Few facts and findings

Midday Meal and Education

2012-02-08T22:53:00.000-08:00

Jyoti Sonia Dhan
The genesis of midday meal started since back in 1923 when Madras Presidency started cooking meals for children in the corporation school in Madras city, Tamil Nadu. Then after K.Kamaraj who was Chief Minister of Tamil Nadu brought the scheme to large scale in 1960. K.Kamaraj had logic behind expanding midday to large scale because he acquainted with a child who was grazing animals in the field rather then going to school. After interacting with child he found child was hungry. Hence, midday meal started. Then after, midday meal became universalized by another chief minister of the state Dr. M.G Ramachandran. Hence, midday meal was introduced in primary and secondary government school in 2001 under Supreme Court order, later its was universalized in 2005.

While talking about education to all, this is a good initiative. It indeed attracts children from those sections of society who are considered as marginalized both in terms of economically and historically. The free lunch schemes has special objective such as protecting children from classroom hunger, increasing school enrollment and attendance, addressing malnutrition, reduce the gap of caste differences and women empowerment.

The growth of a child is directly related to physical and mental health which has its relation with nutrition it takes. And other aspect is quality of education. These tender age needs nutrition to develop brain to become receptive to words and letter narrated in the classes. The lesser nutrient intake creates weak brain. It has being found many often for economically backward communities; their children hardly take nutritional foods. The traditional food habits have expired due to the non availability food in their surrounding and purchase of nutritional food many cannot afford it. It has also relation to the depletion of natural resources in terms of forest produce in terms of fruits, nuts, roots, flower and leaves. This is where malnutrition takes it’s speak stage among children.

In India Bio diversity board has collected more than 5000 species containing nutritional value. These are available almost in every part of the country. The forest communities have access to these nutritional groups of species but unfortunately depletion of forest has reduced to few or negligible. This had changed the eating habits and was more attracted towards produce outside the regional area. Some afford to pay to avail it while some satisfy by consuming less profitable regional produce. However, midday meal in every aspect fulfills the nutritional aspect of child.

According to department of school education and literacy under minister of HRD, in Jharkhand number of institution serving midday meal is near to 78% during 2010, average number of children availing midday meal is 79%. The availability of food grains for the state was 72% of the food grain allocation and utilization was only 63% which means many food grains were not disbursed to various districts.

The nutritional aspects include 400 calories and 12 grams of proteins to be given to children for their development. The quality of midday meal is an issue in many places where shortage of food supplies more than that content of the nutrient value. The poor quality landed with much protest where children complained of nails or lizards. The food given was also not according to the menu list. More than that corruption in midday meal scheme in many district to much extent created failure of midday meal. Inspite of all odds midday meal did worked but question of reaching to difficult areas is consider as target. Therefore, government adopt PP model (public private partnership).

The interesting aspect about midday meal is whether it will enhance quality education. Though enrollment has increase and children are into the school but it has other issues of school which did not provide quality education. There are issues of availability of books, teacher student ratio including subject wise teacher. The midday meals itself do not assured quality education. It can satisfy hunger but not knowledge. The school with single teacher attracts children only during the meal time. Therefore, quality education as well as nutritious food needs to go side by side.

Another area is caste discrimination which rules our society and it has created lot of discrimination while preparing food and serving it. In many schools a dalit women cannot prepare food or serve food to upper caste or an upper caste women never serve the dalit’s children. The areas where social activist are advocating for right to education some changes is visible while many places things remained the same.

The new entry of private parties is remarkable as long as they serve to provide nutritious food as social initiatives. Once these parties start demanding price for the lunch, these children from economically marginalized communities will go back into their original position, consequently drop out.

However, what ever the model adopted to achieve education for all, inclusive methods can only create bright generation. Midday meal alone cannot assure right to education the other alternative like livelihood of children parents should be provided through constitutional rights then only children will have access to education.

Challenges in education : Context to Jharkhand

2010-11-17T23:41:00.000-08:00

By Jyoti Sonia Dhan

Education can be said as to develop knowledge, skill, and character. Education could be seen as wings for the progress of the human being. It helps individual to attain intellectual, physical and spiritual or emotional progress. Education not only creates better human being but it also contribution to transformation of the society.

Moreover, there are two aspects of education one is formal education through schools and colleges and other is non formal education which is environment where the child grows to adult. There is difference in two forms of education one speaks of skills and other about values. The education is incomplete without both. The skill is required for better livelihood option and for that minimum amount of formal education is required through degrees and certificates. The other parts talk of values which are required for humanity and for just society.

The Right of children to free and compulsory Education Act 2009 were launched in 1st April 2010. It was great development to India when it is planning to reach the paradigm of development across world. The literacy in India is 68% in 2007 and the world average literacy rate is 84% (1998) for adult and 88% (2001) for youth which means that there are still innumerable illiterates in India. In Jharkhand the literacy rate is 59.6 % in 2007, this figure is less as compare to national figure. Therefore, RTE ACT 2009 will be a step towards the more of literate population. But, does literate means way to scribble its own name or give a signature in many government recognized documents or will it expands to the broader meaning of education.

The data of Jharkhand Education Project Council for the year 2007-2008 narrates that there are 143143 out of school children and drop out is 76397 for the age group from 6-14 years. The reason behind were lack of interest, lack of access, household work , migration, earning compulsion, socio cultural reason, non flexibility to school timing and system. Above all the reason the highest rates goes to household work and earning compulsion that means 34675 doing household work and 31913 children were earning due to compulsion. This simply gives the analysis that how deep rooted poverty is which barred the children to go to school. One can just imagine the huge drop out of children in order to work for its own family.

Migration is also accompanied with it where the migration of the girl child as domestic workers is high. This is mostly seen in the tribal belt were the girl children leaving schooling after attending Class V. Migration has also ended up in trafficking of girl child to various labour oriented works including the prostitution. The trafficking economy has huge money flow which gives opportunity for the people to earn specially the middlemen. There is also support from the local administration and people’s leader which gives a way forward to make a good business. If the support from the local administration was not there then many girls from Jharkhand would have being competing in various fields. But, the unfortunate part is the deep rooted poverty which only gives choices to the family to enter in such disguise labour work at the tender age.

When we talk of socio culture reason the girl child drop out is high, who were married of at young age. The social customs like dowry allows the girl child to discontinue school and marry at tender age. The parents were not interested to bear the cost of girl’s education but prefer to invest more in boy’s education. This aspect of socio culture reason had also landed in trafficking in few areas where fake marriages were prevalent. Even in the tribal communities girls were married of in younger age. This is not due to dowry as it is not prevalent in this community but the mind set that, young age can fetch good groom.

The other incidence related to the children in Maoist effected area. The schools were occupied by the security forces. There are 43 schools occupied by security forces and only under PIL by PUCL some schools were vacated but still many are yet to do. This has affected the studies of the children including the psychology of child mind who are always in fear.

There are 106 MOU signed by the Jharkhand government and many are yet to be implemented. The displacement of villages may lead to closure of schools and migration of many children to other places. Their studies will be disturbed and many will land into child labour, child prostitute in long run. The rehabilitation policy has nothing to do until there is rehabilitation Act and highest literacy level of communities with specialization and skills.

The school premise has lots of issues starting from infrastructure, furniture, play material, books, uniform, scholarship, midday and teachers. There is more school to be built as many children had to travel kilometers to reach the school. These in references to the middle schools, where high rate of girl child dropout. The parents fear to send their daughter to school as they are concern about the security of her lives. The late distribution of books suffers the children in studies. The worst situation is about the midday meal. The quality of the meal is poor with less nutritional food and in many cases caste discrimination related to cooking by lower caste person throws different kind of environment. The teachers were over loaded with work with multiple classes to teach, multiple subjects to teach and other engagement due to government orders. The ratio of 40 is to 1 not maintained in most cases. Though para teachers had added to the quality of the school but their frequent protest and bandh landed to suffering of studies to children. The para teachers had their own issues related to discrimination of pay.

If we just reflect to the curriculum of subjects it speaks less about Jharkhand. The methodology used for teaching is wonderful and interesting but content lacks many aspects. It does not include the Jharkhandi perspective which talks of collectivism. The rich cultural heritage, history of Jharkhand were absent in the curriculum. The indigenous Jharkhand knowledge, technology, justice, literature, science, customs and traditions through democratic processes should be included in the elementary education. The medium of instruction has also added to lack of interest among the children. Tribal children find it difficult to understand Hindi and English in rural areas. Until the teacher translate and teach children find it difficult to learn.

The private school leads in quality education as compare to the public school. Though the public school has lot of resources still it lacks behind. The people in order to avail quality education to their children had to pay to private school still knowing that they had already paid a huge amount of tax in different forms, so that they can get certain welfare benefits. So there is a disparity in education creation of class. Those who can afford go for quality education while other has to satisfy with what ever quality it has. RTE Act has included reservation of 25% children from the marginalized communities this is still a challenge to achieve it as many elite private schools opposed thinking that school standard performance can get down if the children from marginalized communities studies in their school.

What kind of education the children should avail? Surely the both part the formal and non formal education. Most of the non formal part is by default included in the formal education like equal opportunity for girls and boys, same midday meal for all communities, health and hygiene etc. But, thoughts like collectivism and justice should also be part of curriculum. The children should able to develop thoughts, skills and imagination capacity. The children should able to curb the possibility of discrimination. The competitive attitude and commercialization should be reduced which in long run impact the child’s mind. We still hear the suicide of students in Mumbai and Delhi due to failure in studies. The emotions of the children were not addressed. The globalization process has lessened the importance of indigenous language where English is encouraged more. There should be more promotion of indigenous language at elementary level and local teacher should be appointed according to the geo-specific area. English and Hindi should be taught only as source of information.

The specialization and skill are required for better livelihood option but it should not create inhumane being where superiority, discrimination rules the child’s minds till adult.

The government should invest 10% of GDP in the total budget and half in the primary level. It’s just because the primary level is the base of education. There should be 100% enrollment in schools and teachers and student ratio should also be taken care. Girl child education should be especially taken into account. The government should come up with different kinds of poverty alleviation programme so that children may not indulge into child labour and trafficking. If we really want to see developed Jharkhand, government has to invest on education and that too education for all.

Why a right to land for a tribal woman is secondary? (context to Jharkhand)

2010-07-01T03:00:00.000-07:00

Jyoti Sonia Dhan

The tribal society was a collective society residing in the proximity of woods and forest. They had their own periphery where their lives social, cultural and political system runs smoothly. Men and women had equal responsibility towards the family and society and played equal roles.

In Jharkhand land was then into a collective system, where a territory was defined and the control over the territory by the village self governance system such as Manki Munda of Ho tribes, Majhi parha of santhal and Parha panchayats of Munda. Not only these but other tribes like Oraon, Birhor and Paharia have their own administrative system which was unique in nature. This was the oral tradition and was functional on certain believes and myths. The women enjoyed equal opportunity and played role of village head in the administrative system.

This administrative was brought under certain changes under the permanent settlement act of 1793 which undermined the customs of the tribal’s communities as it introduced land revenue and “ghatwals” to local chief who maintain law and order. The strict revenue assessment resulted in huge arrears to local chief which resulted in auctioning of the land. The auction encourages the new settlers the zamindars mostly the non tribals in tribal areas. As a result it became threat to the traditional system of administration. Consequently, there was series of uprising from tribals from 1767 to 1833 and again from 1845 to 1920 in almost in every parts of Jharkhand. The prominent among is Tilka Majhi’s war (1780-1785) and Birsa Munda’s movement (1895-1900). All this uprising resulted to Chotanagpur Tenancy Act of 1908 (CNT), Santhal Pargana Act of 1949 (SPT), and Wilkinson Rule (Under Bengal Regulation XIII of 1833). These all were the written laws by Britishers to protect the tribal land and cultural traditions.

But, on contrary Britishers introduce patta system or “Khatiyans” (land title deed) in Jharkhand. The communalism is replaces by individualism. Common property became private. Here, came the introduction of the strong patriarchy by writing the names of the male members in the patta or “Khatiyan”. The entry of the women name was restricted. This was more so done by the Britishers in order to create a dispute within the tribal family. This was the start of disintegration of the women in the traditional governance system. Now there are hardly any women as village head.

The struggle of the land did not stop in the tribal belt. The ignorance of CNT, SPT and Wilkinson rule had resulted in massive treacherously, betray by the outsiders specially the migrants from North Bihar and parts of Uttar Pradesh. The tribals had welcomed them as the guest but they were ignorant of their motives, consequently many lands were taken illegally by these migrants who came to settle in the new area. The land reforms under the Forest Department which had also resulted in lost of the tribal lands.

The motives of the migrants were so intense that they lured the tribal girls to get married with them. Many tribals girls got married which had resulted in wide spread torture for land. This created anger among the tribal communities and strengthen them towards being more patriarch. Newly, infested thought just ignored the women entitlement to land. This was more so massive that, the traditional system of respect to women through administrative system broke down. Though there were other factors for the loss of traditional system in tribal belt but presence of women became negligible. Even the traditional practice of “Tamen Jom” in Santhal tribe where a daughter is given the share of family land did not practice in a large. The tribal communities like Munda, Ho and Oraon totally ignored the right over the family land by women.

The role of the women was reduced to “care taker” of the ancestral land but there was no entitlement with their names. The single unmarried women got the land of their father as the caretaker but not as owner. Similarly, the role of the widower became more prominent as caretaker until only her sons got through the land rights. Still today the practice is same and tribal women’s right to land is not in mind of tribal men or women.

There was lot of resistance from the tribal men when asked about giving land to women. This is more so because there have being much of struggle of land by the tribals in past and still it is present today. The term ‘Dikus” has being attached to all the invaders whether to be outsiders or multinational companies who are reaching to grab the tribal land for their profit. In such a situation how can tribal men think to give a share to women? This issue of land struggle of tribals with corporate or multinational companies was attached with women being betrayed through marriage for land in the past.

One thing that was ignorant from the past happening was that men were also being part in the loosing of land to outsiders which was never narrated in large. They through their easy going and wrong habits gave many lands to others. They even encourage having marrying a non tribals but they could not tolerate a tribal women marrying a non tribal.

The land for the urban tribal women also emerged from same history which restricted the share to daughter creating differences. The history was repeated gain and again to women so that they could live peacefully with the realization that outsiders were present only to grab the lands. And land right to women does not exist for tribal girls. Even the property right to daughter by the Indian law did not fit to the traditional laws in tribal society.

This was not at all in the mindset of tribal men that women are strong enough to deal with all situations. They have seen the women participating strongly for land struggle right from the Brtishers to present day against the multinational companies. But, when comes land right to women they are silent and narrates traditional values and norms.

The advocacy was done on right to land to women by many organization and activists but due to the reluctance by the tribal political leaders it did not worked. The other alternative are being worked such as introduction of names of the wives in the “Khatian” (land deed) but still the organization and activists are struggling into this matter.

There are changing patterns in the tribal society where the acceptance of the daughter are getting reduce this is more so weakens the right to land to women. Hence, mass awareness is needed among the tribal society starting from the traditional groups to urban habitats. Only then can right to land for tribal women be accepted.

How Racist we Are?

2010-04-16T02:34:00.000-07:00

By Jyoti Sonia Dhan

Racism is the belief that race is a primary determinant of human traits and capacities and that racial differences produce an inherent superiority of a particular race. On contrary, racism can be described as the belief that a certain race or races portray undesirable characteristics. It is also seen as certain racial groups may be denied rights or benefits, or receive preferential treatment. Although Racism usually denotes race based principle prejudices, violence, dislikes, discrimination or oppression. In spite of United Nation Declaration International Convention on the Elimination of All Forms of Racial Discrimination , racisum is practice ceremonalisly.

The history of racism originated with capitalism and slave trade. As the Marxist writer CLR James put it, "The conception of dividing people by race begins with the slave trade. This thing was so shocking, so opposed to all the conceptions of society which religion and philosophers had…that the only justification by which humanity could face it was to divide people into races and decide that the Africans were an inferior race."

India was not left behind while narrating of racism; they had also being part to it including promotion also. There were innumerable instances of racist attitude with African students or visitors in India. In one hand there was deliberation and discussion in media about Indian students in Australia who they face violence under Australian goons but here back in India Black American is treated in different way. I found some boys laughing and commenting at the Black visitor because of his dressing sense. In New Delhi African student who was doing PhD from Delhi school of Economic was asked by ATM guard why he has come to machine while his white friend was saluted. Similarly, in Mumbai another African was not allowed to enter the pub.

Not only is this there is different attitude towards the North East people in the capital state of New Delhi. They were referred ‘chinkies’ due to physical features, languages and tribal background. There were attacks in forms of verbal and sexual harassment to female. This has led to drop of female north east students in New Delhi.

In a democratic country, does democracy plays with people’s diversity. Then this democracy has failed to teach people about the country’s rich diversity of culture and language. There was fight for this democracy through freedom struggle sixty two years back when country was under the British rule who divided the country into colonies. They practice racisum with Indians and discriminated them in ever ways. Was it that the Britisher when left gifted back with the jewels of racisum which we Indian practiced it in the later period of time.

It is true that colour of skin has lot do with beautiful and ugly, good and bad, progress and regress, upgraded and downgraded. So the colour white and black distinguishes them. Here, the competency, value, honest doesn’t not matter. These qualities were by default favored to fairer skin or white complexion. The Black is beautiful is not in the mindset of everyone.

The adoption centre Indian Central Adoption Resource authority shows that more of the adoption is with fair skinned babies and dark skin babies were adopted by western who come to India for social work. So, Indians are looking for fair skin babies.

Nevertheless, the worst is the innumerable fairness cream in the market and it had left the Indian mass with notion white is beautiful. Initially, there were fairness creams for women and now it’s for men. So testing the Indian Psychic the fairness cream business boomed in every parts of India. This had rooted the young minds that being a fair will score more marks in school. Even the teachers prefer fairer child to be in as the frontiers. The offer of best job or qualified for a job is now based on the individual’s complexion. The personality test is based not on intelligence or academic excellence but on the complexion. So, the Black is beautiful is not in the mindset of everyone.

Nevertheless, the matrimonial sities bombard with advertisement of fairer bride and is once again the racist attitude mingled with gender biasness. There were instances where proposal of a dark beauty is turned down for not being fair. The proposal is only accepted with high raise in dowry for her with this handicap ness.

So it just illustrates that how racists we Indians are. But it difficult to understand why black is not beautiful. How colour and physics rules our minds. It can be said that we are very consumerist hence we look for outer charm rather looking for inner charm and strength. It’s about feeling of superior or high in heaven.

The root cause of racisum is ignorance, lack of understanding and false perception about others which amounts to lack of knowledge which once again lay to lack of ignorance. This ignorance can be overcome when we are educated. Education does not mean only of academic to join hands with capitalism but about socialism. But, once again there in debate that capitalistic have the social environment and wants to sustain this environment. But, in Indian caste based society rule everywhere that has brought into discrimination based on colour also.

Racisum is also about fallen humanity’s egotism, when one starts taunting other by saying you are not like us or look like us. There are diversity and have genetic variation this has to be accepted by all. The Law can not only end to such discrimination until the mind set is change. This change can come only when one show respect and maintain dignity of others. Otherwise, they lay in the illusion of being in heaven which is actually the Devils house.

Will Free Compulsory Education Possible In A Maoist Conflict Area?

2010-01-14T22:45:00.000-08:00

By Jyoti Sonia Dhan

The Child Right to Education Bill 2009 which was passed by Parliament in last August 2009, which speaks about the free and compulsory education to all children between 6 to 14 years. On other hand there was nation wide campaign by Child rights organization CRY for “saman shiksha sabko shiksa”. Both tell about education to all children. In states of Jharkhand , Bihar and few areas of West Bengal and Orissa there are security forces set up their camps in the schools of the Maoist affected area for longer period of time like 10 years or more. This has resulted in blowing up of the school by Maoist, which caused wide spread damaged to school especially in the Palamua and Chatra district of Jharkhand.

The high school of Telumath village of Nimdih block of Sareikela district at Jharkhand has the security forces in their attention position right from the top of the building to play ground. And huge trenches dug all around the school campus. It makes one wonder how the children in that school were able to study. The report by Human rights watch on “sabotaging school” narrates about the child right violence in the schools of Maoist affected area.

The rooms occupied by the security forces reduce the class room to lesser areas or sometimes under the tree in the school premises. On one hand there are child rights activist demanding for infrastructure development in schools but here it is seems of no use. The kitchen was occupied for preparation of meal for security person hence mid day meal for children is not possible. Even the toilets were occupied which creates the children to go outside in the open areas. So do the other facilities in the schools, even the Voluntary education committee become defunct.

When there is campaign for girl child education by child rights organization how it can be assured that parents will send their daughters aged 6 to 14 years to school. There is a fear and hesitant by the parents of being sexual harassed by security person or police and in the school or their children can be tagged as Maoist. Will these security force will provide the safe environment to the children.

The report from Human right watch on “sabotaging school” says that children live in fearful condition when they come to school. Sometimes the security person points out the gun to children in order to create threat. Even children cannot play freely during their recess time.

The statistic of education of Jharkhand as of 2001 speaks about the high drop out rate, and less enrollment from most marginalized section. Adding to quality of education there are no books distributed, teachers engaged in non teaching jobs , no subject wise teachers, less number of classrooms, no midday meal and absent of enrollment of girl child. In order to address these issues “Sarva Shihska Abhiyan” was taking pace in all the areas. Many schools were upgraded to middle school and high school in the schedule tribe dominated areas. This is to encourage and to include marginalize community into education.

Now, the question comes how it will be possible when the schools are boomed and parents fear to send their children as there is police or security person there, who at any moment of time might call any of the tribal children as Maoist. (As the humour which circulates now days that all tribals can be Maoist in the Maoist affected area.)

It is quite sure that at any moment of time Child Right to free compulsory education is violated and also the other child right too. There should be some mechanism to make all children to school without threat. The government should think of alternative place for camps. The alternative does not mean to make camps to education or health centres which are basic facility centres were common villagers interacts everyday.

So, above all the core message is that these security forces are there to provide security to common people in the Maoist area and not to create destructor. The Indian constitutional mandate has to be followed when moving out from schools. Hoping the Indian constitutional of child right education of free compulsory education can be visible at the ground level too.

Middleclass demand for child domestic workers

2010-01-14T22:35:00.000-08:00

Jyoti Sonia Dhan

The Nobel laureate Prof. Amartya Sen said on child domestic workers that “it is not economic poverty but rather political poverty that is depriving children their rights to education and pushing them to labour force. Our actions should aim at attacking this political poverty to bring education to the reach of children and free child domestic workers from the bondage.”

The child domestic labour is common and traditional form of child labour in India. The child domestic workers are referred to children engaged in domestic chores in a home outside the families for a wage in cash or kind. There are 12.6 millions children in work in India. The record from UNICEF says that there are 35 millions child labourers, out of which 20% to 40% does the domestic work. The 86% of the child domestic workers are girls and below 14 years of age. Even the report from UNDP says that 40% of the child domestic workers are girls and age below 14 years specially employed in the metro cities. Each house hold has the domestic task of cleaning, washing, laundry, food preparation, shopping, swabbing, or taking care of children. These tasks were performed by child workers.

What causes to become child domestic workers? There were few major reasons like poverty, lack of alternative livelihood, parental attitude to female education and “demand from middleclass for domestic workers”. While defining poverty, there are few things like the source of income is less as compare to the number of mouths to be fed. The repayments of debt, families do not make enough money from agriculture which results to child domestic workers. The agriculture land feds them for 8 months and rest 4 months families go to work as labourer. The worst situation arises when there is drought or flood. In such adverse situation the parents prefer their children to go to work rather sending them to schools. The girls specially are not send to school rather are send as domestic workers. Besides, the failure of governments’ programmes and welfare benefits results in food insecurity, which force children to work.

The alarming issue is the demand of domestic workers among the middle class. The contemporary trend of women working outside the homes, there is necessary of ‘hired paid help’. But, this alone do not justify as it was observed that, families where women do not go outside the homes had also child domestic worker. The families prefer children as they have to pay less than adult for the same amount of work. They are perceived to be easier to be managed which means they are obedient and can be easily trained to conform to the requirement of the employers. They are more submissive and hardworking. They also give company for employer’s child. They are unable to organize to form unions and do not have the bargaining power.

This middleclass family generally approaches the relatives who were residing proximity to villages who can provide them cheap labour specially the girls. The monthly pay circulates around 200/- to 1500/- depending upon the city they send. If happens to be metro the price will be high and for district town bit lower then metro. Even the parents of the child are ready to send their daughter to such families who will pay them high. The campaign for “education to all” by Government does not interest sending their daughter to school. The reason behind is gender biasness. The parents were much acquainted with the demand among the middle class for domestic workers therefore; they do not hesitate to send their daughter to work. The city of New Delhi has the flow of girls from Jharkhand, Chattisgarh, Bihar and West Bengal. The children come from remote tribal villages to get employed from Ranchi, Lohardaga, Khunti, Gumla and Simdega of Jharkhand, so with other states.

There are innumerable placement agencies working towards children domestic workers. They negotiate with both the parties, the employer of child and parents of child. These agencies move around the village area and identify the families who are in most needy. They influence them by narrating the benefits of sending their daughter to work. Thus, starts the journey of a little girl from village to town. The families do not even know where their daughter is send. The agency gets one month’s salary from the employer of child. The middleclass families in the cities are ready to accept child as the domestic worker, since, they don’t want to pay more for domestic work.

The children face violence under the hands of employer through all forms. They are worst treated to bonded labourer. There are instances of child domestic worker in Lohardaga district of Jharkhand, where the children from tribal families work as bonded labourer to non tribal families. The reason behind is clearance of the debt taken by the child’s parents.

The question lies why a middleclass educated family do not have sensitivity towards these children. Is it that they only think through pay and work practice? The domestic child workers were treated as elderly at the tender age of 8 or 10 years. The working hours circulates to 15 hours a day and most of the time 1hrs a break between the works. The children often have poor diet and ask permission to have food. They suffer all kind of abuse, physical, emotional and sexual. Was it the educated think that if they hire a child then child will be treated according to their wishes?

The educated (middleclass) families should have taken the positive side to address this problem. If a family sends their children to work; out of poverty, then it is role of educated class to stretch their hands of help. While bringing them to home for work they should not be deprive from education and nutrition. This will help to support children’s poverty driven family and also to provide protection to the child who would have lost in flesh trade.

On the whole Government should have come up with stringent Acts on the domestic workers and full i

implementation of programmes at grassroot level which tends to pull more of children as labourer due to poverty. Will day come when these children will be celebrating the Children’s day on 14th November is yet to be answered by all.

Writer is a social worker

Reluctance towards Indigenous language

2009-09-23T06:04:00.001-07:00

(In context to Jharkhand)

''Languages are precious storehouses of history, experience and culture; a crucial link between the past and the future' ' - Jeanie Bell, Aboriginal Linguist

Language is considered as the cornerstone of culture and the ultimate expression of belonging as it is through language that culture is shared and transmitted. A unique world view is expressed and identity is moulded and recreated. And for the indigenous community language is expressed through prayers, myths, spiritual belief, ceremonies, law, poetry, oratory, or through everyday greetings, conversational styles, humour, ways of speaking to children, or through unique terms for habits, socio-cultural organization and values of the community.

It is sometimes argued that when an indigenous language disappears (when there are no longer any speakers of the language) then the group itself does no longer exist as such which is of course not the case in many instances as of today. There are still indigenous communities who are able to maintain a strong community despite having lost the use of their traditional language and self-awareness as indigenous peoples.

Education is used as an instrument of assimilation in most countries has resulted in the loss of many indigenous languages. There are generations of indigenous people who were taught that their languages are inferior to the national language thus created a negative social stigma of being indigenous as “inferior.” On the other hand, education has also the potential of saving and reviving indigenous languages that are at the brink of extinction as manifested in some countries and territories today. With the empowerment of indigenous movements and recent developments with regards to the recognition of indigenous peoples’ rights at the national and international level, indigenous languages has become an integral aspect of indigenous peoples’ right to culture.

There are 300 to 400 millions indigenous people who speak about 5000 languages in the world wide. And in India there has no major survey done about the count of the tribal languages but it was said that there are more than 270 main dialects spoken. The tribal languages were segregated into three types Dravidian, Sino-Tibetan and Austric. In Jharkhand there are 34 languages or dialects spoken by the tribal groups and non tribal groups. Among the tribal languages 6 have the scripts (Ho, Santhal, Munda, Oroan, Kharia, Bhumij). The Santhali is considered as the official language under 8th schedule.

In order to promote the indigenous language it was made mandatory in the constitution. Under the Indian constitutional mandate under article 350 A, primary education should be imparted in mother tongue. So, the state government is towards the mandate for implementation. The Jharkhand Human resource development had set to implement at the grassroots on indigenous language. It had made compulsory for the teachers to have knowledge of the local language (tribal and non tribal) who were then teaching in Hindi. The students from the government school right from standard I to standard VIII.

The Jharkhand government printed books in five tribal languages for primary school children but failed to appoint teachers on time leading to a wasteful expenditure of Rs 1.05 crore, a CAG report has said. The books were published according to the government’s decision to impart primary education in tribal languages in addition to Hindi in the tribal state. The state’s human resource department had approved printing of books in five tribal languages — Mundari, Kharia and Khuduk in Devnagari script, Santhali in Olchiki script and Ho in Barangchhiti script – for students from Class I to V.

Government neither appointed teachers, who could teach in tribal languages in particular scripts nor these books were made part of the syllabus rendering the cost of printing books wasteful.” Still there is no teacher to teach the language. There has being no recruitment of teachers for the past years. Still in the many areas the teachers were non tribals who do not have the sensitivity towards the indigenous language. Though there are students doing graduate in Indigenous language, but they do not get a space to transfer their knowledge to others.

It is Hindi and English in the primary school which governs. This is the biggest dilemma of the indigenous language that, on one hand it speaks about the promotion and protection of indigenous language and on the other hand it just do not make any appropriate arrangement to make it successful. The government seeks to have bi-lingual education hence, Hindi and English was taught in the primary schools.

The demand for the local language by different groups and a constitutional mandate for the promotion of local language had raised demand for non indigenous language. This is once again is threat to the indigenous language. It can fall into politization by some groups and can completely scarp indigenous language from education. (for instances there were demand for Bengali and Urdu as the second language in Jharkhand) The very word “local language” is not defined properly; it can be the indigenous language or other non indigenous language. In Jharkhand there are non indigenous people residing and they are distributed unevenly all through the area. To advocate for non indigenous language (Bengali and Urdu) is also not wise when we promote to protect the indigenous language.

Again there is another constitutional change going for to have tri-lingual education at the primary education. This will create another kind of confusion in the state as there are many indigenous languages or the local language spoken at different pockets. Suppose if there is Hindi, English and Santhali as the tri-lingual then it might be acceptable in Santhal Pargana but not in Chotanagpur or in Kolhan area. This is because there are fewer or negligible speakers in Kolhan and Chotanagpur area, as the area is dominated by Ho, Mundari, Kurukh speakers. Even in Santhal pargana the indigenous group Paharia and Birhor will be deprive to promote their languages. Again, if Hindi, English and Khorta or panchpargania are considered, then the indigenous language will be deprived. Hence, it is not possible to advocate for any particular indigenous language in the state.

Its is really a threat to the indigenous language if the promotion is not successful through the government, then only Hindi and English will be language for culture expression. Therefore, it is necessary to teach, impart, and promote all the indigenous language of the state. There should be some alternative to promote indigenous language keeping in mind the geo-ethnic specification for instances in Chotanagpur area Mundari and Kurukh to be taught, similarly in Kolhan Ho etc.

The tri-lingual can be a virtual idea in the state of Jharkhand as it gives space for indigenous, national as well as global language. This tri-lingual can be based on the geo-ethnic specification. But, which one to be called as first language, second or third has to be justified. As for the demand from different indigenous groups all over the world, the respective indigenous language has to make as the medium of instruction under the education system. This simply directs Hindi and English are secondary. But, when one reflects to other states the regional language, the respective state language is place first followed by English and Hindi; this is just the reverse in Jharkhand, since it was made to consider Hindi the only language.

How will our education system reserve the indigenous language or whether it will lead to loss? Amidst the global language how these language will able to compete with its naturalness? What is the attitude of the indigenous community to go for protection of their language when there is so much exposure through media and telecommunication in non indigenous language? Not only that when there is demand of global language for capital accumulation. What will be proactive ness by the state government for promotional of the indigenous language. These are the few questions left for debate.
Writer: Jyoti Sonia Dhan

Don't Dissect.............

2009-05-05T05:09:00.000-07:00

By Jyoti Sonia Dhan

Many often we come across such statements like ‘Tribal are in transition face’. This meaning to say that, tribal culture is in the transition face. It may amuse someone or it can create curiosity to some. The culture it self is unknown to many. The capitalistic think to be uncivilized, feudalistic think to be lowest earth and the intellectuals are still thinking through the lenses of social development for this community. When a socialist say its in a transition face means they have done much of research and social development done to this community and especially to those who are directly associated with community. The main question lies why this community is only observed and responded to undergoing a change, why it is not the others. Those who had spent years on the social development can express but for new entrants just to repeat what was said by elders. Was it that by saying this , making a research on tribal will search for livelihood to those who speak about the ‘transition’? The concern lies if one makes research and reaches to level of success earning awards and reflects its works by addressing the issues of tribal; and thereby creation of shift in status of tribal situation from vulnerable to better is, worthwhile. But, if an awardee, only glorifies; own work without a shift in status of tribal situation, than it is a danger. They are only Romantizing.

The transition face is seen in almost all the societies with varied cultures. It is also found in the dominate caste, group or community. The tribal being vulnerable is easily highlighted of course being ignored in many times. Are there no transition in the Harijans and Kurmi communities? Are we not seeing the transition in Brahmins? May be there has no research being done; May be they are not ignorant or barely ignorant communities in the social economic development. May be they have adjusted to the changing faces of life by repeated migration of their cultures and values.

In the pace of time things role on smoothly and fast with substances to carry on fitting to the time’s present situation, hence, the culture absorbs few changes and leaves the others. But, the main thing is that it carries basic values each individual community has for the human; the ‘human values’. So is with tribal community.

Secondly, statement ‘where tribal hunt gatherer or they are farmers’. It just ridicule as one is making dissection to this community. As, the time role on things changes some times were focused to changed what one is. So it did tribal from hunter or gatherer to farmers. The examples are innumerable when we say setting up of the big industries, where the community is uprooted from the origin and forced to live what it does not in a real sense where life with values having a realationship with every components in Earth, the forest, animals, birds , reptile ,river, hills and of course humans. Now one can just reflect back to the statement already spoken is that, working towards tribal and making research is a perfect ground for livelihood for some.
So, the concern lies here. An appeal please stop dissecting. If someone is really sensitive towards the community should come and work together for them rather romantizing.

Bal Akhra: A forum of children

2008-08-04T02:07:00.000-07:00

By Jyoti Sonia Dhan

Children are still not considered as an entity, as a person, in the society. This is more so politically. And hence, their concerns are invisible, we have yet to understand their totality and articulate all their concern. Children are citizens of today although they are very often looked at as resources for the future.

In the process of future making a process called BAL AKHRA’ (Children Forum) was initiated by Jharkhand Jungle Bachao Andolan JJBA ;( Jharkhand Save the forest Movement); to ensure child rights in forest. “Akhra” is the platform where indigenous community gathers together for community building through dance song or any other message dissemination. So, Bal Akhra is one such platform to addresses the school going children or children of that age group who may not be fortunate enough to receive formal education. Traditionally, the children of the forest dwelling societies start learning about the forest and the wild life at a very early age from their foraging mothers and sisters. They learn how to live in symbiotic relationship with the flora and fauna. They learn about the birds and the bees, the natural relationship between male and female species. From them they imbibe a healthy and balanced notion of sex.

The second state level Bal Akhra Samellan was organized from 30th May 2008 to 2nd June 2008, where around 853 children participated from 8 intervene district were the process of Bal Akhra were initiated. The age group of the children was from 10 years to 17 years in the Bal Akhra. The location of the Samellan was Khutair village in Burmu block of Ranchi district almost 45 kilometers from Ranchi town. It was one of the best locations to organize within the hemisphere of forest within the natural habitat.

FOUR PILLARS OF JJBA
· BAL AKHRA (children forum)
· FOREST PROTECTION COMMMITTEES
· MAHILA SAKAHARITA SAMITIS(women cooperatives)
· GRAM SABHA

The first day started on the day half with registration and cultural dance and song. The actual programme started on the second day with traditional welcome dance and song by the Bal Akhra group from Khutair village. One of the older person from the village Khutair whom was 65 years old was honour to start the programme. The introductory speech was given by a girl from Bal Akhra of Kolebera. She made an appeal to all the children present to protect the forest and come together to save it. The next speech was given by Poonam Marandi female activist from JJBA, about the objective of JJBA and the objective of Bal Akhra. The forest is the life for the forest dwellers and there lies the relationship between them. Being the children from the Bal Akhra it becomes the custodian right to save the forest, this message was clear to the children. The programme started with cultural programme with traditional folk dance; of which songs were sung in the local tribal languages by the children. She presented the report of Bal Akhra progress that, there were 233 Bal Akhra formed across all the districts of the intervention of JJBA. The next speech by Surajmani Bhagat, JJBA activisit who spoke about the women cooperatives (one of the pillars of JJBA) why such samitis of women, women and the young girls migrating to another places for livelihood and there they were subjected to all kinds of violence. Even what Samiti is doing is being deliberated like collection of forest produce, growing of turmeric and selling the packet produce. Such kind of intervention can limit the women moving away from the land. More than that, it gives the message about protection of forest. The next speaker was Amita Tuti, JJBA activist and NEC member of NAFRE from Jharkhand representative. She spoke about the peoples’ movement on the rights of the children. In her speech she also narrated the discriminations and difference between the Government and private schools. She said that education policy should be made such that it provides equal opportunity for all towards developing a just and equitable society. She also said that NAFRE people’s movement is working in 16 states in India with the issue of common school system to establish just and equitable society.

It was clear from the above process that, all the activist tried to disseminate this information about the JJBA’s objective and about its pillars to all the children present there. There was also an appeal to all children to protect their forest their home land. The ‘forest’ is the key word of live, survival, existence which includes collectivism and ethnicity in its unique way.

The next session was children drawing and painting session. The children were asked to draw whatever they like. Most of the drawing describes about nature, tree, forest, rain and water, human settlement and agricultural land. Some pictures describes about the village school. The condition of school, the school is locked, brother and sisters going to school, few describes about the school and drawing with title ‘common school system’. Every drawing has some title on it.

One of the interesting thing that, was found in Bal Akhra Samellan were the small cards were displayed on the walls of the tent which describes about the Adivasi movement in Jharkhand , the dates of the movement , the leader of the movement and reason of the movement. The children were found writing the messages in the cards in their note books. This was an exclusive thing which was not written in subject book of history in the school.

The Bal Akhra from all the operational blocks of JJBA presented the cultural program. Each cultural programme was unique in it self as they varied in language, the dance steps, the motion of the dance steps, the tune of the songs. The drama was played in the local language that, were Ho, Santhali, Mundari, Kurukh and Nagpuri. This was the easiest medium of communication among the children. The drama depicted on different themes about the forest, environment, and the protection of their own life and culture, the school and the irregularity in the school, the teacher’s absence, involved in the other activity, teaching is not teaching in the local language. The education imparted in a public school and that, in a private school.

Some of the themes in broad were:
* Forest, environment and pollution
* Sarhul , Karma and Phagun dance
* On health and corruption
* Environment
* On addiction and superstition
* From owner to servant/ labour
* Globalization and education
* Exploitation
* Protection of forest and environment
* Witch hunting
* Traditional song and dance
The third day started with the cultural programme and children speaking about their region. One of them spoke about the steel factory which is polluting the environment; the gram sabha should take up to protect the forest and environment, witch hunting, and culture.
There was a session involving fun element. The children were taught a revolutionary song with action “mushkile ayaegi anedo sagar mei tufa uthe uthne do, hum darna nahi hume ghabrana nahi, bas age hi chalte jana hay………..” All the children sang together with action in this song.
Next there was a quiz session were 5 groups were divided, the question were related to Jharkhand state which include every aspect history, politics, environment.

In afternoon there were speeches from Alistar Bodra, Puspa Toppo and Sanjay Basu Mallik all were tribal rights activist who spoke about the participation of children in the forest protection. Alistar Boda stress that, this movement by JJBA should not get de-accelerated. All the children should come to give a pace to the process as this is related with their society. He further said, that, all the children to share their experiences what they did in their area and get the strength of being oneness. Whereas, Puspa Toppo added that, all the members of the village that is children, men women and old should come in this movement of JJBA. Sanjay Basu Mallik stressed on the culture of the indigenous community like when we meet we greet ‘Johar’ and in response we get back saying ‘Johar’ from younger and older people. This describes about the equality in the community. Further, he narrated the story about the tribal god “SINGBONGA” and the fight with “ASUR” to save his own people. This story narrates about the protection of the natural resources by “BONGA”. This gave the message whether; the land of “SINGBONGA” is being protected or not or is there is an attack from the Dikus (outsiders). The children have to come up to protect her/his land.
A small booklet was distributed describing about the child rights. This booklet is written in four languages Hindi, Mundari, Santhali and Kuruk. The last three were tribal languages; such initiatives was done so that, the communication will be easier among themselves.

The last session was selection of members of the state committee of Bal akhra. The children from all the blocks of Bal Akhra selected their representatives from the districts and from districts they represented for the state committee. There were 12 representatives for the state committee. The formed committee also reiterated their roles that presently they not only discuss about the education in schools but they also discuss about health, herbs and its use, culture and how to enhance there leadership skills , timely inputs are also provided by the various block coordinators of the movement. Many children also responded they take up plantation programmes also they have participated in many of the dharnas and mass programmes of JJBA. They also collect 5 Rs monthly for their children groups which are used to pay the fees of some children or health purpose of children The roles were later deliberated, since this was the extensive and the first initiatives from JJBA to involve children in forest rights. The newly formed group agreed on some proposals for the group in next few months is as follows:

· 23rd and 24th August state level leadership training of the groups at Ranchi
· Quarterly meeting of the committee at state level
· District level meeting half yearly
· Monthly meeting at block level
· Three Panchayat level meeting annually

Finally, there was monitoring session by JJBA in which all the coordinators as well as the Bal Akhra state committee sat to discuss the initiates by the Bal Akhra. The discussion was on how the children were protecting the forest.

The children from Madhupur block of Deograh district also participate in the Bal Akhra Samellan. It was an exposure visit to the children who also wanted to be part of the JJBA process. The children were internalized by the process and wanted to have such similar process in Madhupur. Though the group was non-tribal group but still they went along with the Bal Akhra process of forest protection, which they can replicated in their own region.

The farewell session was done on the next day early morning on 2nd June and here again with the culture group presenting their dance programme to say goodbye to all the children and reminding to step towards their objectives of Bal Akhra in their area.

Indeed, such process will proceed toward the political conscious building among the children and eventually fight against not being considered as an entity or person. Here, it was fight for indigenous culture and identity. The key word of it is ‘forest’ for all the children living in the proximity of forest.

In the name of development for whom? Concern for indigenous collective

2008-04-25T04:38:00.000-07:00

By Jyoti Sonia Dhan

Arcelor Mittal one of the leading industrialists has proposed the site of Torpa Block of Ranchi in Jharkhand for steel plant with capacity of 12 million tones per annum. They proposed to take 12000 Acres of land of Torpa. For land acquisition they had started with the CSR (corporate social responsibility). It is reported that, they will spent USD 300 million dollars on rehabilitation and resettlement. The project name is Green field project.

Mr Remi Boyer VP of ArcelorMittal said that, it is very serious about welfare of the people at the proposed site of the Greenfield project. He added that "We are here to stay and for generations. Indian projects are on the priority list and the company is serious about the welfare of the local population, their ethnic needs and culture. To ensure this, it will invest about USD 300 million on welfare activities in the first phase. This will include the amount spent on R&R and CSR."

He said that the amount will be spent under different heads, including health, development, economic activities, socio culture aspects, education and women empowerment. Once the plant starts operating, the amount spent on CSR will be something in between 1% and 3% of the profits depending on requirements.

It is understood that, CSR is only there to acquire land. Where, the inhabitants of the land will reside ; what livelihood they will have , these are the question that, has to be answered. These industries will only absorb the skilled laboureres and right now these are not available in the area. Even if they setup ITI institue how many local people will be abosorb in the plant.

The data spelt by Asem Srivastav an emiment economics and researcher said that , TATA during its early periods had 85000 laboureers in its units and its annual turn over was more than to 4.5 Crores. But, at the present day they have 45000 labourers and the annual turn over is more than 12 Crores. ( the figures might differ) . Its clears about the development process whether is absorptive or evacuative.

As far as social responsibility ,it is fine to do as the area needs social welfare but to uproot them from their land is leading them to poverty and migrate to another area for livelihood. The agriculturalist will be left to do nothing then to become the daily wage labourer.

The alternative has to be supported may be the small scale industries which will absorb the local youths by not leading them to jobless; parrallel with the traditional economic practices.

How much it is right to say about the people who will be benfitted from such giant project. The middle class are ones who will be more benefitted besides the company owner, whether to be an emigrant or an local person with good educational qualification. These middle class will also include the people from Indigenous community including the Urban Indigenous proceeding towards individual progress in life and one cannot stop them as its concern their bread and butter. One cannot stop them as its also a struggle for competency in all sector.

It is really conflicting as on one hand you have the indigenous being uprooted from their native home land and on the other hand you have the indigenous in those plant for their progress in life proving their competency.

The examples were lying with all the big companies like TATA steel , BSL,HEC in Jharkhand etc. but, when we are concern about the indigenous identity such development activity cannot be promoted in a wholistic manner.

The question still lies among the qualified indigenous both rural and urban, a more specific to urban indigenous how they will respond to such initatives, how they will look into the social responsibility and progress in life. As far as social is concern they have the near and dear ones who will be uprooted and on other hand they have the individual progress in live. The group is opportunistic and many question still continous with ongoing discussion.

There it lies a big concern for the indigenous to the notice the urban indigenous how much sensitive they are to such issues. Along with it how much sensitization is there , when we are fighting for indigenous right whether to be land and culture.

Really it’s a big concern for indigenous collective when development word is spelt by big giant like TATA and MITTAL.

Few facts of gender inequality in indigenous community

2008-04-25T04:16:00.000-07:00

By Jyoti Sonia Dhan

“Indigenous societies in India are showing an increasing tendency towards growing inequality in gender relations. This is more pronounced in societies that have integrated with mainstream Indian society." Sanjay Basu Mallik; Gender relations and witches among the indigenous communities of Jharkhand, India.

This gender differences will remain till it reaches to the apex fused and busted, eventually, coming to equilibrium stage. (Equilibrium really?) The capitalism and cat race for power will always there to push and pull either of the sex to go up and down.

A society where one can view the clouds of equilibrium in sexes was about indigenous society, where always the collectivism lies. Both the sexes stand equally, responsible for the household and to the community. The parameters that, we look into were right to decide or right in decision making first in the household then in the community. The decision making in the social activity, decisions in the economic activity went parallel and equally with both the sexes. In respect to the village context, village is a family unit on whole, so all the responsibility were shared among the members of the family , whether to be sowing the fields, repairing the roofs or arrangement of child birth to marriage ceremony, all were done by the villagers ( a family).

In this spirit of the collectivism, the land is not fragmented into individual household share. The land, forest and all the natural resources were shared by the collective of the village. But, when we speak about the resources as a whole it is said to be of collective ownership. But, the British Government put the seed of fragmentation, division in this collectivism through the individual ownership of the land, so that, they (Britisher) can have access to those lands which were under the collective group. Here, begins the crisis and struggle of the land not only between the individuals of the collective but between the household.

The right to property entitlement was there among the different sub groups of the indigenous community. For instances, I could narrate about Santhal indigenous subgroups, a share is given to the female member during the ceremony “Tamen Jom”, where she can have right over the land for her sustenance. So, as the other sub groups Kharia, Oraon, Ho and Munda etc have the access to the right to the property to the female member .This was limited to singles females only.

Inspite, of all these, we still hear news of the patriarchy influences in the villages in form of witch hunting or witch in the village. You can hear stories about the witches in particular family (mother or daughter in law expertise in this art) and therefore, other families do not easily mix up with them. The question lies why a Mother or Daughter in law, we never hear men, even though we hear, it’s like moon in grey clouds. This is something of social boycotting to an individual family member thereby, to the family.

The women in the villages were inheritance with some knowledge of healing or curing a human being through the medicinal herbs. This knowledge was passed on to the next generation by the elderly women member in the family. This has been passed on to the female members only not to the male member therefore; the access of information was limited to female.

Here, the fight of knowledge creates the nomenclature of WITCH. During the research women founded many herbs which cures and many which kills a human being. So, when it comes to kills it is therefore, an evil deed, so the WITCH was strongly described. As, it was already narrated that, the male members do not have access to this knowledge, so there is a gap which somewhere moves towards the subjugation of women. This subjugation finally, resulted to violence on women mentally and physically in a grave manner. One should notice the witch hunters were more of females than finger counting males.

Ranchi - Ramani Devi was badly tortured after being branded a witch. But despite the scars in her body, the survivor is fighting back for hundreds of vulnerable women.
Ramani Devi, 45, is leading a programme all over Jharkhand through 'Nukkad Nataks' (street plays) to raise awareness about the practice and thus save many others who might meet a fate worse than her own.
'I simply do not want repetition of what I had to face. It is all because of superstitious beliefs and nothing else,' says Ramani. Recalling the trauma she faced, Ramani narrates: 'I was tortured and forced to eat human excreta just because I was branded a witch by the ojhas (witch doctors).'Today Ramani is not alone in the fight.
Vaisakhi, another survivor, says: 'It is a blot on our society. We have to face such inhuman torture even in this 21st century. It is a shame that when women have reached space, we are subjected to such horror.' Vaisakhi, in her 50s, had also been brutally beaten up by a villager, who branded her a witch. There are scores of women who have been branded witch by villagers and tortured. Many were killed, sometimes by beheading or dismembering their limbs.
Many like Ramani Devi are forced to drink urine or consume human excreta. Some are ostracized and thrown out of their villages. 'When these women tell the gory acts and inhuman things they were subjected to, people can feel it. They succeed in pulling a good number of crowds,' says Vasvi, a social worker engaged with Free Legal Aid Committee (FLAC), an NGO that organizes the street plays and works to spread awareness against witch killings.
'Witch killing follows a rising graph if we look at the figures,' says Ajoy Kumar, director of FLAC.
In 1991-2000, a total of 522 people, mostly women, were killed after they were branded witches. We don't have the exact figure of killing since then,' Kumar says. According to the crime branch of the Jharkhand police, however, 190 witch killings were reported in the past five years. 'Only an awareness programme can curb it,' says Kumar. The street plays try to create awareness at different levels. It first tries to inform people about the reality and scientific aspects of witchcraft. It also tries to educate the people about legal aspects and how courts could punish the perpetrators. The Prevention of Witch Practices Act was formulated in 1999 to curb the menace, but in most of the cases the witch doctors went scot-free. 'The arrested people rarely name the witch doctors fearing their wrath,' says a police official with the Criminal Investigation Department. 'Even the conviction rate is a low 15 percent.'

With respect to the property entitlement to the female members, land right was now limited. The historical evidence narrated many times were about the immigration of non-indigenous people and viewing the resources they hold, which actually needs for their settlement to the new land. They found the liberation of women folk in the community and their ownership in the collective resources; this created a strategy to access those resources. They influence the women to get marry with them or fix them in a situation where she cannot give a second thought of marrying other, thereby, access to land she has. This created the social obligation to the women to have right to the property. This was done to save the resources getting into the non-indigenous hands. It was all true that, women got exploited in the hands of the non-indigenous people. It was also true about obligation to save women from getting married other than the community. Still now we find the same thought of restriction in the community towards women.

What that is narrated is true and some kind of social restriction can save a society. But, is that the social restriction is only to the women? What will we say to the people (males) who sell their property to non –indigenous? What will we say a person marrying a non-indigenous? How far the person marrying non-indigenous women follows the culture of indigenous? The most important thing why there is no socialization process among the young girls in the family till she is to the marriage age about the land which belong to the indigenous group and the land have to be save for the indigenous people.
The history always narrate about the women is not in place so such normalization was done but, what we will say to the men who actually sold their share to non-indigenous. HERE, THE QUESTION IS NOT OF THE PROPERTY RIGHT TO BE GIVEN OR NOT BUT, TO ADDRESS THAT, IT IS NOT ALWAYS THE WOMEN RESPONSIBLE.

In the present scenario, the effects of the globalization creating indigenous people to shift from community concern to individual concern. The “status” words govern the society. Exposure to the outside world started to reduce space for the women in the community. This reduction of space of the women is invisible in the present times may be likely to seen 100 years move clearly among the indigenous. Here, I will speak about the urbanites and semi urbanites indigenous people. The generation which had migrated to cities and town for better livelihood had been constantly being influence by the non-indigenous. This group was the middle class group who was educated and wanted to grow in different spheres of the sectors. This group is constantly being exposed to outside world. Here, it does not mean that one should not interact but, how the community is keeping with culture of the outsiders.

First, it comes with the identity how to introduce ourselves when asked what your caste is? In indigenous community there is no feudalistic structure for caste definition; there are different sub groups residing in different geographical location and interacting peacefully among themselves. So, when describing about caste, so what they will be defined a tribal meaning coming from backward community. Here, inferiority complex is being created. Secondly, comes with the household chores it’s a women’s job, this was much influence with the urban thought. Thirdly, women who hold a job or service are more preferred as the soul mates. This area has two faces; some area women are preferred as qualified housewives while somewhere holding a profession. There have being instances about issue of marriages in the small pockets but found across. An incidence where there is no choices for a girl if a parents search a groom who is much elder to her say to 10-15 years old and she is still studying; reason for giving a daughter is person had a secured job. This kind of incidence is found more across the urban region. Now, the question arises from where these thoughts have emerged, it was not there in the collective indigenous group. Though the indigenous were question by the non indigenous why you people gather in a collective. The right to take decision on which subject the girl will purse totally relates with the marriage proposal because, she has to fit into the in-laws norm. Again the question arises from where these cultures come? The individual life in the urban has eventually placed an individual indigenous to move in this manner.
Nevertheless, the pomp and show in the marriage ceremony, better position in better department were the symbols of the status which is gradually governing the indigenous urbanites. Fourthly, regret of having a girl child. Since, the girl child is considered not confident enough with outside chores of household. This issue is alarming and is creating threat.

The above statement is bitter to digest because this on a whole has not influence a women’s life largely; but the shift is on going may be after a decade these comments may be visible clearly. And these were my individual view and observation as being part of urban indigenous.

The young urbanities describe the indigenous society on the parameters of the theories they study in the books but not through the past culture. The empowerment of the women they find is through economic empowerment aint it was true that, women already had economically stake hold in house , since the genesis.
Some blame the globalization for the cultural extinction where some believe in the economic growth there by proving their identity as an indigenous. But, some where in the struggle, the woman is left to lost. This lost comes from the notation the challenges she has to make. It is really not understood what make women to fall under the challenge in an indigenous society. Is it the economic empowerment or leading to subjugation in the society?

Now, where do we (indigenous) find ourselves is a question to answer and were women stand? One cannot deny the patriarchy from the world so do to this community. Still this community is a progressive because its women have space in the society. But, fears are not far away to wash away these values.

Struggle for land rights:Acquaintance with the Bhumi Raksha Sangarsh Samiti;Asanboni: East Singhbhum;JHK

2008-04-25T03:54:00.000-07:00

By Jyoti Sonia Dhan

The region Greater Singhbhum is an eye for the industrialist since, the British times. The TATA’s had captured the natural forest and the lands of the indigenous people before the CNT Act (Chotanagpur Tenancy Act) was passed. Since, then the region had been the self interest of the money minded. Nevertheless, with the uranium mines at Jadugora, Mosabani, Rakha mines all the focuses has come to exploit the natural resources of the area. The result gave industrial profit but zero money to the inhabitants of the area. The people who gave their land were in the pathetic condition with no livelihood. The land that, they had sold were 2/- rupees per acres. The condition of landless leads to poverty and migrate to the other places for food.
Slowly, this realization has arisen among the different community. They now understand that, if there is land there is existence and sustainable source of food. But, if one is abandon from the land, then there is no food no life. With such objectives, Bhumi Rakhsha Sangarsh Samiti is organized.

With the name its self it, it tells struggle for the protection of the land, the Bhumi Raksha Sangarsh Samiti was formed in 2005. They had organized themselves within 12 panchayats and had been fighting for their land from JINDAL. The JINDAL wanted to set up steel factory and a thermal power unit in Asanboni area. The Jindal tried to mobilize the pradhan to give land. The CO of the area came with manager for survey and they spoke to the villagers. But the villagers just denied to any favour. They made them under arrest in the village till evening. The different political parties approached some spoke in favour of jindal and some wanted to take the group into their interest of vote bank. All these outsiders process were scraped by the sangathan, because they knew the reason behind it.

The Sangathan has the strong believe that, they will not give the land at any cost. If they have the land, they have everything but no land then they are death. They believe in the ideology that, whoever comes to support the cause are welcomed but, the leadership is of theirs own. The winning attitude is found among them but, they had to keep on watch eye of the happenings around them.

They have the active cadre of 500 people including men and women. Each village has two representatives to give it representation in the sangathan. There are 55 total members in the core decision making unit. As for the women representation it is absent. The women are there in the lead to protest but, when talking about the decision maker they are not there. Though, the decisions are taken collective by all the members but, the women we can hardly see.

The interesting aspect that is seen within the sangathan was that they reside beside the Subarnarekha River. So, they demanded from the government to provide the irrigation facility so that they can produce crops for their sustenance source of the food. They can produce buffer crop to be marketed, if the irrigation facility is given. This shows that, they understand the value of the land and mere compensation given by the company will not lead a prosperous life in future, even for the next generation.

The Sangathan is not acquainted about NGO and they don’t understand what organization is, so for Pariyavaran Chetna Kendra (PCK), Potka;East Singhbhum,Jharkhand it has been different strategy to meet them. They had introduced themselves, as the member from Gaon Ganrajya: a people’s organization, (being actively involved in it) and thus were able to make their presence there. There has been lot of effort by Mr. Kumar Chand Mardi (project holder of PCK) to organize and to fight with Jindal Company. There were discussions to protect of being hijacked by the political parties.

The consistence struggle will only lead to rid the Jindal from their lands. And this is still going on. The only way to win they see is to become a watch dog about the movements of the capitalistic forces who is in continuous efforts to snatch the beautiful fragrance of the land.