courtesy - THE WEEK
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Monday, December 2, 2013
Tenuous lives
Conservation measures have taken away the traditional livelihoods of nomadic tribes in Karnataka.
Implementation of the Prevention of Cruelty to Animals Act and the Wildlife Protection Act has resulted in the Qalandars and the Havadigas being denied the freedom to work with bears and snakes.
AT a short distance from the world famous monuments at Hampi is the village of Hulihaidar in the fertile region of the "rice bowl of Karnataka" in Gangavathi taluk in.Koppal district. Local residents say it was an important town in the Vijayanagara Empire (1336-1646 C.E.) and the seat of a local lord. Today it is home to a semi-nomadic tribal community that tamed bears and used them for street performances. These tribal families are believed to have first settled in Hulihaidar during the Vijayanagara period.
They would travel around, plying their street trade, for 10 months in a year. For the remaining two months - before and during the Islamic month of Moharram they would stay put in Hulihaidar, having grand religious and cultural celebrations with their brethren. The community is known as the Qalandars, and similar communities of Qalandars are spread across the country. (Qalandar, in Islamic terminology, usually refers to a Sufi saint, but it seems to have been used by this community historically. Sometimes it is also spelt as Kalandar.)
The street performers were forced to settle down when their bears were seized under the Wildlife Protection Act (WPA), 1972.The confiscations began in the 1990s, when the issuance of licences was stopped, and continued until 2006 when the last bears were taken away. Members of the community say that they are barely able to survive. Almost all of them are illiterate and do not possess any agricultural land and have become casual agricultural and factory labourers. "We understand that we are not supposed to work with bears and have surrendered them, but we have not been offered any support from the government in the form of alternative livelihood," said Shamad Ali, a Qalandar from Bear Lane in Hulihaidar. According to Shamad Ali, there are 125 households of Qalandars in the village with their family sizes ranging from five to 18. The largest community in the village is that of the Nayaks, a numerically strong Scheduled Tribe (S.T.) community spread across the region. Relations between the Qalandars and the Nayaks are nor particularly amicable. The Qalandars allege that the Nayak-dominated panchayat has meddled with the issuance of Below Poverty Line (BPL) cards to them.
Qalandars also reside in Mangalpura village in Gangavathi taluk of Koppal district (30 households according to a report by the Centre for the Study of Social Exclusion and Inclusion Policy, or CSSEIP, at the National Law School of India University, or NLSIU, in Bangalore) and in Hampinakatte village (54 households) in Hospet taluk in adjoining Bellary district. In all, there are an estimated 489 Qalandar households across Karnataka.
The Havadigas
Similar is the plight of the Havadigas, a nomadic community that works with Snakes (the word havu means snake in Kannada). In other parts of India, Tribes working with snakes are known as per as and they are in a similar situation. With the strict implementation of the laws to protect wildlife, their snakes are regularly confiscated, and community members say they are harassed by wildlife officials. The largest community of these snake charmers in Karnataka lives in Bangalore, in a slum called Havadiga colony.
They told Frontline that they were not being allowed to work even with rat snakes, which are aplenty in wooded areas across Bangalore. Abdul Mastan, a young man in his late twenties, said: "We are basically magicians, using sleight of hand tricks to entertain audiences, but we need snakes to attract a crowd." He later did an impromptu performance using minimal accessories, including a large basket and a bed sheet, in which a child was made to disappear and then reappear. The snakes were missing, of course.
Syed Shabeer, another Havadiga, said they did not have pucca houses to live in. "We have been living in this plot of land allotted by the Bangalore Slum Development Authority for the past 10 years. Before that we were a nomadic community," he said. There are 100 households in the colony. Significant clumps of Havadigas reside in other parts of Bangalore and elsewhere in Karnataka.Informal estimates put their number at 371 households. Many Havadigas have become street vendors and sell flutes and crude dotaras (mandolin).
According to a report titled "Law and Loss of Livelihood: The Havadigas and, Qalandars of Karnataka" by Ajit Kumar and Nadim Nikhat, both researchers with the CSSEIP, the strict implementation of wildlife laws has left these two communities high and dry. Rehabilitation has been inadequate, and members of the community have now become part of India's vast informal market economy with irregular incomes. To add .to their woes, these two communities, who are Muslim, are not classified as Scheduled Caste (S.Cs) or S.Ts though their socio-economic condition and their historical lack of access to avenues for development should mark them out as targets for policies of affirmative action and other state benefits. While the Havadiga community is listed as an OBC (Other Backward Classes), the Qalandars do not even figure on this list, which is anomalous because several thriving castes in Karnataka are listed as OBCs.
Some civil society activists say the wildlife laws are insensitive to traditional trades and do not address the issue of livelihood for communities that lose their traditional means of income. The right to livelihood, they point out, finds mention in the Directive Principles of State Policy. Besides, the rights of indigenous people have been recognized under the United Nations Declaration on the Rights of Indigenous People, which was adopted by the General Assembly in 2007.
A journalist who grew up in the city of Bellary remembers the Qalandars well. He said: "As a child, I remember them bringing their bears to jatras [fairs], and they were surrounded by an excited crowd of children and families. They also distributed amulets."
The plight of these two communities is part of a larger struggle by the nomadic and denotified tribes across Karnataka and India, and they should be offered commensurate benefits. The main grouse of activists is that members of the nomadic tribes do not have a sense of identity as they are grouped under a number of categories in different States for the sake of affirmative action benefits. Many severely backward communities who are essentially nomadic have not been categorized as SCs, STs or even OBCs.
Conservation Versus Livelihood
Implementation of two important Central acts-The Prevention of Cruelty to Animals Act, 1960, and the WPA - has resulted in the Qalandars and the Havadigas being denied the freedom to work with bears and snakes. Subsection 3 of Section 39 of the WPA declares wild animals to be government property and does not allow "possession, custody or control" of wild animals without the permission of the Chief Wildlife Warden of the State. According to the CSSEIP report, the Bombay Prevention of Begging Act, 1959, which makes it illegal for anyone to possess wild animals, is also invoked to book cases against members of these communities, Police and Forest Department officials use these legal provisions to seize animals with the assistance of non-governmental organizations (NGOs). In fact, some NGOs have been instrumental in leading the campaign against Qalandars and have also provided an alternative home for seized bears in Bannerghatta in Karnataka.
According to an article in the Economic & Political Weekly of October 20, 2007 (Meena Radhakrishna, "Civil Society's Uncivil Acts: Dancing Bear and Starving Kalandar"), the campaign against Qalandars in Haryana had left the community in the doldrums. It also points out how there have been campaigns against the Saperas, the Bahelias (tribes who work with birds) and the Madaris (tribes who work with monkeys). These communities are not on the S.C. or S.T.list but are categorised as OBCs in many parts of the country.
Kartick Satyanarayan, co-founder of the NGO Wildlife SOS, said it was wrong to blame conservationists for the plight of the Qalandars. Speaking to Frontline, he said: "We informed the Qalandars that working with bears was illegal and helped many of them to secure bail when they were arrested for possessing bears. As an NGO involved in conservation issues, we were concerned about bears but we have done a lot for the welfare of the Qalandar community." To every family that surrendered a bear Wildlife SOS provided Rs.50,000. The Qalandars of Hulihaidar acknowledge this help but point out that the amount was inadequate and is long gone. Satyanarayan said neither the State nor the Central government had done anything to aid the rehabilitation process.
Over the past few years, Karnataka has seen a fledgling movement to organise nomadic tribes such as Qalandars and Havadigas and even those that do not use animals. Each tribe has a few thousand members, and the tribes are spread across various reservation categories; physically, they are spread thinly across the State. This movement is part of a broader national movement to organise nomadic, semi-nomadic and denotified tribes. (Denotified tribes are those tribes that were classified as criminal under the Criminal Tribes Act, 1871.)
According to several scholarly studies, peripatetic communities of traders, artisans and entertainers have always existed on the Indian subcontinent. Endogamous in nature and stubborn legatees of ancient vocations, these nomadic tribes still live on the margins of modern societies. According to an article in the Economic & Political Weekly of January 12, 2002 (Milind Bokil, "Denotified and Nomadic Tribes: A Perspective"), the foremost problem of this group of people is that of correct classification and categorisation as they do not make it to any of the scheduled constitutional categories. It also mentions how, because of their itinerant nature, they do not have a link with the social space of settled society, a fact that needs to be taken into account for any rehabilitation plan to work.
Balagurumurthy, president of the Nomadic Tribes Mahasabha, Karnataka, agrees that the foremost problem is that of 'identity'. "With incorrect classification across the country and scattered members, there is no sense of belonging for the people of these communities," he said. Balagurumurthy is trying to organise a collective of 33 nomadic tribes in Karnataka and make them aware of their rights. He is the first graduate from the Budga Jangamma nomadic tribe in Karnataka.
He also points out another serious problem that exacerbates identity issues. Some nomadic tribes are known by several synonyms, and while one of them might be on the ST. list, their synonyms may have found their way to the OBC list. "When benefits are sought under the S.T. quota, they are told that they are OBCs," he said. He cited examples of nomadic tribes that find mention in both the S.T. and OBC lists in Karnataka-the Shillekyata(performers with puppets), Budga Jangamma (street musicians), Hakki-pikki (bird trappers), Sudugadu Sidda (street magicians), Sindollu (self-flagellators), Chinnadasar (conch blowers), Gantichor (pickpockets) and Handijyogi (pig rearers).
"There was an enumeration done in 1965, on the basis of which these nomadic tribes have been classified, but that classification is useless and outdated now," he said. He added that the problem of the nomadic tribes, who number close to 150 million across the country, could be solved only if a proper census of the communities was undertaken and the Constitution was amended to incorporate a separate schedule for nomadic Tribes.
The demand echoes the recommendation of the National Commission for Denotified, Nomadic and Semi-Nomadic Tribes (NCDNSNT), which submitted its report to the Prime Minister in 2008. The commission also recommended reserving 10 per cent of government jobs for the DNSNT (on the basis of their population, which was estimated to be 110 million). However, the Ministry of Social Justice, under whose aegis the National Commission was set up, expressed "strong reservation" against a new quota.
B.C. Panel Report
The rights of nomadic tribes were endorsed by C.S. Dwarkanath, former Chairman of the Karnataka Backward Classes Commission, who submitted a report in 2010 to the State government towards the end of his tenure. The report was written after a detailed study of 15 nomadic tribes, including the Qalandars and the Havadigas, which was undertaken for the first time. While pointing out how traditional livelihoods of many of these communities were under threat, it made several recommendations, including the setting up of a State Commission for Nomadic Tribes. It also made out a strong case for a detailed socio-economic survey, grant of agricultural land and the provision of special packages to address the specific problems of these tribes.
A careful consideration of the report, which is lying idle with the State Government may be useful. As a first step, the Central government needs to undertake a through enumeration and classification as it would help community members gain a sense of homogeneity and identity. A clear estimate would also help in drawing up policy measures.
Back in Hulihaidar, Qalandar S. Ismail was despondent over the absence of income opportunities. "Please write that we need some land that we can call our own so that we can grow a few crops," he pleaded. The Havadigas had a different request. "All we need is a licence from the wildlife department for possessing one rat snake so that we are not harassed any more. Our lives have become hell," said Babe Saib, an elderly snake charmer.
Vikhar Ahmed Sayeed
Courtesy: Frontline, March 2012
Role of Righteousness and Religion in Social Service and Social Transformation.
When we think of Social Service and Social Work what comes to our mind usually are physical needs of our people like food, water, health, medical services, transportation, communication, etc,. While these are absolutely essential for our physical existence there is something even more important for our happiness, and that of our society. This is character, morality, truthfulness, unselfishness, brotherhood, service mindedness and concern for the wellbeing of fellow citizens in the society.
Unless these moral values are well developed and become part of our life and activity neither can one be happy nor build a good society. "There is a Sanskrit saying "ಯದ್ಬಾವಂ ತದ್ಭವತಿ" As you think it will happen.1 To improve or build a good society one should have good thoughts, good vision and good efforts to achieve it. Nature has endowed each of us with many good qualities, but most of them do remain dormant. To tap these qualities and build up our character right environment and good association would be needed. Dharma or Righteousness and Faith or religion provides this.
It is necessary to be clear what do we mean by Dharma or righteousness and religion or faith.
"Dharma is of complex significance. It stands for those ideals and purpose influence and institutions which shape character of man both as an individual and a member of society. It is the law of right living the observance of which secures the double object of happiness on earth and salvation. Dharma is that which holds together all living beings.
In ethical sense Dharma is the cement which unites woman with man to form integrated structure of society. A mere aggregation of people does not make society just as a mere accumulation of bricks does not make a building. Just as bricks are held together by cement to make a structure so also Dharma holds people together by spiritual force.2 Dharma is essential, because it promote individual security and happiness as well as stability of society. Each man's dharma has its own role in the larger and more complex network of social texture.3 By playing the role of his own dharma man shows awareness of others in society as well. The interphysical aspect certainly contributes to the ethos of society. It is the foundation for the good of individual and the good of social order.
Religion is closely intertwined with Dharma. It not just worships in temples and our houses as guided by our priests. It is the greatest motive power that releases the infinite energy which is in the nature of every man. When we come to spiritual concept that all people are endowed with the same divine (or natural) energy and all are equal then and there religion becomes a real living force. It will come into our nature lives in our every movement, penetrates every porus of our society and become infinitely powerful to achieve good.4 It is good to bring peace for oneself and others. It gives great motive power to do good and a set of principles that relies on spiritual power of its followers. Religion provides moral guidance, a sense that life has meaning and a feeling of shared values with community. Religion involves ethical conduct and a set of values that believes in Dharma.5 Religious values and righteousness inspires social workers to work for the betterment of fellow citizens selflessly.
Dharma has deep roots in our culture. Our ancestors had realized that given several natural differences among people along with manmade inequalities righteous conduct by people along can overcome the consequent difficulties and lived happily.
Righteousness and religion are parts of once culture. Culture of a country depends on the relationship of the culture of those who shaped it and their relationship with the society. Attention is to be given to inculcation of the fundamental basic values of the culture to each person in society. Our Rishis (saints) have told us to follow truth and righteousness so that both individual and social wellbeing can be achieved. It is important to note that though ultimate goal of man is liberation from the bondage of the world the importance of living proper worldly life was never ignored. Prapanchika and Paramarthika are two sides of the same coin. The ancients designed four ashrams of life (Brahmacharya, Grihastha , Vanaprastha and Sanyasa) for the inclusive development of people in succeeding phases each measured fully with moral values and concern for the welfare of all.6
After Mahabharata War when Dharmaraya asked Bhishma how Peace and Order can be established in society and how people be kept happy he was told that by not getting angry, by not deceiving any one, by speaking truth and being just both inwardly and outwardly, living honestly and sharing wealth with the needy, society can be kept happy, strong and peaceful.7 If one practices dharma dharma protects people in fact these values are parts of Dharma.
ಧಾರಣಾತಿ ಧರ್ಮ ಇಕ್ವಾ-ಹುಃ
ಧರ್ಮಾಧಾರಯತಿ ಪ್ರಜಾಃ ||8
Even Upanishads state that all householders should look after society by giving donations to various institutions aiming at social good and participate in tasks concerned with social reconstruction.9 Likewise fundamental principale propounded by Bhagavad-Gita for a good social order was based on social good not just on individual good only.10 It was regarded possible to achieve self realization by performance of one's duty as conducive to socio-ethical code.11 Give something which you can to your society and country rather than seek something from it. The same code of conduct continued to be upheld even several centuries after the epic period. Tiruvelluvar who lived in early Christian period in Tamilnadu said that "man is born as a social being. He alone truly lives as a social being who lives as a social cooperator. He who does not recognize this is to be counted as dead and that there is no price too high to pay for being of service to society."11
Cooperative work and social service help to promote healthy social relationship. Socially useful productive manual work was considered as a healthy and important mechanism for educating in the scheme of basic education.12 Religious and value based education will help our society to overcome inherited Social problems based on work and vocation of people. There are age old prejudices in our society towards certain kinds of manual work. This has given rise to social stratification based on caste resulting in social inequalities and injustice. Inculcation of manual work to our students right from primary school will help remove social inequalities by teaching dignity of labour.
It helps to promote national integration.13 So long as society tries to cure evils by laws, police and force it will not be achieved fully. force against force will not work . They can only be cured by unselfish right conduct. Voluntary social work should be based on morality, Righteousness, (Dharma) spiritualism14 as it inspires social workers to work for the wellbeing of society fully besides promoting character of people.
The socio-religion reform movement in India between the 12th and 19th century clearly provide much evidence to show what important role religion and righteousness can play in promoting welfare of people by fighting against all kind of discriminations in society and promoting equality. Foreign invasions and conquests and internal fights among Indian rulers has caused political and administrative weakness in the early medieval period. Indian society was suffering due to degeneration of Hindu social structure and religion. Discrimination of people based on caste, religion and sex had created much tension among people. High caste people were ill-treating lower classes and Brahmin priestly community was exploiting them financially by forcing on them meaningless rituals and rites. It appeared that the whole society was being held for ransom by these priests. Gradually lower classes rose against caste discrimination, ill-treatment and meaningless and expensive religious practices. At this time a number of saints, scholars and ascetics came forward with genuine interest to reform the society. Through their untiring efforts the cullt of Bhakti was transformed into a forceful reform moment which covered the whole of India.15
The Bhakti movement, the Hindu socio-religious renaissance began with Basavanna who was born in 1131 A.D. In Bagevadi, Bijapur district of Karnataka state. Though born to parents who had a good standing in society, Basavanna even from his boyhood was concerned for the equality, and welfare of all lower classes in society and close interaction with them. He rebelled against then existing social and religious order and strived to achieve equality for all. His goal was "equal status for all and equal share for all"16 Basavanna tried to end exploitation of people by Brahmin priestly class and taught them to think and act rationally. He asked people not to waste their life thinking and worrying about hell and heaven and told them that our good behavior and characters is heaven and bad behavior and character is hell. He also told them not to worry about the dead past and unknowable future but to live in present, do good deeds and to be happy enjoying the good fruits.17 He worked to end untoucability by telling that all people were children of god and hence "All were equal really there was no upper and lower caste. He promoted equal status and good education for women. Many women joined Basavann's reform moment as his disciples and co-workers including the outstanding lady Akkamahadevi and his own wife Nilambike.18 Basavanna opposed all discrimination based on caste, sex, religion and gave sanctity to family relations. He taught people not to depend on any one for their living, to earn their livelihood by hard work and to give some of their earnings to the poor in the society to make them happy. The concept of Kayaka and Dasoha was a cardinal principle of Basavanna. Basavann's teaching appealed to a large section of the society and lakhs of people joined his order. They followed Basavann's ideology and brought about great deal of social transformation through19 their righteousness and religion. Even now large section of Karnataka population are of Basavann's faith and they have been doing good work in providing good education and free boarding and lodging facilities to poor students from all over the state.
But religious and social evils were not confined to any particular region of India. It was wide spread. The condition of people especially gender discrimination was so highly spread and so bad in Bengal that women suffered much through sati, child marriage and denial of education.20 Conflict between faith and reason and exploitation of lower classes by the higher ones had become intolerable. In the eighteenth and nineteenth centuries many great religious reformers, intellectuals and journalists in Bengal founded many institutions to bring about social reforms for the betterment of the people. The spread of English education and liberal ideas also had prepared the background for this.21Most well known of these reformer Raja Ram Mohan Roy who founded Brahmosamaj, and Keshabchandrasen, who founded Prarthana samaja. Raja Ram Mohan Roy helped to bring about the end of the Sati (Burning of widows) and promoted free education to depressed classes. Keshabachandrasen promoted widow remarriage and education for girls. Great reformers like Dwarakanth Tagore, Debendranatha Tagore S. Banerjee and others played important roles in bringing about social reforms. In Bombay presidency also great reformers like Ranade, Chandavarker, Gokhale and Tilak. promoted community relations and women's educations besides awakening national consciousness. Likewise Dayananda Saraswathi, a great reformer, founded Aryasamaja in 1877 which operated from Punjab. The Swami encouraged widow remarriage, women's education and provided low cost education to poor people through his national education programme.22
Other great reformers were Nanak, the founder of Sikh religion, who promoted equality of all people and brotherhood of man, Ramanuja the founder of visistadwaita who allowed depressed classes and other out-castes to visit and pray in temples. "it marked the beginning of the movement to uplift them". Kabir was another great reformer who preached religion of love, equality of man and wished to abolish caste system. He tried to promote Hindu, Muslim friendship parching the Ram and Rahim were the same, and both can be found both in temple and masques.23 Chaitanya too preached universal brotherhood, equality of people, denounced caste system, dominations of priestly class and ostentatious religious ceremonies. Like Meera Bai, through his sole stirring lyrical music he inspired people to pray with devotion and love humanity.24 Work of Ramakrishna Paramahamsa and Vivekananda to educate mankind spiritually and to promote equality and brotherhood of man and oneness and universality of all religion is so profound and detailed it cannot be even summed up here for want of place. Nevertheless I would like to point out that though Ramakrishna Paramahamsa was deeply immersed meditation and prayer for liberation he was no less concerned for the welfare of people suffering around. For instance he was much worried about the miserable condition of women who had been suffering from Inhuman discrimination, denial of social welfare rights and education because of age old blind beliefs of the society. He was convinced that until women were given good basic education neither would they improve nor India would progress. He told Gowrima, his close devotee and follower, "Women of this country are in miserable condition, you should work for their improvement". Gowrima established an ashram named "Sharada Ashram" in Barackpore for girl's education and worked for women's education and training for forty-five years.25 He influenced his devotees and disciples not to bury themselves in seeking their own good but to work for the betterment of the society. Once Vivekananda expressed his wish to Ramakrishna that he wanted to go away to a far off cave to sit and meditate to achieve final liberation and sought his blessings. Ramakrishna was very displeased with this and told Vivekananda "What kind of selfish person are you? You seek only your personal happiness. See god everywhere. Grow like a banyan tree giving shelter and happiness to thousands of people".26 This instruction of his guru was turning point in Vivekananda's life who devote his entire life for the welfare of India. Once Vivekananda said" Progress of India is dependent on progress and development of ordinary people common mans education and training is the only savior. Lakhs of our fellow citizens are living worse than animals. India cannot achieve any progress by keeping these people apart. Our youngsters should follow ideals of service, sacrifice. Service is the best worship that can be offered to Bharatmata.27
Vivekananda had a down to earth perception of religion and spirituality. He knows very well that hunger has no caste, no spirituality. Service to the suffering humanity became a bed rock and backbone of his philosophy. 28
Removal of ignorance and blind beliefs and providing knowledge and education is the best way to help people to strengthen themselves to achieve a bright future for themselves and the society. In the last century Ramakrishnaashrama founded by Swami Vivekananda has been providing good education to several thousands of students all over India besides helping poor students. Free boarding and lodging. Equally important is its role in dissemination of knowledge by making available at affordable prices very good books and literature to all people on Indian culture, religion, philosophy, education, family and society.28
Great spiritual and religious leaders of our time like Bhagavan Sathya Saibaba, Chandrashekara Bharathy Swami of Sringeri Mut, Shiva kumara swami of Siddaganga mut. Tumkur, endeavored to bring about improvement in lives of poor and distressed people by providing free education to their children through their schools and colleges and free boarding and lodging facilities and influencing. People improve their character and morality and to help the community.
Sathya Saibaba when millions of people both in India and abroad sought as a great guru and spiritual master did not himself spend any time in worshiping or observing rituals. His goal was to reform our society through Dharma and to uplift poor and ill placed people from their misery.
Unlike other religious-social reformers Saibaba believed in transforming people in to charactered, morally bound living people with a sincere concern for the welfare of all in the society. His message for all was Sathya, Shanthi, and Prema - truth, peace and love. He urged all to base their activities on Righteousness. He said the most obvious quality in human being is love. He advised "lead your life with love, develop love and live as embodiment of love" serving the poor and ill placed. Saibaba had thousands of wells dug in many villages in India from Bihar to Kerala to provide drinking water to people and also established several colleges and schools to provide free education for people. There are thousands of Satya Sai organization both in India and abroad serving people.29 Love is meaningless if it does not transform itself into service.
Chandrasekhara Bharathy of Sringeri peeta too advised his devotees to improve their character, morality and love for fellow human beings before trying to help others. The Swami said "our country suffers now not for want of religious institutions but for want of people who are prepared to conform to rules. Instead of trying to change the world change yourself. If each individual reforms himself society will get automatically reformed for better. The Swami's message was Dharma should be the basis for all work.30
There is a great deal to learn from the life of Mahatma Gandhi, the freedom fighter and father of the nation, about the role of righteousness in improving our society. An inflexible faith in god had been deep rooted in Gandhi. He was a great devotee of Sri Rama. He once said pluck my eyes I will not be dead cut off my ears I will not be dead, but blast my belief in god then I will be dead." But Gandhi was rooted in god consciousness rather than ritualistic religion. He was primarily interested in the welfare of our people by training them to get employment, ending poverty and removing ignorance through education. Political struggle in which he was fully involved to get independence for India was only the first step in creating Gram Raj to achieve a happier life for the people. Gandhi said that "It would be a mockery to what is call spiritual good in society when stark poverty, misery disease and ignorance are ruling.31
Today there is a great need for all strength and inspiration that righteousness and faith can give us to lift our society from the depth of degradation it has fallen in the last seven decades.
Though India is the world's largest democracy and the Indian constitution declares that all Indians are equal and ensures political, economic and social equality, more than forty per cent of Indians are suffering from unemployment, low income lack of adequate nutritious food, ill health, want of good and quick health services and unavailability of affordable good general and technical education. Though government of India has introduced several economic and social schemes to help poor, poverty stricken, unemployed, under employed and lower middle class people, the funds allocated for their relief and facilities offered to them have not reached or most of them benefited due to massive corruption among administrative officials entrusted with the disbursement of benefits and corrupt politicians with power to allocate the funds. In the last seventy years corruption, immorality and unconcern for real social service have increased. Most of our political leaders have been unable to enforce discipline as themselves are not righteous.
They have to be taught how great role Dharma played to keep our people happy in ancient India. Dharma had the highest place. Even king was not above law or dharma. In fact dharma constituted the essence of kingship. The kings were thought that happiness of people was the happiness of king. His own happiness was not dear what was good for people's happiness was good for the king also'
"ಪ್ರಜಾಸುಖೇ ಸುಖಂರಾಜ್ಞ ಪ್ರಜಾನಾಂತಚಹಿತೇ ಹಿತ
ನಾತ್ಮ ಪ್ರಿಯಂ ಹಿತಂ ರಾಜ್ಞಾ ಪ್ರಜಾನಾಂತ ಪ್ರಿಯಂಹಿತಂ" 32
Moreover as our people are progressing in education, and technology most of them are taking to western materialism and ways of life and acquisition of wealth illegally and corruptly to satisfy their needs even when it is hurting other members of our society. More ever as in our democratic system as every citizen has a right to act as he desires. Many are exploiting liberty for their licentious behavior. Declining morality in administration and politics has increased injustice and is weakening our social fabric. These developments have been badly influencing our younger generation's character, mode of thought and behavior further weakening our society. When our thoughts. Values And character is influenced by righteousness our families, and society gets reformed for better making it possible to live happier.
Why is our society affected by so much misery asked Buddha. It is because of our selfishness. To remove selfishness and to divert our energy to service of the society Dharmic teaching is necessary. Dharma should become the foundation as well as guide to reform society.
References
1. Dr. S. Radhakrishna, the Heart of Hindhusim, 1998, p 1-9
2. Romila Thapar, Ancient India Social History, Satpata Brahman P 24-26, New Delhi; Reprint, 2009.
3. D.H.M. Marulasiddaiah, Samudaya Sangatane, I.B.H.Prakashana, Bangalore. p-1-5
4. C.Rajagopalachary, TiruValluVar, Bhavan's Book University, Mumbai, 2008, p.34-35
5. Swami Tapasyananda, The Four Yogas of Swami Vivekananda, Ramakrishna Mutt, Madras, 1979. P.150.
6. Swami Raghunathananda, Democratic Administration In The Light Of Practical Vedanta, Ramakrishna Mutt, Mysore.
7. Prof. M. Krishnamurthy, Mahabharathakaladalli Samaja Mathu Rajadharma, Bangalore, p-9, 2009
8. Dr. Narasimhamurhty, Hindu Dharma Mathu Samskruthi, Kundapura
9. Balbit singh. The Philosophy Of Upanishads, Arnold Heinemann, Delhi, 1983, p-80
10. Ibid
11. C.Rajagopalachary, TiruvelluVar, Bhavan's Book University, Mumbai, 2008, p.34-35
12. V.R.Hiremutt, Education Through Socially Productive Work. Revanna Siddaiah Prakashana, Bangalore – 1983
13. Swami Vivekananda, Buddha and His Message. Advaitashram, Delhi. 3rd Editon, 2009,p-16
14. Prof. M.S. Krishnamurthy, Mahabharata Kalada Samaja Mattu Rajadharma, Institute Of Political Excellence Bangalore. 2009, p-9
15. J.L.Mehta. Advanced Studies In The History Of Medieval India. Sterling Puml Sheres, Delhi 1983. P.187-188
16. B. Virupakshappa, Dr Vidya Shankara, T R Mahadevaiah. Vishwa Jyothi Basavanna Basava Sammathi, Basava Basavanna Bengalore 2007-2099 P51-90
17. Ibid
18. Marulasiddiah, Elephant In The Mirror, Academy Of Social Science, Bangalore–1900,P51-53,76-86
19. Marulasiddiah, Ibid
20. H.M.Marulasiddaiah, Paschatya Chintakara Dristiyalli Bharatiya Samaja. Pragathi Graphic, Bangalore, 2010. P-102-3
21. S.C.Roychodhary Social Cultural And Economic History Of India. Medieval Age. Surjeet Publication. New Delhi. 1978. P.88
22. Ibid
23. Advanced Study Of History Of Medieval India. Op.Cit
24. ಸ್ವಾಮಿ ಹರ್ಷಾನಂದ, ಪ್ರಾಚೀನ ಹಾಗೂ ಮಧ್ಯಯುಗದ ಹಿಂದೂ ಸಂಸ್ಕೃತಿ, ನಿತ್ಯಾನಂದ ಪ್ರಕಾಶನ -2005
25. Pravrajira Atulaprana, Sree Bhaktarige Ramakrishna Bodane" ಸ್ತ್ರೀ ಭಕ್ತರಿಗೆ ರಾಮಕೃಷ್ಣರ ಭೋದನೆ.
26. Swami Raghaveshananda, "Adhunika Yugakke Ramakrishnara Upadeshagalu Prastutave?", Viveka Prabha, Op.Cit.P32-32
27. Swami Vidyatmananda" What Religion Is In The Words Of Swami Vivekananda Adwaitashrama, mayawati , Calcutta.1972.
28. Ibid
29. Ramachandra Rao, Sringeripeetadha Manikya. Op.Cit, Anil Kumar Kamaraj, Sai Vedam, Sathya Sai Book Publication Tustm, Prasanthiniliyam.2008
30. Prasanthiniliyam, 2008
31. ಮೋ.ಕ.ಗಾಂಧಿ. ಆತ್ಮಕಥೆ ಅಥವಾ ಸತ್ಯಾನ್ವೇಷಣೆ, ಬಾಷಾಂತರ ಗೋರೂರು ರಾಮಸ್ವಾಮಿ ಅಯ್ಯಂಗಾರ್ ನವಜೀವನ ಪ್ರಕಾಶನ 1995 ಪು.508-515
32. A.J. Altekar, Society and Government in Ancint India, Motilal Benarasidas Publication, New Delhi 1949, p.07
Dr.K.V. Ram
Rtd Professor
Problems Faced By Women And Children In Slums Of Bangalore- Plausible Remedies
Abstract: The paper presents definition of slum in the national context and the problems faced by slum occupants in terms of health and hygiene, the living conditions and the social issues. Special mention is made about the scenario in Bangalore and the efforts by some activist's and organizations towards betterment of the slum inhabitants and the areas.
For the past few decades, the question is of increasing slums, particularly in urban areas which has been debated in various forums. Extensive studies and research is carried out by prestigious institutions like Indian Institute of Management(IIM) and Civil Society Organisations (CSO) have come out with startling statistics about the growth of slums. The subject "Slums" has assumed greater importance in the wake of 74th amendment to the Constitution of India and implementation of JNNURM (Jawaharlal Nehru Urban Mission).
Slums have attracted the attention of the Government and the policy making bodies at least since 1956. The Slum-Area Improvement Clearance Act (SAISA) which came into force in 1956 tried to control the growth of slums.
The definition of 'Slum' varies from country to country. In India each state has its own definition of 'Slum'. The National definition of 'Slum Areas' was set up by the SAICA of 1956, according to which the slums are the places where buildings:
a) In any respect are unfit for human habitation.
b) Are by reason of dilapidation, over crowding, faulty arrangement and design of such building, narrowness or faulty arrangement of streets, lack of ventilation, light, sanitation facilities or any combination of these factors which are detrimental to safety, health and morals.
The census of India defines a slum as a compact area of at least 300 in population or about 60 to 70 households of poorly built congested tenements in an unhygienic environment usually with inadequate infrastructure and lacking proper sanitation and drinking water facilities. Migration is one of the main reasons for development of slums. Slums grow as a result of migration from rural areas to more developed areas by people looking to earn more through higher paying manual labour compared to the low returns life of agriculture.
Health, Hygiene and Sanitation
Slums are looked upon as wretched areas with dirt and diseases and centre of criminal activities. Slums becomes a major health concern, because residents of sums live in overcrowded situations. They live in dirty floor and poor ventilation which will lead to rapid spread of respiratory and skin diseases. Lack of safe drinking water facility facilitates the spread of water borne diseases. The people make use of common public taps or wells and wash their clothes and utensils near the open drains increasing their chances of becoming a prey to bacterial and viral diseases. The presence of stored water further promotes the breeding of mosquitoes and diseases such as malaria. The common diseases in this class are like cholera, infectious hepatitis, diphtheria, chicken pox, measles, flue, plague, Sexually Transmitted Diseases (STD), Acquired immunity deficiency Syndromes (AIDS), Tuberculosis(TB). Absence of latrines is a major health problem. One more common problem is nutritional deficiency. Death and illness among slum women is from reproductive causes like pregnancy, child birth and abortion. In spite of the laws made by the government age at marriage is not raised. Poor utilization of the reproductive child health services provided by the government , lack of awareness regarding birth spacing, very low use of contraceptives are some of the reasons for population growth in slums.
Slum population scenario
Slum population lives in huts constructed with unconventional materials like untreated waste wooden planks, gunny bags, polythene sheets, bamboo mats, etc., used for walls as well as for roofs. In slums the main source of water are hand pumps. In many cases a number of persons share one toilet with open drains on almost all sides of the huts. They have no access to bathroom facilities. Majority of the people in slums belong to lower socio economic classes and have migrated to the city with the hopes of better means of livelihood. Having basically no education, skill and work experience, they have no choice in the competitive job market and take up lowly paid jobs such as construction labourer, domestic servants, casual factory workers etc.
Social problems and moral apathy
Alcoholism is a disease endemic to slums and it leads to moral and economic degradation and also it results in serious health problems. Slum residents come from villages to cities look for better jobs. Most of them are illiterates. Due to poverty women will be forced to work out side the house. Usually they take up jobs like selling vegetables, doing some hold works in nearby areas, working as Ayahs. Viewing themselves as temporary workers they are un willing to make any changes to improve their lives. Due to poverty and illiteracy the slum women knowledge regarding reproductive health is pathetic. Sometimes Women and female children are forced to become prostitutes in order to buy their necessities of life. Even though these women fall sick frequently they do not go for proper treatment due to fear of losing their income in case, they were advised rest by doctors.
Education
Primary schooling through Corporation Schools is a free educational system provided by the Government of India. Researcher Mr. Vydyanathan Lakshmanan writes that this education again depends on various personal factors like availability of funds, interest in studies, family situations, etc., Drop outs are high, and many students do not continue beyond 7th standard. Providing suitable facilities to pursue their education is the only remedy.
Slums are products of failed politics, bad governance, corruption, inappropriate regulations, dysfunctional and markets, unresponsive financial systems and a fundamental lack of political help. About 30% of Bangalore population live in slums. Around 400 slums have been set up in open areas, such as along railway lines or on pavements or in informal settlements scattered across the city. They prefer to stay at places where they can find work as cleaners, laborers, rag pickers in nearby areas, in order to reduce the cost of travel.
According to Bruhad Bangaluru Mahanagara Palike (BBMP) commissioner Mr.Siddaiah 30 to 40% of Bangalore's population is living in sub human conditions in slums. Bangalore has more than 1000 slums, but not all of them have been notified as slums. Some have been facilitated by good drinking water, drainage and other civic amenities
Bangalore slums vary in size and population. Ambedkar circle slum has just 60 persons, where has Pillaganahalli slum near Gottgere in South Bangalore has over 2,258 households. Though Ullal is the second largest in households (2070) The third largest is Ashrayanagar slum located in Rajarajeswarinagar with 1379 households.
APSA,s( Accredited Social Health Activists) initiative took the form of 'Nammane' which began in 1991. It provides help and appropriate alternative for children from a variety of difficult back grounds like child laborers, street children, child victims of domestic violence, child victims of physical or sexual abuse, abandoned or runaway children, children in distress, or rescued from dangerous situations. These children receive a safe environment, care, counseling and alternatives which may help them retrieve some part of their childhood. APSAs is encouraging these children by making a systematic effort to put them back into regular school system with variety of modules of formal and non-formal education. APSA is serving about 2000 children each year. More than 50% of the children are graduates or acquired suitable training and are suitably placed.
APSAs is currently running 3 child labour centers at Manjunathanagar, Rajendranagar, and Byappanahalli. It is also involved in social mobilization formation of groups and sanghas of women and youth in the slums towards realizing their basic rights like drinking water , sanitation, ration cards, voter's list, etc., Long term programs like legal Aid, leadership workshops, land issues, health issues, housing, etc., are taken up in 10 slums of Bangalore and 30 slums of Hyderabad.
Certain Self Help Groups (NGOs) are working on organized savings and credit activities in the slums with an aim of brining about a qualitative change in the lives of families in the slums through economic empowerment.
Mrs Rashmi Madhav Prasad and a team of activitists from the "Society for Peoples Action for Development (SPAD) have reported 2 case studies where 2 ladies were denied of proper medical care and admission when they went to hospital for delivery. Because of their heartless behavior one has to lost her child and the other one has to deliver the baby in the toilet
The SPAD president Augustine C Kaunds has said that the public health system should be accountable to the poor and they should not be deprived of their fundamental right to health care.
Mr E Premdas member of Jana Arogya Andolana, an NGO, has expressed shock at the state of BBMP hospitals and health centers. He has also expressed his deep feeling that institutional deliveries are still a distant dream for poor people though the city is over flowing with health and medical professionals.
Women's Court in the slums of Bangalore
The 'Naari Adalat' the first women's court was held in the narrow streets outside people's houses with members of the community sitting on mats on the ground. People gathered to discuss about their grievances. Women from 'Self Help' group were encouraged to take responsibility to provide financial help, moral support and educate them in solving domestic violence's. Many other associations like , Namma Mane, Vikas, Inchara, Makkalamane, Makkala Sahayavani, Hasiru Sangha, Child labour Centers, etc., are involved in helping women and children in slum areas.
Currently one third of the population resides in slums. Many younger generation's irrespective of gender express their deep interest in educating their children. The Government is trying to provide basic essentials in the name of ' Public Health and City Beautification' scheme. But still politicians look at slums as 'Vote Banks'. Local authorities, the NGOs who are working for upgrading slums should work in close co-ordination with Government and play a vital role in making certain regulations like:
• Fixing a minimum wage.
• Providing medical facilities and counseling services.
• Improving existing condition of slums.
• Providing basic amenities like schooling, proper sanitation, drinking water, etc.
• Providing counseling services to minimize social evils like crime and prostitution.
Reference:
1. Micro-finance and women's empowerment; programme and policy review (2007)
2. News letters of CIVIC
(No.6, Kasturi Apartments, II Floor, 35/23 Longford Road Cross, Shanthinagar, B"lore-25)
3 Various internet websites
S. Sunanda
CMTI, Tumkur Road
Bangalore-560 022
Is Social Work A Profession In India?
The platinum jubilee of social work education was observed in 2011. The establishment of the Sir Dorabji Graduate School of Social Work marked the beginning of education for "professional" social work in India. Subsequently, the School of Social Work became an institute of social sciences to accomodate other courses. Starting "job-oriented" MSW and even BSW courses in colleges across the country is now common. The recent trend is the proliferation of Social Work degrees by the directorates of distance education. Who bothers about the quality of education so long as the flow of money is uninteruppted ? Yet Social Work graduates are in demand in different social and corporate sectors. Many are in lucrative positions of authority, while many others work with children, women, elderly, the differently-abled, the mentally challenged, the HIV-affected, and other disadvantaged groups enabling them to transform their lives.
The conservative social workers assert that social work is a profession. But there does not seem to have social acceptance of this claim. There is no doubt about the professional status of medicine and law. It is not so with social work, though some of its characterstics are similiar to law and medicine.
1) There are no rigorous , formal educational requirements for entry into the "profession of social work".
2) There is no system for accrediting social work education or licensing social work practitioners in India unlike in the United States. Bar Council of India and Medical Council of India are statutory regulatory bodies of law and medicine, respectively. A similiar council for social work has been demanded by social workers without any response from the government.
3) Social workers do not have specific clients as they are called upon to serve many types of stake holders : individuals, families, organisations and communities.
4) There is absence of a definite code of ethics for social workers like the one for doctors that is enforceable by peer review.
5) Social workers do not have the professional symbols as those of the medical or legal practitioners.
Some of the requirements of the profession are adapted from Edgar Schein, former Professor of MIT's Sloan School of Management, who disputes the claims of "management" as a profession. In India, spread of Social Work courses has been haphazard. The Association of Schools of Social Work in India, a voluntary body, is almost defunct. The Indian Association of Trained Social Workers was dissolved years ago. In its place , there are some "professional" groups in some cities. It is disturbing that many Social Work graduates in the human resource management field in the corporate organisations are not comfortable with the social work identity; they prefer to be called HRM graduates. The professional status of Social Work in India, as of now, is a BIG QUESTION MARK. But, to be a committed social worker the professional tag is not necessary.
T.K. Nair
Rtd. Professor of Social Work,
Chennai
Dr. K.V.Sridharan – Social Work Educator
A colleague and a good friend
Dr. K.V.Sridharan, whom I used to call Shree, was a conversationalist, non-conventionalist and a person with great untapped potential. Born to a school teacher of Mangalore origin he had his early education in Kodungalloor, Kerala, where they lived since their forefathers migrated along with several Konkani Brahmins during the invasion by Tippu Sultan of Mysore. For his Intermediate studies he moved to Palghat. Thereafter he came over to Madres and joined the Presidency College for B A Hons in Economics. After graduation he joined the Tata Institute of Social Sciences, Bombay, for Professional Social Work Training and completed the training in June 1953, with specialization in Labour Welfare and Personnel Management.
Professional life - Life at MSSW
It was July 1953 that he came and met me at the madras School of Social Work, looking for a job. Those were the early days of the Madras School of Social Work and therefore we had a few vacancies. I advised him to meet Mrs. Mary Clubwala Jadhav, Hon. secretary, which he did. Dr. K.V.Sridharan was selected as an Assistant Lecturer and we three – one from the Delhi School of Social work (Mr M Vishwanathan), one from the University of Baroda (myself) and one from the TISS (Dr. K.V.Sridharan) worked very closely to build up the MSSW in conducting Diploma training programmes effectively.
This was a period I got to know more about him. I found Shree a very intelligent person and also a good sportsman. I got used to playing with him in the field and found him to be good at games and will beat me in table tennis and Shuttle Cock even though I was known as a good player in these. I found him to be a good writer and an eloquent speaker on the subjects pertaining to Social Work.
After three years of working in the Madras School of Social Work, Dr. K.V.Sridharan applied to the US Education Foundation for a Fulbright Scholarship to go for higher studies in USA in the year 1956, he was awarded the prestigious Fulbright Scholarship to join the Ohio State University in Columbus, USA, to do his graduate studies. Later, instead of his master's degree, he got admitted directly for his PhD. With about 4 years of work he got his doctoral degree in social administration. He worked for one more year to get work experience in USA.
After MSSW
He came back to Madras and as his contract with the Madras School of Social Work was over in 1957, he was without a job and was hunting for a good job. Those were days when the community or the public not having any knowledge of Social Work as a profession.
With my contacts in the USEFI (US Education Foundation in India) in Delhi, I talked to the director Dr (Ms)Olive Riddick to see whether Dr. Sridharan could be placed in her office. Dr. Sridharan was given a small assignment and he later got into the Cleveland International Youth Exchange Programme as its organizing secretary. He worked there for two years and when that job was over, he was again unemployed.
He joined the National Institute of Social Sciences in Bangalore – a Postgraduate School of Social Sciences, as its Director. After working for a few years he had some difference of opinion with the founder of that organization and he had to leave that position too. Since then Dr. Sridharan was unemployed and was doing consultancy work.
Later Dr. Sridharan joined the Viswa Yuvak Kendra, New Delhi, as its Director / Secretary where he worked for three years. After leaving that he settled in Bangalore and was mostly doing voluntary and consultancy work.
Awards
Dr. Sridharan was very popular among foreign students in Columbus in Ohio University. There he was awarded the prestigious "Sphinx" (Inscrutable person) award as a popular student. I understood he was also the recipient of an award by the Rotary Club in Bangalore.
My Impression about his
performance
Dr. Sridharan could get along with anybody and was a good conversationalist. He created a good impression of himself with anyone who met him. As a good friend, I advised him several times to be more serious minded and regular in his work as he is very casual at work.
Another example of his lethargy is that he submitted his M.Lit thesis at the last minute after five years to the University of Madras. He was not very organized in his personal life and that was reflected in all the jobs he was engaged. Hence all the employers remarked of his lethargy and lack of seriousness.
While he was working in Bangalore, he found his companion Dr.Uma and since then he was completely dependent on her for all his activities. I used to wonder whether he did the right thing with the choice of Dr Uma, who was a dominating person and possessive too. But they were a happy couple.
Dr. Uma was a medical doctor and she had many talents. She gave up her medical practice after her marriage. She could write short stories in Telugu on current topics including social problems and social illness. She was an artist and could make artistic clay models. Together they could have been ideal couple for the growth of the social work profession.
Dr.Sridharan was a non-conventionalist. He and Dr.Uma had a live-in relationship. I advised him to go to a Priest and get a simple marriage conducted in temple which I believe he refused. He could speak many languages – English, Hindi, Telugu, Tamil, Malayalam and Konkani (no Script). Hence he was a versatile person. He could have shined in India as an eminent educationalist. I am very sorry to mention this in my remarks about Sridharan that he didn't make a good impression of himself on any of his employment. He used to complete the tasks assigned to him only in the last minute, under pressure and persuasion. I advised him from time to time to complete his work in time so that his employers will be satisfied and people who recommended him will not be blamed. He did not prove effective as an Executive.
If I have been too critical of my friend i am sorry for myself. I didn't want to flatter a friend who could not use his potential for the benefit of mankind. In spite of all the weakness of Dr.K.V.Sridharan, I continued to be his best friend. May his sole rest in peace!
My last meeting with him
Two weeks prior to his death I visited him at Bangalore and spent considerable time with him talking about various things. He was repenting for many of his inadequacies and inability of not living up to the expectation of people. When I visited him last he was bedridden and I asked him what was really wrong with him as he was two or three years younger than me. When I talked to him I found that his days were numbered and later when I visited Dr.Uma, who was also sick and bedridden, she told me that his end was near. I am really sorry that a person of good talents could not do justice to his profession or the posts he held. In his passing away I lost a very close and dear friend.
Dr.K.V.Sridharan had no worldly possessions. He never aimed for anything. The couple decided not to have any children. He had one acre pricey land in Kodungallur in Kerala which he donated for the Ramakrishna Mission and when I asked why he did not keep the land for a house of his own, he said that he did not want to leave any worldly possession in his native place.
After donating the land to Ramakrishna Mission he lived the rest of his life in Bangalore in a rented house.
After His death, within a couple of months, Dr.Uma also passed away. This sad news was conveyed to me very late and so I could not attend the funeral.
Dr.K.V.Sridharan did not leave any foot prints behind in spite of his versatile abilities and talents. Very sad!
" I shall pass thru this World but once; any good thing therefore I can do, or any kindness. I can show to any human being, let me do it now, let me not defer it or neglect it, for I shall not pass this way again"
-Stephen Grellet
Prof K.N. George
Formar Director and Hon secretary, The Madras
School of Social Work, Chennai – 600008
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