7KHFRPPXQLW\EDVHGPRGHOSURPRWHGE\ 35$'$1KDVKHOSHGLPSURYHWKHOLYHVRI VPDOOKROGHUIDPLOLHVWKURXJKLQFUHDVHG DJULFXOWXUDOSURGXFWLYLW\ A CSP trains women farmers to prepare an organic ferliser in Kathikund, Jharkhand (p.03) newsreach

SEP_OCT 2018 IN THIS ISSUE

02 LEAD 13 REPORT 27 FORUM Agripreneurship: Helping In Quest of Fellow The Narrative of Revive Smallholders Travellers on a Road Less Development: Promoting a community-based Travelled: Destination In Search of an Alternative model of agricultural advisory Mendha Realizing that the world of services through Community Service Questioning the dominant mode consumerism and many of the Providers has helped PRADAN of life and livelihood choices and interventions carried out in the improve the lives of smallholder critically analyzing the development name of development will take families through increased interventions aimed at attaining their people away from traditional agricultural productivity them, the villagers of Mendha practices and habits that have MANAS SATPATHY choose the most suitable method of sustained them in good health over a collective way of life for them, with centuries, the Kandho tribe takes a sustainable form of governance active steps to resist any outside mechanism and ecology, adherence help that will snuff out age-old, to values, stakeholder mobilization time-tested resources and ways of and horizontal spread in nearby living and life. In this, they are helped villages by Living Farms, a civil society NEHA JOSHI, SUHASINI BALI, MAHENDRA organization, in South Odisha KUMAR SINGH AND SATISH PATNAIK SATISH PATNAIK

07 FORUM 21 REPORT 33 CASE STUDY Beyond Electoral Politics: Changes through Plastic Bottles: Paving the Women in Local Governance Participatory Theatre Way to Perennial Farming in Haryana Using themes that address Finding a new use for discarded issues alive in the community in plastic bottles, now a ubiquitous and Encouraging women to stand for street plays the ‘Theatre of the deathly hazard to the environment, elections to the local bodies is Oppressed’ gives the villagers the a little revolution is underway in a one step forward; empowering opportunity to observe as well tiny block in Khunti district, where them with knowledge and skills in as act, making spectators ‘spect- tribal farmers are using it to water planning and decision-making must actors’. Entertainment and education their crops in an innovative way necessarily follow if women need go hand-in-hand creating a powerful through machan cultivation, opening to be active creators of their own impact and heralding change up possibilities of greening land that future and not figure-heads and lies arid most of the year. proxy figures for the men of their NEERAJ JOSHI families DEBARATI GHATAK DEBIKA GOSWAMI

Newsreach, a bimonthly journal, is a forum for sharing the thoughts and experiences of PRADAN professionals working in remote and far-flung areas.Newsreach helps them reach out and connect with each other, the development fraternity and the outside world.

1 LEAD

MANAS SATPATHY AGRIPRENEURSHIP: Helping Revive Smallholders

Promoting a community-based model of agricultural advisory services through Community Service Providers has helped PRADAN improve the lives of smallholder families through increased agricultural productivity

Abstract experience in improving the lives of smallholder — families through increased agricultural productivity by promoting a community based model of MALLHOLDERS CONSTITUTE agricultural advisory services. Other actors may find nearly 801 per cent of the total farm this useful for adaptation in different contexts. households and make up one of the largest constituencies among India’s poor. Their food, nutritional security Introduction and poverty alleviation pose great — challenges. Their lives can be improved In spite of several initiatives that have been only by increasing their agricultural productivity introduced since Independence, neither the public Sand by promoting off-farm rural employment. This extension system nor the market has been able to requires appropriate technology dissemination reach the millions (200–400) of smallholders in the systems, which will equip them with modern remote areas of our country. Their low self-efficacy, practices, in both farming and off-farm activities. the lack of belief of outsiders in their capability, the This paper captures the lessons from PRADAN’s ignorance of public extension workers about the

1Chand, Ramesh, P.A. Lakshmi Prasanna & Aruna Singh, “Farm size and productivity: Understanding the strengths of smallholders and improving their livelihoods”, Economic & Political Weekly, Supplement June 25, 2011, vol. xlvi nos. 26 & 27.

2 NEWSREACH SEP_OCT 2018 New models have to be developed to ensure that these families have access to the right information, as well as knowledge and skills to optimize the productivity of their livelihood activities

needs of these smallholders, and select, engage and supervise local timely information to farmers on the unwillingness of specialists youths to work as CSPs to help input use, scientific production to live and work in such areas their members adopt modern practices, disease and pest are some of the reasons for the practices and to access markets. management, the markets, etc. current state of affairs. The lesson is that when CSPs identify an enterprise to support Although the public extension As a result, the productivity of the production system, they not system in India has widened most of the on-farm and off-farm only benefit the community by since Independence, it still does activities that they are engaged advising them on the scientific not reach a large number of in varies from 50–65 per cent of practices, they benefit themselves smallholder farmers and other the national average. To ensure by finding a means of earning. vulnerable groups, primarily their well-being as well as to It becomes a win-win situation in remote areas. Moreover, meet the national food demand, for both the community and the the models of extension of the this situation cannot be ignored entrepreneur. government and the private or be allowed to continue. New agro-dealers do not meet the models have to be developed to needs of smallholders in hilly and Context ensure that these families have undulating areas. This is, usually, access to the right information, — due to the high transaction as well as knowledge and skills to The promotion of farm and non- costs of reaching these pockets, optimize the productivity of their farm livelihoods is an integral the lack of crop and livestock livelihood activities. part of PRADAN’s strategy to management solutions suitable improve the quality of life in to these conditions and, also, a Efforts are on to come up with an most-neglected rural areas. Severe lack of willingness by extension appropriate model of extension material deprivation diminishes specialists to live and work in into these areas. PRADAN, a not- people’s ability to visualize a such remote and, sometimes, for-profit entity, working for the better life for themselves and to unsafe areas. socio-economic empowerment take charge of working towards it. of rural communities in the most The PRADAN Experience poverty-stricken pockets of seven All such livelihood activities central Indian states, has been involve the provision of extension — promoting Community Service and technical advisory services to In the beginning, PRADAN’s Providers (CSPs) for many years rural communities. These ensure professionals played the role now, to successfully address the critical access to the knowledge of extension agents for various challenge. and information needed to livelihood activities, which they increase the productivity and identified and promoted. This The uniqueness of PRADAN’s the sustainability of farmers’ helped them develop context- approach is that the women production systems. Such specific solutions, in response from disadvantaged households, services play a significant role in to ecological and socio-cultural who are organized into SHGs, risk management, by providing demands. When the prototypes

LEAD AGRIPRENEURSHIP: HELPING REVIVE SMALLHOLDERS 3 This model has been quite successful, in terms of making a large number of farming women adopt modern agricultural inputs and practices, at a relatively low cost. They have begun to earn a good price for their produce

were well-established, the PRADAN regularly reviewed and activities was visible, was made idea of taking them to a larger supported. The curriculum of the more interactive, to inspire number of families was explored. training and its design kept in them and help them learn For the families engaged in mind their educational level of better. PRADAN mobilized the farm-based livelihoods, the the farmers. To help farmers gain resources for the training of the following services were found more information and confidence, CSPs and for the remuneration necessary: asset creation they were taken on exposure of these service providers. Their through government grants, visits to those sites, where remuneration depended on the working capital mobilization communities had adopted similar number of families they served through credit, supply of quality modern practices. and the tasks they performed. agricultural inputs, knowledge Weekly meetings were conducted and skill transfer for soil health Initially, men were chosen with CSPs by the staff of management, training on nursery as CSPs. Subsequently, when PRADAN, to assess their progress raising, crop production, crop PRADAN’s focus shifted to and provide ongoing support. protection, farm mechanization, empowering women SHG Periodic refresher courses were post-harvest processing, and members by enhancing their conducted to improve and refine marketing. skills and capabilities in their knowledge and skills, agriculture, some interested based on the feedback on their PRADAN, then, came up with women were groomed to be experiences. a community-based model service providers. After a few to provide services related to cycles, the processes of selection This model has been quite knowledge and skill transfer, and training were standardized. successful, in terms of making a Natural Resource Management Communities selected candidates large number of farming women (NRM)-based asset creation, and against a list of agreed criteria adopt modern agricultural inputs marketing to fill the gap left by such as: 20-40 years of age, and practices, at a relatively low the state. Women were organized class VIII pass, acquainted with cost. They have begun to earn into SHGs to mobilize credit modern farming, not completely a good price for their produce. for their members, and local occupied in farming, owning This experience has now been agro-dealers were oriented to a mobile phone, being socially adopted by many NGOs as well as provide quality inputs on time. accepted, and possessing a mode by the National Rural Livelihoods Specialized and intensive training of conveyance. Practice-based Mission (NRLM), the national was provided to a few selected training programmes were flagship programme for poverty youth from the community, developed, mainly at the village reduction/alleviation. on locally appropriate farming level, to prepare CSPs for the practices for crop, soil, water and various activities promoted by the Being employed by PRADAN, livestock management. organization. the CSPs were more accountable to the organization than to The CSPs, then, promoted a The exposure to the communities, the community. In fact, they basket of livelihoods, which where the impact of similar preferred to be known as

4 NEWSREACH SEP_OCT 2018 Meeting the full cost of the CSPs through contribution from the community has always remained a concern. In our society, where paying for information is not the norm, it was hard for CSPs to get a reasonable payment from their own community

PRADAN’s employees rather they were competent enough CSPs were employed by PRADAN. than as service providers to the to fulfil their responsibilities. The new system, significantly, community. In the process, the We also linked them to the local increased the coverage under community largely remained at agro-dealers so that they could different livelihood activities. the receiving end and could not access the latest information and demand improvement in any pass it on to the communities. Meeting the full cost of the CSPs of services provided. This also With experience, we introduced through contribution from the required steady monitoring by a biodata format, written test, community has always remained PRADAN, to have the desired and group discussion for the a concern. In our society, where results. We, therefore, planned community to administer and paying for information is not the to gradually make the model select better candidates. The new norm, it was hard for CSPs to get demand-based so that CSPs would CSPs were attached to older CSPs a reasonable payment from their be employed directly by women’s for on-the-job training. own community. This became a institutions. hindrance to sustaining the CSPs’ This also made the interest in further learning and in We encouraged SHG members to discontinuation of CSPs in the providing quality services to the collect a service charge fee from older areas easier. After acquiring community. External financing, the participating families, to meet the required knowledge and thus, was always required to the cost of CSPs. And because the skills, the communities would train and engage the CSPs. Had it community was not ready to bear stop using the services of CSPs been remunerative, CSPs would the full cost because the rates and would demand new services. have been charged a fee for the fixed were too high according to This was a challenge when the training. them, the shortfall was met by PRADAN. Interestingly, when they were asked to pay, the enrolment of farmers decreased. The response gradually improved in the subsequent years and it resulted in greater ownership by the community. They selected the CSPs, allocated them responsibilities, monitored their work and paid them as per the work.

PRADAN’s role became then, largely, to train CSPs so that

LEAD AGRIPRENEURSHIP: HELPING REVIVE SMALLHOLDERS 5 To attract more people and to increase demand for the services of CSPs, PRADAN provided knowledge of modern farming as complementary to the other services

Learning from the agro-dealers, able to start businesses of their entrepreneur—or, in this case, an who provided knowledge free own by providing several services agripreneur—model seems to be of charge to increase their sales, to farmers on a remunerative the best to establish a strategic PRADAN focussed on promoting basis. alliance between producers and entrepreneurs, in partnership service providers. Information with Transforming Rural India Some of the most prominent and Communication Technologies (TRI) in the next phase. PRADAN businesses are agricultural input (ICTs) have created more options provided missing services such as supply, poly house nursery for CSPs, to provide advisory and input supply, including seedlings, to supply healthy seedlings, extension services, considered irrigation, mechanization accessing government subsidies an added advantage to these and marketing for which the to procure agricultural machinery entrepreneurs. community was willing to pay. and providing rental service, To attract more people and to and marketing of vegetables PRADAN is assessing if this increase demand for the services and fruits to distant markets model can be scaled up to cover of CSPs, PRADAN provided and enterprises such as Mother large numbers of farmers. It knowledge of modern farming Dairy. This seems to be a win- would, in that case, require as complementary to the other win situation for both the CSPs quality training, finances— services. and the farming community. It both grants and loans—and can self-sustain after the initial continuous support for a period Accordingly, PRADAN selected financial assistance to train and of 6–12 months, to help CSPs high-performing CSPs and trained support CSPs. They may even pay stand on their own feet. CSPs them on visioning, achievement for their own training. find it a challenge to obtain a motivation and business plan license from the government to preparation, in addition to sell fertilizers and pesticides. The Conclusion and Way Forward opportunity identification, credit advocacy for favourable policies access, etc. After the training, — may, therefore, be vital to support they were promised a stipend A suitable rural extension model these entrepreneurs run their of Rs 3000 per month for a has to be an integral part of ventures successfully. They could, period of six months, to select an sustainable agriculture and then, provide critical information enterprise of their choice, prepare livestock development strategies. to smallholders, to revitalize a business plan, secure bank loans To promote the exchange of Indian agriculture. and launch the venture. This has information and facilitate wider — worked quite well. Most of the dissemination and uptake of Manas Satpathy is Integrator, Research and trained entrepreneurs have been improved farming practices, the Advocacy, PRADAN.

6 NEWSREACH SEP_OCT 2018 FORUM

DEBIKA GOSWAMI

BEYOND ELECTORAL POLITICS: Women in Local Governance in Haryana

Encouraging women to stand for elections to the local bodies is one step forward; empowering them with knowledge and skills in planning and decision-making must necessarily follow if women need to be active creators of their own future and not figure-heads and proxy figures for the men in their families

N 2016, THE FIFTH GENERAL candidates, who secured seats in the elections, Panchayat Elections of Haryana witnessed fulfilled the mandatory education criterion. This, the election of a greater percentage of of course, can be considered as an achievement in a women despite the dwindling pool of state such as Haryana, where the sex ratio of women eligibility due to the introduction of new to men is 879 : 1000, and the literacy rate of women rules such as the education criterion. The is still as low as 64.94 per cent. overall representation of women across all levels of the Panchayati Raj Institutions (PRIs) Despite the increase in the number of women at was 42 per cent as compared to 36 per cent in the the village-level governance in Haryana, some I of the questions worth reflecting upon are: Does previous term. the improved percentage of women in the PRIs In addition, the 2016 panchayat polls had more of Haryana also ensure their active and effective educated members in PRIs because all the women political participation? Do they have any real power

7 For the last two-and-a-half years, after the elections of 2016, have these women exercised the power bestowed upon them or have they gone back to their household cocoons after their electoral wins?

to influence democratic decision- stifled and is unable to voice her Belonging to the Other Backward making? opinions freely in the presence of Castes (OBC) category, Rajbala of male community members. Khedla village, Nuh district, had To answer these questions, we to experience both electoral as started out by looking at what “A sarpanch can be a change- well as social strife. The men of happens to the elected women maker and can create linkages the opposing party in her village representatives beyond the between the government and filed a case against her in the electoral politics. For the last the villagers,” says Richa, the District Court, alleging that she two-and-a-half years, after the sarpanch of Sugh Majhri village had submitted fake educational elections of 2016, have these in Yamunanagar district. She qualifications. Besides, women exercised the power is highly qualified, with an rumours were spread to malign bestowed upon them or have they MBA degree in Finance and is her character. Despite such gone back to their household competent to handle difficult challenges, the villagers elected cocoons after their electoral wins? functions such as accounting her as the sarpanch because and audit. The residents of Sugh We interviewed 12 sarpanches of the proven transparency of Majhri, however, think that she, (village council heads) and 10 her work, her confidence and being rich, elite and educated, panches (members of the village her decisiveness. As the village does not have much connect with council) from five districts of head, she aims to work for the them and is not concerned about Haryana, namely, Faridabad, holistic village development. improvement of the impoverished Mahendergarh, Nuh, Sonepat and and weaker sections of society, Yamunanagar. Some interesting Raveena, another sarpanch, has and faces stiff resistance at every conversations and revelations a Masters degree to her credit; step because she belonged to the emerged. Let us consider a few yet, she did not know about the OBC category. case examples in this regard. mandatory education criterion An expert in martial arts, Anita Yadav, sarpanch, Sihar when her elder brother asked Heerni Sharma of Tilpat village village, Mahendergarh district, her to contest for the position in Faridabad district could not has studied up to Higher of sarpanch in Kota village, continue her studies beyond the Secondary and is not only very Nuh district. Her educational conversant with the major qualifications were used by the secondary examination. After functions of the gram panchayat men of her family, to secure being elected as panch, she has (village council) but also with power for themselves because not only been able to identify the the important government they wanted to work on her major issues such as sanitation, programmes designed for the behalf in matters of village drinking water and electricity benefit of rural citizens. Despite governance. To date, all her plans that troubled her fellow villagers having good knowledge about regarding the functioning of the but has also persuaded the her role and responsibilities as gram panchayat await the approval sarpanch to incorporate the same the sarpanch, she says she feels of her elder brother. in the Village Development Plan.

8 NEWSREACH SEP_OCT 2018 One of the foremost reasons behind this limited success of elected women representatives is their lack of awareness about the functions of the gram panchayat and the roles and responsibilities conferred upon them

Heerni radiates hope when and class barriers, and displaying sponsored schemes and projects, she says, “Non-government self-esteem and agency; a and their management. They are Organizations (NGOs) or young bride, despite not being also not well-prepared to support community-based organizations highly educated, overcoming and supervise local institutions must provide training and help her lack by using her skills of in their accounting and audit in the capacity building of elected observation and reflection; a functions, or to maintain and representatives, especially newly elected woman panch, who manage their office space. because government training has no support or guidance of the Besides, the lack of computer programmes are not enough.” sarpanch or the other panches. application skills and their lack of understanding of the Right This is in striking contrast Elected women representatives to Information lead them into to the story of Mukesh, the can play a critical role in additional backwardness. panch of Nizampur village in two major tasks of the gram Mahendergarh district, who panchayat, namely, preparing Yes, structural and caste despite having the necessary development plans, and inequalities still matter. And education criterion, has no clue implementing and monitoring because of these, women are about her role and responsibilities government programmes. subjected to discrimination as an elected representative. She Unfortunately, most of the regarding access to opportunities has not received any direction elected women representatives, and resources such as education, from the sarpanch, nor does she despite having the requisite health and other services. have any insights or ideas with educational background, are Women, who are elected as regard to developing her village unable to influence decision- representatives, are also no during her tenure. making, with regard to these two exception, and as a result, are tasks. Look at the facts presented often seen lacking in confidence in these examples of elected One of the foremost reasons and agency, in skills of representatives: An aware behind this limited success of articulation and comprehension. woman paralyzed by patriarchy elected women representatives is Often, they do not believe they and the structural inequalities their lack of awareness about the can work independently and associated with it; a highly functions of the gram panchayat depend on either their male educated woman unable to stand and the roles and responsibilities relatives or influential men up for the disadvantaged due to conferred upon them. These of the village community for the diversity of interests related women, despite having the decision-making, accounting and to class and caste differences; a required educational criterion, maintaining financial records, the young, educated girl forced to be are unaware of the regulatory use of technology and for matters the mere front while her male functions of a gram panchayat, that require physical mobility relatives wield power and take the processes of participatory such as attending meetings decisions; a woman belonging to planning and budgeting, and and trainings. These factors the OBC category fighting caste the provisions of government- cumulatively restrict the elected

FORUM BEYOND ELECTORAL POLITICS: WOMEN IN LOCAL GOVERNANCE IN HARYANA 9 Creating structured training programmes, exclusively designed for these elected women representatives, is one of the most crucial requirements for capacitating them to perform their roles and responsibilities well

women from becoming dynamic of KILA include training, action- governance structures, elected leaders; in effect, they are token research, publications, seminars representatives of panchayats, representatives and do not really and workshops, consultancy, including women, who serve play an active and effective role in documentation, hand-holding as the lynchpins in all the village governance. and information services. It also development activities in the runs a one-month certificate villages, must learn and equip What can be the panacea for course on Panchayati Raj for themselves with skills to use these problems? the elected representatives for computers to manage their work- capacitating and preparing them related responsibilities. Hence, No doubt, creating structured to function well on the ground. sessions for basic digital literacy training programmes, exclusively must be incorporated in their designed for these elected women Equally or even more important training curriculum. representatives, is one of the is to make elected women most crucial requirements for representatives digitally An off-shoot of digital literacy capacitating them to perform literate. This becomes singularly is mobile literacy; a majority of their roles and responsibilities relevant because the Ministry of women representatives seem to well. Such programmes can also Panchayati Raj, Government of be uncomfortable in handling serve as platforms for women India, through its E-panchayat smart phones, either because to meet, interact and learn from Mission Mode Project, is of they do not know how to each other. The involvement of or because it is a social taboo. willing to use information and not-for-profit organizations, Educating women representatives communication technologies which have regular experience in to use smart phones is extremely (ICT) for not only automation working with rural communities, critical, especially now when the of internal work-flow processes will add value to the training use of mobile-based apps for of panchayats and improved programmes organized by the information dissemination is a service delivery to citizens but government. well-known approach, even in also to increase capacity building government circles. The example of the Kerala of panchayat representatives Institute of Local Administration and officials, and improve the The collaborative initiative, (KILA), which is an autonomous efficiency and the right to ‘E-Shakti’, by the Government training, research and information (RTI) compliance of Madhya Pradesh and the consultancy organization under of panchayats. On the whole, telecommunication service the Ministry of Local Self- digitization of panchayats will lead provider Bharti Airtel, is an Government, Government of to local self-governance becoming exemplary move in this respect. Kerala, is worth mentioning in more inclusive, responsive, The programme was launched to this regard. The many capacity accountable and transparent. create Internet awareness and building interventions on local With the panchayats being at the literacy among rural women, governance and decentralization interface of rural citizens and which included a few elected

10 NEWSREACH SEP_OCT 2018 Investment in creating a sense of agency and empowering women with skills to form coalitions and alliances, to voice their views fearlessly and to negotiate with patriarchal restrictions imposed upon them better, perhaps, is the only way to restore women’s dignity as elected representatives despite differences in class, caste and economic status women representatives as well. generating awareness about Public Distribution System Even women employees of their roles and responsibilities as (TPDS). The women complained various government departments members of these institutions. to the sarpanch and, later, to an were included in the programme. officer of the Food and Supply The training empowers women Complementary to this initiative, Department. This alarmed the with knowledge of the Internet the Sehgal Foundation has also dealer, who hurriedly distributed and helps them adopt it in designed Women Leadership food grains to approximately their daily lives. Besides a basic Schools (WLS), exclusively for 1,000 beneficiary households. knowledge of the Internet and women community members, email, the training includes to train and empower them to Investment in creating a sense an introduction to various become advocates of their own of agency and empowering government portals and mobile development. WLS provides women with skills to form apps, IRCTC and so on, and how women with information about coalitions and alliances, to voice to access these through mobile government programmes through their views fearlessly and to phones. which women learn about crucial negotiate with the patriarchal issues, such as food security, restrictions imposed upon them Efforts of not-for-profit health and nutrition, RTI, and better, perhaps, is the only way organizations in building the social security programmes. to restore women’s dignity as capacity of these women through elected representatives despite separate training sessions is an In addition, in order to ensure differences in class, caste and additional and very valuable better delivery of public services, economic status. And this can be accompaniment. The SM women in WLS are also trained achieved, not just by attending Sehgal Foundation, a not-for- to apply for, and claim, their training programmes conducted profit organization, working in entitlements and to appeal to the by government and non- Nuh district of Haryana since appropriate government officials, government institutes but with 1999, has introduced specific in case their rights are delayed the holistic support of the family training programmes for women or denied. This instills in them a and the wider social environment. representatives in village-level sense of agency to work for their institutions such as panchayats, own as well as the common good. Making PRIs more inclusive school management committees, for women functionally, and Village Health, Nutrition and The trainees of WLS in Khan not just constitutionally, is a Sanitation Committees by Mohammadpur village in Nuh constant endeavour. The much- forming mahila sangathans district, Haryana, stood up celebrated mantra of ‘women’s (women’s collectives). Through against the corrupt practices of empowerment’ that is limited to these collectives, the message the local ration dealer, who was only providing parity in access of the importance of collective not distributing the stipulated to opportunities and resources action is reinforced among amounts of subsidized food items to women, although having the women representatives, besides as promised under the Targeted potential to address some of the

FORUM BEYOND ELECTORAL POLITICS: WOMEN IN LOCAL GOVERNANCE IN HARYANA 11 Only when elected women representatives are able to prioritize their own agency will they be able to realize their full potential and expand their opportunities and choices

existing challenges for elected Exemplary stories of women foeticide, the improvements women representatives is, beyond sarpanches such as Sheila Devi required to make schooling and doubt, a limited approach. from Jharki Bisalpur village day-care accessible for the girl located in the forest-dominated child and other issues, often There is need, therefore, to Koderma district of Jharkhand ignored by all-male panchayats. broaden the notion of women’s are immensely inspiring in empowerment. Only when this regard. The perseverance Examples like hers testify to the elected women representatives and courage she showed in fact that developing confidence are able to prioritize their own overcoming patriarchal and and a sense of agency are the agency will they be able to realize caste-based distinctions, without prime factors that help women their full potential and expand getting diverted from her sole representatives overcome hurdles objective of village development, and make local self-governance their opportunities and choices. is unparalleled. more effective and inclusive. This will also enable them to The case of participation of focus effectively on issues such as Sheila Devi works as the sarpanch women representatives in local child marriage, female foeticide independently. She maintains governance in Haryana is also no and infanticide, improved a lot of caution in dealing with exception. access to daycare and schooling men, especially those from the for children, an area that all- upper-caste. Her enthusiasm and — Debika Goswami is Programme Leader, male panchayats are inclined to honesty brought to light issues Governance and Policy Advocacy, SM Sehgal disregard. such as child marriage, female Foundation

12 NEWSREACH SEP_OCT 2018 REPORT

NEHA JOSHI, SUHASINI BALI, MAHENDRA KUMAR SINGH AND SATISH PATNAIK IN QUEST OF FELLOW TRAVELLERS ON A ROAD LESS TRAVELLED: Destination Mendha

Questioning the dominant ENDHA, A SMALL VILLAGE IN GADCHIROLI mode of life and livelihood district (Maharashtra), holds a special place in the development arena of India. Today, when choices and critically most of the development models for rural analyzing the development India are centred on individual aspirations and interventions aimed at an extractive mode of production, Mendha attaining them, the villagers adheres to a commune life-world, defiantly yet of Mendha choose the non-violently. most suitable method of a MPRADAN organized an exposure visit for its professionals from 26 to collective way of life for them, 29 August, 2018, to understand the relevance of what was being done with a sustainable form of in Mendha to their own context. They were accompanied by leaders of three villages—Jana in Gumla district, Jharkhand; Chattania in governance mechanism and Singrauli district and Jharna Ghughri in Dindori district, Madhya ecology, adherence to values, Pradesh. stakeholder mobilization and horizontal spread in nearby The visit aimed at understanding this unique model from the ‘worm’s- eye’ view, at redefining engagement within PRADAN and at creating villages

13 The nature of actions undertaken by the Collectives in Mendha, since the 1980s, often questioned the dominant mode of life and livelihood choices and critically analyzed the development interventions aimed at attaining them. This critical and constructive perspective led them to choose the most suitable method of the collective way of life for them vibrancy for the collective way tomorrow and solutions in the c) Well-being, youth and linkages of living among the participant long run. Hence, Mendha seemed with stakeholders villagers. The village-level leaders, ideal as a potential partner for who participated, became the the researchers because by the This led PRADAN professionals co-researchers in the Action end of the AR, the villagers would and the villagers to divide Research (AR). The AR intends be questioning critically the themselves into three groups, to explore sustainable means ubiquitous, extractive, individual with participation from each of the geographical areas, to of intensification of livelihood enterprise and, yet, continue explore the above aspects. Each in different socio-ecological learning and practising the evening, the respective teams systems to create alternative collective way of living. sat separately and built a shared models, along with re-skilling the understanding of the findings community. The three partners Village-level researchers-cum- and sharpened their questions of the Action Research on leaders coming together for the for the next day. This helped the Sustainable Intensification (ARSI) exposure visit also helped in participants to juxtapose their are the villagers, Azim Premji building a shared understanding own context with the journey University (APU) and PRADAN. of the AR. This was the first of Mendha and identify aspects time they interacted with each that needed further investment The nature of actions undertaken other, shared their experiences and strength that could expedite by the Collectives in Mendha, and discussed a future course their movement. Each day, for since the 1980s, often questioned of action. They were helped to some time, all the participants the dominant mode of life and keep in touch with each other sat together to listen and learn livelihood choices and critically over the phone at least once a from the villagers of Mendha and analyzed the development month for peer learning. During empathetically engage with each interventions aimed at the exploratory visit, they shared other’s AR journey. attaining them. This critical and their plans with each other and constructive perspective led also improvised on them, based PRADAN professionals saw them to choose the most suitable upon inputs from the others. Mendha as an AR over a long method of the collective way of period of time and drew lessons life for them. After discussions and going for their way of engagement with through the relevant literature, the community. The movement The ongoing journey for a better the three pertinent areas of of Mendha is deep, in terms life is based on exploring the best exploration deduced by all the of the realization among the practices of the past, questioning visiting participants were: people and their adherence to and reflecting their current values, with a sustainable form actions and accepting feedback a) Governance and systems of the of governance mechanism and to bring about change. Study village, including common fund ecology. Interestingly, it is also groups, or adhyayans, are made at management thick in terms of its stakeholder each gram sabha, for the problems mobilization and horizontal of today, its implications on b) Forest rights and gram daan spread in nearby villages.

14 NEWSREACH SEP_OCT 2018 Community work in the village is part of every individual’s duty. Everyone residing in the village contributes their labour, resources and time for the development of the village

Governance and Systems of the forest conservation, forest of the villagers are met. It has Village rights, education, MGNREGA, systems in place to monitor and — biodiversity, youth, justice and evaluate the functioning of thee SHGs. Community work in the anganwadis, gram kosh, etc. The The villagers of Mendha adhere to village is part of every individual’s village has its own set of rules the principle of, “Delhi me humari duty. Everyone residing in and regulations that govern its sarkar; gaon me hum hi sarkar (In the village contributes their day-to-day functioning as well as Delhi, we have our government; labour, resources and time for the use of its resources. in the village, we are the the development of the village. government).” This exemplifies The villagers have also given The village has many committees the spirit of ownership that the importance to study circles called that look after different affairs villagers of Mendha have adopted. the adhyayan groups, in order to of the village. The idea of Over time, Mendha has worked study any issues that may arise. having separate committees on building internal sustainable evolved during the discussions systems. Thegram sabha in The villagers have formed a in the village meetings when the village ensures everyone’s gram kosh (village treasury), in the villagers realized the participation in the meetings, be which money comes from several need to enhance efficacy and it men, women and youth. sources. Each villager contributes accountability. It has a forest 10 per cent of his/her income protection committee that Mendha village is divided into to the village fund; they do this looks after its forests; a grain three hamlets and the sabha only when they have been given bank committee, an education takes place at the hamlet level work by the gram sabha. The committee, a law and order first. At this level, it is ensured fund is utilized when required committee, and many more. that everyone participates in for marriages, education or any Primarily, these committees the meeting. In case someone emergency in the community. The have been formed to share the is engaged in some other work, gram sabha lends money to the responsibilities of protection and she or he has to inform the gram villagers from the fund and the development of the village and sabha prior to the meeting. This person taking the loan, returns the villagers. Every committee ensures everyone’s participation, it within a year without any has a set of rules that govern its making it a platform where all interest. In case there are many functioning and also describe decisions are taken through requests for a loan, the gram the roles and responsibilities of consensus. Even if a single person sabha gives priority to those in each of its members. All these disagrees with any decision, that dire need. Those who are not able committees finally report to the decision is not passed. to pay back the money are helped gram sabha. by the others to raise money from Thegram sabha has many groups, any work done. Mendha has women’s SHGs that based on different themes, also monitor the functioning which have their own rules and Thegram sabha, therefore, in the village by being part responsibilities. For example, ensures that the basic needs of different committees,

REPORT IN QUEST OF FELLOW TRAVELLERS ON A ROAD LESS TRAVELLED: DESTINATION MENDHA 15 The villagers have collectively defined the rules and regulations for the protection and the management of the forest. There are patches of the forest that are completely inaccessible and protected

thus ensuring the efficient the ghotul (a traditional village the years. The villagers have management and governance structure for common gatherings collectively defined the rules and of the village. The number of and important meetings) was regulations for the protection and committees and adhyayan groups brought down by a forest official. the management of the forest. varies as per the need of each This propelled Mendha to There are patches of the forest village. undertake the process of claiming that are completely inaccessible community forest rights under and protected. In collaboration The homogeneity in the the Forest Rights Act 2006. This with the forest department and governance of Mendha has Central Government Act ensures the Mahatma Gandhi National worked to rekindle traditional a community’s rights over forest Rural Employment Guarantee values and to adhere to norms. land, which they are majorly and, Scheme (MGNREGS), they have This was challenging in many traditionally, dependent upon. undertaken plantation and water of the AR villages, inhabited by The Forest Rights Act has evolved conservation measures in their people of different castes, tribes with the idea that no one can forest. They have also initiated a and other prevalent forms of preserve, conserve and manage marginalization, in terms of tree nursery and forest produce forests better than indigenous processing centres in the village, resources and social constraints. groups. The only institutions that the AR based on their traditional skills. They have community oil mills, villages could identify to invest in A friend and a social activist from bamboo craft centres, honey are the women’s SHGs along with Maharashtra, Mohanbhai Hirabai their associated tiers and village- Hiralal guided the Mendha gram processing units and NTFP level traditional committees. They sabha through the process. The godowns for nuts and other initiated discussions in the SHGs gram sabha, here, is in complete forest produce. Every day, four about the formation of men and charge of the process and has volunteers go to the forest for youth groups in the village, along claimed 1,800 hectares of forest micro-level management and with investing in strengthening land, in and around Mendha. This surveillance. traditional village committees. forest is rich in bamboo, which One village also decided to start the villagers harvest and sell Thegram sabha imposes a a grain bank, and all the three through the gram sabha by calling penalty for breaking community villages have agreed to start a for tenders. Thegram sabha has laws. Annual plans are made gram kosh. sold bamboo worth Rs 1 crore and for fuel usage and people take 25 lakhs. This money is now used turns to bring firewood and other resources from the forest. Community Forest Rights and Gram for all gram sabha-led activities. Mendha has recently applied Daan Since then, Mendha has sold for a gram daan, a provision — huge amounts of bamboo. by the Central Government, The ever-existing struggle Owing to the sale of Non-Timber which promotes a gram sabha’s between the indigenous tribal Forest Produce (NTFP) and, in ownership of all the village groups and the forest department particular, tendu leaves, Mendha land. This has been a topic of intensified in Mendha after has had a stable income over discussion in the gram sabha for

16 NEWSREACH SEP_OCT 2018 Mendha has also made a considerable investment in its upcoming generations. The youth have a very crucial role in all the community work. Together, they raise plant nurseries and re-plant the saplings in the forest

at least three to four years, with to them. They agreed to start The young villagers get together everyone trying to understand exploring CFR. One forest village and plan all the festivals and and come to an agreement. They called Jharna Ghughri became a occasions. Earlier, education arrived at the consensus that all revenue village through CFR. The related to life was imparted individually owned land would villagers of Mendha showed an to young boys and girls in the be donated to the gram sabha. interest in starting the discussion gatherings. Now, the youth The respective land users would on CFR. But the researchers of talk about issues that arise and continue to use the land as earlier all the three villages arrived at resolve any disputes between and contribute a portion of their the conclusion that discussion boys and girls. All cultural produce to the sabha. Individual around CFR and the gram activities are also taught and sale and purchase of this property sabha requires strong unity and practised in these meetings. would be prohibited. Thegram conviction in the village. For Hence, the platform helps the sabha would also be responsible this, they have decided to start young generation learn about for providing land to the needy hamlet-level/tola-level meetings their culture and understand and the landless residents of the and to initiate some collective their role as citizens….lessons so village. The forest is one of the actions that may help them foster important because the young will major pillars of their collective mutual help and fraternity. carry forward their lineage. way of existence. The youth also migrate to nearby The documentation for the Well-being, Youth and Linkage with cities for work seasonally. Though gram daan in Mendha is almost Stakeholders the migration rate is not very complete. Currently a part of — high, the villagers say that it Lekha panchayat, Mendha will, has increased over the last few Mendha has also made a by adopting this Act, be an years. This year, more youth considerable investment in its independent panchayat by itself have migrated in search of better upcoming generations. The youth henceforth. Government schemes opportunities. They usually have a very crucial role in all the and funds allocated to a panchayat return with two-wheelers and will be allocated to Mendha community work. Together, they comparatively stylish avatars, panchayat and a secretariat will raise plant nurseries and re- trending among the youth. be established to run the system. plant the saplings in the forest. This, in itself, illustrates self-rule Everyone above 18 years of age AR researchers instantly saw the and governance. must compulsorily attend the similarity in the trend of youth gram sabha in Mendha, which issues and migration between For the participants of the AR, they do regularly. There is a Mendha and their own villages. Community Forest Rights (CFR) separate meeting for the youth, They questioned the lack of was something new and the idea in the ghotul, a place that is made earning opportunities in the that the village belongs to the especially for youth interaction village to cater to the aspirations forest, along with generating and education on the values of of the young people and their revenues for all sections of life, the art of ideal living and on attraction to lavish urban the village was very appealing tribal customs. lifestyles as well as issues with the

REPORT IN QUEST OF FELLOW TRAVELLERS ON A ROAD LESS TRAVELLED: DESTINATION MENDHA 17 The women of Mendha have had to struggle a lot to save their traditional space. They fought with the forest authorities when the latter brought down their ghotul

existing education system, which forest authorities would then be 3. Third-time offenders pay a fine makes the youth look for jobs responsible for the destruction of Rs 1600 and feed the whole rather than becoming farmers. of the forest. At this, the forest village. These questions need further, in- authorities gave up and the depth exploration before arriving women celebrated. The offences are often justified at any conclusions. Hence, they by the men, who say that the have decided to include as many When recollecting their struggles, women are not doing their part young folk as possible in all the women in SHG meetings of the household chores or are the forums and interactions in also discussed domestic violence not keeping the food ready when their village to understand their and non-cooperation of family they return home from work. aspirations. members. When they returned This is also widely accepted by home late in the evenings from the women, some of who say, these meetings, discussing issues “Khana samay par nahi diya toh Women’s Struggle in Mendha at home and also related to the pati marega hi. (If we don’t serve — ghotul struggle, their families food on time, obviously we will The women of Mendha have had refused to open the door and get beaten up.)” to struggle a lot to save their many of them were forced to traditional space. They fought sleep outside their houses in The women also shared that they with the forest authorities when common spaces. These issues have to stay outside the village, the latter brought down their were collectively raised by them in a separate home, during ghotul. The women argued with at the gram sabha, the very next menstruation as per the practice the forest authorities and said, day, where the sabha condemned of the locals. They have to cook “You take wood from our forest the behaviour of their respective their own food there and they and sell it to the companies. We families. No stern action was cannot enter the village during have been living here for so long taken against the families; those seven days. Usually, these and we have been protecting the however, the women are grateful houses are kuchha (make shift) forests and you can’t even let us to the gram sabha for listening to houses; in Mendha, however, take the wood from the forest their issues. they have constructed two to create our traditional space.” cement concrete houses for this The women then decided to go to Cases of domestic violence are practice in the outskirts of their the jungle overnight to get wood also addressed by the gram sabha village. The villagers themselves and they created their traditional by charging penalties from the contributed their labour for this. space again. offenders. In Mendha, for the last few years, women are allowed to enter the When the forest authorities 1. First-time offenders pay a fine village but are not allowed inside came to destroy the ghotul again, of Rs 250 to the gram sabha. the houses during these seven the women made it clear that days. As a relief, they shared if that happened, they would 2. Second-time offenders pay a that they can now take cooked go to the forest again, cut trees fine of Rs 800 and feed the food in a tiffin from their homes. and build another ghotul: the whole village. Surprising it is that, in a village

18 NEWSREACH SEP_OCT 2018 The struggle of the villagers of Mendha has had a great impact on the government in terms of accountability of its policies. This has helped in sensitizing the bureaucracy, responsible for various programmes and policies

like Mendha, the women face independence and self- last two to three years, they have such a bizarre discriminating sufficiency. And this has only been selling tendu leaves like the practice till today. been possible because of the people of Mendha, and the money power of the Collectives. The received is being utilized for the In comparison to the men struggle of the villagers of development of their villages. leaders, women leaders were Mendha has had a great impact not very visible in the forefront. on the government in terms of The percentage share of the They are a part of everygram accountability of its policies. money for several development sabha committee; however, their This has helped in sensitizing actions by various committees is contributions in the committee, the bureaucracy, responsible taken together by the leaders of apart from their fight for the for various programmes and the group of 40 villages. Mendha ghotul, are hazy. policies. Today, the information faces a problem in selling its of any development programme forest produce due to the stiff AR researchers found that assigned for that area reaches the competition with the forest the women of the SHGs and village easily and the village takes department and the monopoly their participation in various decisions; the forest department of the traders. Now that many discussion forums in the also co-operates with them in villages have a similar agenda village have made them more protecting the forests. Officials and are fighting for their rights empowered. The women in the government hesitate to over their forests, they, as a also address issues of gender take bribes from the villagers of force, are planning to negotiate discrimination. They thought Mendha, and many government in the market for a fair price that the movement in their own officers bring outsiders on visits and for their sovereignty. Today, villages would be more holistic to this village. The struggle when Maharashtra stands tall because of the presence of strong of the villagers has brought it with maximum land under CFR, women’s collectives. recognition. Mendha and its influence in Gadchiroli (the only district in Mendha village is exemplary Mendha is an inspiration for country with the highest amount in terms of its thoughts on the nearby villages. Rather of CFR) is its backbone. democracy, self-governance and than remaining as an oasis of egalitarianism. It has found its the alternative, Mendha has Over a period of last three own ways of subsistence without become a flowing river of the months, the village-level leaders becoming dependent on anyone. alternative and has nurtured have initiated some action The villagers adhere to the idea of nearby villages to take collective in the villages. The meetings a ‘commune’. action to preserve the forests and with the villagers resulted in fight for their rights. As many three different kind of actions, Devaji Tofa, a community leader as 40 nearby villages have made depending on their context. In of Mendha, mentioned that Collectives to take decisions Chattania of Deosar, which is having one’s own governing together to develop their village more diverse in terms of class system took Mendha towards and to selling NTFP. Over the and caste, villagers started groups

REPORT IN QUEST OF FELLOW TRAVELLERS ON A ROAD LESS TRAVELLED: DESTINATION MENDHA 19 Jana village of Gumla has initiated work around CFR. They have opened a gram kosh, discussed CFR in the gram sabha, formed a forest committee and are preparing documents to share with the stakeholders to have access and control over their forest

for men and a grain bank, with a conducting a series of meetings in and are in touch with the leaders belief that these initiatives will the village, to arrive at different of other villages. The villagers help them break social taboos of action ideas. Jana village of of Mendha are taking these sitting together and sharing of Gumla has initiated work around initiative ahead as a group. food among the different sections CFR. They have opened agram — of society. Jharna Ghughri village kosh, discussed CFR in the gram Neha Joshi is an Executive in PRADAN and is of Amarpur initiated meetings sabha, formed a forest committee based in Palkot block, Gumla, Jharkhand in their hamlets with both men and are preparing documents to Suhasini Bali is an Executive in PRADAN and is based in Amarpur block, Dindori, Madhya and women of the village to share with the stakeholders to Pradesh understand how they can stay have access and control over their Mahendra Kumar Singh is a Team united. This helps strengthen forest. All the village-level leaders Coordinator in PRADAN and is based in Deosar, Madhya Pradesh their women SHGs. Along meet regularly in their respective Satish Patnaik is Team Coordinator, Research with this, the leaders are also villages after the exposure visits and Advocacy, PRADAN

20 NEWSREACH SEP_OCT 2018 REPORT

NEERAJ JOSHI

CHANGES THROUGH PARTICIPATORY THEATRE

Using themes that address NE EVENING, DURGAPRASAD, A CONTRACTOR issues alive in the community from Mohgaon, came to visit Kumharra village to discuss matters with the sarpanch of the village. As in street plays, the ‘Theatre he entered the village, he heard a voice resounding of the Oppressed’ gives the in the village: “Bhaat baad mein khabo, natak dekhan villagers the opportunity jabo (Have your food later, come to see the play)”; to observe as well as act, “Aao aao natak dekho…natak dekho…bin paise ka making spectators ‘spect- natak dekho (Come, come to watch the play…watch the play….watch the play for free!)” actors’. Entertainment and O education go hand-in-hand, Puzzled, he approached the sarpanch’s house. As he interacted with the creating a powerful impact man, the calls outside became louder. His curiosity got the better of him and he stopped his conversation with the sarpanch mid-way and and heralding change went out to see what was happening.

Durgaprasad followed the sound and came to a well-lit verandah of the panchayat office, which was filled by community members. Seeing such a large gathering of people at such an odd time surprised Durgaprasad.

21 Durgaprasad was stunned by what he saw. For the first time, he was witnessing a streetnatak (play), which engaged with the spectators and required their participation to take the play to its conclusion. The actors were not talking down to the spectators; instead, there was a dialogue with the spectators, to generate critical thinking

He approached one of the the stage and confronted the Again, some of the community community members to inquire husband (the Oppressor). members came forward and about the gathering. attempted to change the picture. This was followed by another The woman, who was preparing “Saheb, natak dekhan aayen ne, performance by the group, alcohol, was handed a tasla (We’ve come to watch a play, which focussed on the adverse (pan shaped instrument used Sir)”was the response. consequences of alcoholism. in construction work to carry The performers highlighted stones or cement) and fawda His conversation was interrupted how the regular consumption (hoe), indicating that instead of with someone calling out, “Jai of alcohol could break families, preparing alcohol, she could work Sewa, Ram Ram, Sita Ram” and divert students from engaging under MGNREGA, to strengthen the crowd of people reciprocating productively to enhance their her livelihood. The youth, who in similar manner. future, fatal aftermaths and were enjoying drinking and how alcoholism could act as an gambling, were given books Durgaprasad saw a young person and bags, symbolizing that asking the crowd, “Kya aap natak obstacle to the growth and well- being of society. instead of wasting time, they dekhan chahabo? (Do you want to could read to improve their watch a play?)” With this began The performers paused mid-way future. Alcohol mugs were taken a dialogue between him and the with an image: of liquor being away from the men, who drank members of the community. prepared in a village, the men alcohol, and they were united A group of performers then with their families (grieving acted out a situation where a spending time drinking alcohol, the women worried about the women). The community husband abandons his wife and members transformed the brings home a new partner. The preparation and consumption of alcohol in the villages, the youth scenario from one highlighting performers highlighted the plight the problem of alcoholism and being attracted towards alcohol of the women and asked the its fatal consequences, to one consumption and gambling. community members whether that presented happiness and Again, a few questions were put or not such a situation was prosperity. acceptable; and whether anyone to the community members and from the community would be the members were asked whether Durgaprasad was stunned by willing to change the situation. the situation presented before what he saw. For the first time, The community members them was acceptable or not. “Aap he was witnessing a street natak proclaimed that the situation joh yeh natak dekho, kahin samaj (play),which engaged with the was, indeed, not acceptable mein aais? Yeh jo aap dekhav, spectators and required their because this was unjust for woh sahi hai ki galat? (What did participation to take the play the woman (being abandoned you understand by seeing the to its conclusion. The actors by her husband). Some of the performance? What you have were not talking down to the community members approached seen, is it right or wrong?)” spectators; instead, there was a

22 NEWSREACH SEP_OCT 2018 PRADAN organized a series of workshops to help us understand the concept of the TOTO and in how many ways villagers are oppressed

dialogue with the spectators, to Nidhi, a group member, said that acquiring theatrical skills and in generate critical thinking. With they were members of the Yuwa using these skills to bring about many questions in his mind, he Shaastra Programme, initiated by change in society. PRADAN approached the group of actors PRADAN, in collaboration with organized a series of workshops comprising young, dynamic and Budhner Narmada Mahila Sangh to help us understand the concept energetic people. (BNMS). of the TOTO and in how many ways villagers are oppressed. Hirdesh, one of the actors, “The Yuwa Shaastra Programme Intense discussions were carried revealed that they were members helps youth to identify and out in the presence of PRADAN of the Theatre of the Oppressed articulate their aspirations, which professionals, to highlight the (TOTO), the objective of which then empowers them to make importance and advantages of was to primarily capitalize informed choices. The Programme having a vision. Through activities on the energies of the youth, has been structured in a way that such as micro-lab, image-making to address issues of villagers it creates collaborative spaces and identification, trust fall, and to generate an interface for the Collectives and the Youth the baby kangaroo game, the with community members/ to be oriented on nutritional, mapping of feelings and the stakeholders, to trigger changes. governance and gender aspiration mapping exercises, we Other group members joined the attributes, thereby ameliorating enhanced our ability to identify conversation and proudly shared their village society. Of the 630 issues relevant to the self and about their journey. “So far, we youth mobilized, overtime 24 society, empathise with self have performed in 44 forums of them expressed interest in and others, process our feelings and generated self-empowering processes of dialogues with the community around issues such as the menace of dowry, the value of MGNREGA, the evils of corruption, the problems of discrimination against the girl child, female foeticide, inequality, alcoholism, and drudgery,” Hirdesh said.

Durgaprasad was in awe of these dynamic and energetic young performers. He enquired about the group’s inception, spirit and journey to achieve the desired goals.

REPORT CHANGES THROUGH PARTICIPATORY THEATRE 23 Over the years, attempts have been focussed on building an understanding of the community and their strengths. This exploration has, in turn, led to community members claiming public spaces as citizens, defining development for themselves and enhancing agriculture productivity and develop understanding and (through pheri-group members These questions forced him to trust within the group. Such moving about in the village with enquire about the people behind workshops led to some of the instruments, raising slogans all this. The group members youth being able to firmly decide and songs to invite community directed him to a PRADAN to take up the path of theatre, to for the theatre) and have also professional, who was, by then, bring about the desired change. experimented with image theatre helping some members of the We were 14 in number and we (depiction of relationships, group to pack the props. decided to devote our energy emotions and realistic situations and time in the self-empowering through images as developed Hesitantly, Durgaprasad processes of dialogue; we by Augusto Boal). Initially, the approached the PRADAN organized ourselves into a group group members required support professional, introduced himself and pledged to generate critical for mobilization in the village and praised the act showcased by thinking among the masses.” and someone from PRADAN for the youth. A friendly response the role of the Joker. Because from the professional provided Shayam, another member, joined we are new to the concept of him a window to explore the the conversation. “Our first TOTO and Joker, we were not questions running through his performance was in the village confident to play the role of the mind. Durgaprasad shared his of Sakri, where we highlighted Joker. The Joker’s role becomes experience of the evening and the issue of dowry and female very crucial in the act as it is the the thoughts that arose in his foeticide; after that, there was Joker who initiates the theatre, mind. With a smile, the PRADAN no looking back. What followed bridges the gap between actors professional took a pause was a series of performances and spectators and concludes from the packing and shared touching upon sensitive issues the theatre. However, now PRADAN’s vision with him and and, thereby, generating we are confident and we have how it aims to create a ‘just and empowering dialogue within performed in locations other equitable society’. the community. By being part of than Mohgaon and also at a brainstorming sessions organized function organized by the block The intervention in Mohgaon with PRADAN professionals, we administration. Through TOTO, began in July 2009, he said: were able to identify issues in we aspire to change society and “Over the years, attempts have respective villages. With time gain recognition.” been focussed on building an PRADAN professionals connected understanding of the community us through the village leadership Many questions arose in and their strengths. This to collectively identify issues Durgaprasad’s mind. Why was exploration has, in turn, led to prevalent to the village or area. PRADAN developing such a community members claiming We are now more confident when group? How would the group public spaces as citizens, defining performing, selecting issues and sustain itself? What was the development for themselves preparing the script. Further, we larger objective for such an and enhancing agricultural have also evolved, with respect engagement? How long would productivity. However, more to attracting more crowds PRADAN support this group? needs to be done to help the

24 NEWSREACH SEP_OCT 2018 In Mohgaon, theatre was seen as a form of engagement, which would encourage a democratic interaction in the community, resulting in analyzing the root causes of the situation and the collective exploration of solutions

community to take charge gives a spectator the opportunity Joker. Witnessing such a young of their own lives. Thus, it is to observe as well as act and, group enacting such issues has imperative to engage with the hence, the spectators become been appreciated by the members community to restate and ground ‘spect-actors’, forming a popular, of the women’s collectives too. their sense of agency, that is, community-based education, In Mohgaon, we perceive this ‘I matter’. Consequently, there grounded on the vision of Paulo group as a powerful medium to were thoughts about utilizing Freire, in the book ‘Pedagogy of trigger critical thinking among the energy of the youth, in the Oppressed’. the community members and collaboration with the women’s find real solutions. This requires collectives, to bring about “Young people willingly constant engagement with the empowering changes. Further, volunteered to be part of this community; at present, the focus in Mohgaon, theatre was seen initiative and set the norms of the group is to select a cluster as a form of engagement, which themselves, with respect to the of villages and embed with the would encourage a democratic frequency of meetings and the community for a considerable interaction in the community, gatherings post sunset (that period to discover the real issues resulting in analyzing the is, to gather after completing and their solutions. We believe root causes of the situation work for the day). Seeing this that the joint venture of the and the collective exploration group’s engrossed engagement BNMS, PRADAN and the TOTO of solutions. At present, in in TOTO, and their motivation, group will result in awakening Mohgaon, there are certain we (the PRADAN team) thought the critical thinking process of issues as gender-based violence, of popularizing this group and the community, leading to social exclusion of youth from village providing them an alternative action for a ‘just and equitable’ functioning, issues with livelihood option, along with society.” respect to education that need their becoming change agents immediate attention and action. (like PRADAN professionals). Durgaprasad was amazed at what Introducing TOTO to the youth With this spirit, we organized a he had witnessed and at being will sensitize them with issues of series of workshops, comprising a introduced to an alternative form discrimination and generate new mix of theoretical and theatrical of engagement, which encourages opportunities to connect with the understanding and performances the community itself to analyse masses for well being of the area.” in villages—the idea being to and introspect rather than being learn by doing. Over time, the preached to by some outsider. So He continued, “Therefore, the group members were introduced far, he had viewed theatre as a youth who were enrolled under to the art of facilitation and they source of entertainment or as a the Yuwa Shaastra Programme learned how to design a script and medium to propagate issues/ideas were offered the opportunity to connect actors to the issues of the in the society. However, that day, acquire theatrical skills and mark village. Group members enhanced he witnessed a form of theatre a change. Those who were willing their ability to create and that bridged the gap between the were educated about TOTO, a facilitate the forum and realized ‘actor’ and the ‘spectator’. He saw form of participatory theatre. It the importance and role of the the spectators engaging in self-

REPORT CHANGES THROUGH PARTICIPATORY THEATRE 25 Boys in the group have become gender sensitive and accompany the girls to their homes post performances. Boys also have to face anger from their families because this activity is not viewed as a productive one. However, given all these odds, the group has so far performed in 44 forums voluntarily empowering processes of dialogue spirit of young individuals who the group has so far performed in and learning the ability of critical have been volunteering, taking 44 forums voluntarily. Members thinking. time from their daily schedule to have convinced their family come together and creating such members to embark on the Involving the youth in this forum empowering forums. He found journey to become successful and viewing them as change these youths are empowered entrepreneurs. Durgaprasad agents seemed to him a fruitful as they themselves are fighting became aware of a group of youth approach. Through this, the against the social odds at the who were different from the youth would also develop critical home front. Nidhi, a woman rest he had known. They were thinking and could partner with member of the group, has to bear the women’s collectives, to move the family’s anger for reaching vibrant, energetic with a vision closer to a just and equitable home late. Most of the forum for themselves as well as society. society. On visiting villages in meetings take place late in the He was convinced of better days Mohgaon, for work or otherwise, evening and there are times ahead where communities will he himself had observed youth when she reaches her village oppose the policies that violate whiling away time. TOTO could very late. Boys in the group the principle of equality and certainly bring out the best in have become gender sensitive inclusiveness. Wishing for more the youth and initiate the desired and accompany the girls to their such forums, he left on his bike changes through collective action. homes post performances. Boys for Mohgaon. Duragaprasad was overwhelmed also have to face anger from their by the performances and the families because this activity is — Neeraj Joshi is an Executive in PRADAN. He interaction with the youth group. not viewed as a productive one. is based in Mohgaon block, Mandla district, He liked the confidence and However, given all these odds, Madhya Pradesh.

26 NEWSREACH SEP_OCT 2018 FORUM

SATISH PATNAIK

THE NARRATIVE OF DEVELOPMENT: In Search of an Alternative

Realizing that the world of consumerism and many of the interventions carried out in the name of development will take their people away from traditional practices and habits that have sustained them in good health over centuries, the Kandho tribe takes active steps to resist any outside help that will snuff out age-old, time-tested resources and ways of living and life. In this, they are helped by Living Farms, a civil society organization, in South Odisha.

The Backdrop of Living Farms (a civil society organization, CSO, — in Odisha) began. Our car reached Bondichuan village of Bisam Cuttack block at around 11 a.m. The T 2 A.M. ON 17 JUNE 2018, THE villagers (including some from nearby villages) were train dropped me in the sleepy town waiting for us and apparently had begun gathering of Muniguda. Harsh, the only person there since10 a.m. All of us sat under a large mango I knew there, was waiting for me. As tree. The occasional falling of ripe mangoes brought we started walking towards the a twinkle to the sad eyes of the older women and vehicle, my exposure to the work A mischievous smiles to faces of the young folk.

REPORT CHANGES THROUGH PARTICIPATORY THEATRE 27 They are the progeny of nature and protecting nature is their duty. The oldest person of the gathering narrated the importance of staying in villages and the need for a forest around each village. The forest gives them food, shelter, water and medicines

The mango tree was at the base with a report of a study by Living mixed-cropping as per their of a hillock, where shifting Farms. age-old tradition and which is cultivation was being practised. scientifically backed as a desired The trees on the hillock had been Gradually, with modernization, practice of agriculture. burnt, as was the practice. Beyond values and cultural practices the hillock, lush green mountains had become diluted. Before Whereas hybrid and high- were covered by monsoon the villagers could prepare yielding seeds are available in clouds. From the meeting place, themselves and keep their culture neighbouring shops as well as we could see a small cluster of intact, rapid modernization the agriculture department, the houses in the village. Goats and had taken control of their lives. villagers stand united in their cows occasionally walked by as This led the villagers to meet, determination to preserve their we proceeded with the meeting. reflect and critically examine traditional seeds and food. This And amid this unique setting, the the changes taking place and to resistance stems from their story of the alternative unfolded. initiate alternative actions for a adherence to their culture. meaningful existence. Although they are aware of the lucrative offers of eucalyptus Kutumb and Kunia The initiative started with and teak plantations and cotton — realizing that their food diversity cultivation, they have decided The meeting started with was decreasing. Over the course that no Kandho family will introductions, where we were of the last nine years, many plant these because it would be referred to as kunia (guests) to transformations had taken place detrimental to the unique socio- their kutumb (family). Jagannath in their food habits. There was, economic systems of the Eastern Manjhi, the facilitator of the within the kutumb, a revolution Ghats. meeting, informed me that, and a resistance, in non-violent in their Kui language, kutumb ways, to these external forces. For this, they have urged means family and all the Kandho They were able to reinstate the government departments not people, no matter where they live, use of their traditional food to supply high yielding seeds belong to one family. They are the among the kutumb. and chemicals in the villages. progeny of nature and protecting They have also requested the nature is their duty. The oldest In recent years, the kutumb has forest department to stay away person of the gathering narrated been successful in restoring from their forests and not ruin the importance of staying in diverse seeds, important for the inherent diversity with a villages and the need for a forest their unique agro-ecology, and silvi-cultural and commercial around each village. The forest consume healthy food, suitable plantation mindset. Recently, gives them food, shelter, water for their lifestyle. The villagers the villagers have rejected the and medicines. They also said that exchange seeds annually interventions of many NGOs and around 30 per cent of the food on within the kutumb, thereby government departments when their plate comes from the forest ensuring a steady supply of they found that the project is and they substantiated the claim indigenous seeds, and practice against the beliefs of the kutumb.

28 NEWSREACH SEP_OCT 2018 ‘A Kandho must live in harmony with nature, practice traditional, mixed cropping-based agriculture, enjoy diverse foods and respect the collective way of living’. Based on these values, the villagers question the interventions of external agencies and take their own decisions

This united stance of non-violent also are important ingredients in engagement with nature; in resistance and negotiation is a their food and in the fodder for fact, they are jubilant about the unique tale rekindling the Adivasi their livestock. Mahua is a gift of alternative life that they are life and world. nature and they understand its carving out. In 2009, when some judicious use. villagers and professionals of Beliefs and Practices Living Farms prepared a crop Every month, the people of diversity chart, they realized that — the kutumb celebrate different the severity of poor food diversity ‘A Kandho must live in harmony festivals. All the adult men and had taken place in the area ever with nature, practice traditional, women sit together and discuss since hybrid, high yielding seeds mixed cropping-based agriculture, pertinent issues. During these and the promotion of mono- enjoy diverse foods and respect meetings, the norms on forest culture were introduced. They the collective way of living’. Based produce collection, cutting started educating the people of trees, burning of forests, on these values, the villagers about dietary diversity and cultivating crops and seed question the interventions of promoted mixed-cropping with exchange are finalized. No further external agencies and take their traditional varieties. By the time meetings are required, except own decisions. they restored the diversity to in an emergency when they call some extent with around 2000 The villagers consider the forest special meetings. and the soil to be their mother, families, they confronted another which needs careful nurturing. Unity is their prime power. hurdle: the shame the Kandhos An elder in the meeting asked, “If Living as a kutumb facilitates felt about their own food despite chemicals are applied to the soil, the men, women and youth to being aware of its nutritive value. the food will become poisonous. sit separately in their respective In their interactions with the How can you poison your own groups and make action plans, higher-caste people, school mother’s milk?” as per the decision of the kutumb. These smaller groups teachers and shopkeepers, they The villagers listed several often influence thekutumb to sensed that they were being practices that demonstrate that discuss important issues in their constantly mocked about their their cultural identity stems from meetings. food practices. The influence living in harmony with nature. As of the external world and the an example: no cultural festival market coerced them to adopt Why and since when is complete without the home- foods that were costly and prepared irpi kalu (Mahua beer) — placed strain on their household because the Earth God can only The villagers clearly support budgets. In order to be accepted be satisfied when that is offered. the move to resist all outside by the larger society, they began The Mahua flower, fruit and interventions that take them to give up their traditional food seeds from the jungle are not away from their traditional practices, leading also to severe only essential for celebrations but and time-tested practices and malnutrition.

FORUM THE NARRATIVE OF DEVELOPMENT: IN SEARCH OF AN ALTERNATIVE 29 They held meetings and workshops highlighting the nutritional benefits of traditional cultivated and non-cultivated foods and cuisines. Following two years of rigorous investment, the villagers, especially the younger generation, acknowledged the importance of food sovereignty

In 2012, the elders of the kutumb being swayed by modernization research projects, to influence initiated an internal revolution by and their propensity to policies to be more pro-nature. encouraging the consumption of migration were important traditional food and also instilling topics for discussion. With the The leaders, who participated pride in their heritage. They mushrooming of residential in the workshops, facilitate in held meetings and workshops schools and different skill- the decision-making and action highlighting the nutritional building trainings, the young plans of the kutumb. The leaders benefits of traditional cultivated were unwilling to stay in the have negotiated with some and non-cultivated foods and village or work in the fields. Along development agencies (NGOs) cuisines. Following two years with this, the illusion created by to modify their projects, as per of rigorous investment, the TV and mobile phones attracted the decisions of the kutumb. villagers, especially the younger the youth to the labour markets For example: they have accepted generation (those who were in cities. Unfortunately, once the safe drinking water project going to school and having mid- there, they get trapped in the but have influenced an NGO to day meals), acknowledged the lower tiers of the unorganized change their chemical intensive importance of food sovereignty. labour sector. agriculture intervention into sustainable farming. Looking Simultaneously, because most The youth find it challenging at these benefits, the Kandhos of their food and household to live frugally. Thekutumb , of Gudari block have started requirements came from the therefore, facilitated the relearning mixed-cropping, forest, the women started raising formation of many youth groups. improving their village their voice against the strict These groups engaged with the governance, and gaining greater regulations imposed by the forest youth (both boys and girls) to access and control over the forest. department and the atrocities reorient them with the values meted out by the forest officials. of the kutumb. Currently, the Women and Decisions Their continuous resistance to kutumb is also making Odiya-to- — the department and its policies Kui dictionaries for the younger bore fruit: the villagers restricted generation, to learn the local Kui Women took centre stage in the mobility of the forest language. the protests against forest department in their forests and department. Due to their active have applied for Community In the last five years, many participation, the officials of the Forest Rights (CFR) for their activists and experts have forest department backed out village forest. Although CFR is yet engaged directly with the villagers and the Kandhos are now able to be awarded to them, they have through workshops. The impact to access the forest without any gained better control and access of these workshops is evident in fear. Although time and again, over the forest since 2016. the people’s sharing and actions. the villagers have emphasized With Living Farms, the villagers that women play an important In recent kutumb meetings, the have documented their learning role in kutumb meetings and in issue of the younger generation and also are collaborating in many other protests, women remained

30 NEWSREACH SEP_OCT 2018 The members of the youth group said that their role was to influence youngsters to respect and follow the kutumb culture and ethos

silent throughout the meeting With the initiation of youth follow this type of kutumb culture that I attended. Even after some groups in 2016, the focus was and have an influence on these exploration on the nature of on influencing youngsters resisting villages in many ways. women’s participation during about the detrimental effects of The youth, usually, get attracted the discussion and the decision- mobiles and TVs. They realized to a ‘bling’ lifestyle. There are making processes, there was that the kind of education that many families, who still go for hardly any response from the they were getting did not equip teak and eucalyptus plantations women. Professionals of Living them for life or the world. On and cotton cultivation, which Farms later said that the women the contrary, it made them is against the decision of the participated in the protests and dependent on externals for kutumb. When asked about these, worked on the decisions of the livelihood choices. In many the people said that the kutumbs kutumb actively but they seldom villages, the youth are no longer were ill-prepared to address these migrating and have stopped going voiced their views in meetings. issues as of now but are vigilant for skill development trainings This would definitely require about them. as well; they are, instead, staying an internal change on how the in the villages and practising They attempted to influence women saw themselves in a agriculture. According to them, the stakeholders to make traditional Kandho society. skill-building programmes make Pradahanmantri Awasik Yojana them cheap labour in big cities (PAY) in the way traditional Youth and Alternatives and they lose their freedom. Kandho houses were made; — Instead, they are now conducting however, apart from allowing workshops with the village youth, this in some sporadic cases, such The members of the youth regarding the benefits of imbibing changes for all PAY houses was group said that their role was to traditional knowledge and skills rejected by the block officials. influence youngsters to respect more efficiently and staying in the Yet, a majority of government and follow the kutumb culture village. Some families have also schemes and projects of NGOs and ethos. They have uprooted banished TVs from their houses. are not changing, even after the eucalyptus plantation, helped the repetitive insistence of the in the promotion of mixed- Answers and Silences villagers. cropping, revived the celebration of old festivals such as Meria and — As I started to pen down my stopped the celebration of Hindu During the whole interaction, learning, I was struck by two festivals among tribals in their the villagers seldom talked about aspects. First, I think that locality. In the class and caste internal conflicts within the the participation of women struggle with the upper castes, kutumb and their mechanism in kutumb meetings and Kumuti and Shundhis, the youth to address future threats. There their position as decision- play a major role in preparing and are still significant numbers makers in this alternative is sharing communication material. of Kandho villages that do not very crucial. Currently, the

FORUM THE NARRATIVE OF DEVELOPMENT: IN SEARCH OF AN ALTERNATIVE 31 Two major threats loom large over the initiative. The first is the volatile, political nature of the area with Left-wing extremism and aversion of the state to the tribal movement (these are the mineral-rich blocks near Niyamgiri)

journey of the kutumb lacks extremism and aversion of the kutumbs are pioneering these. systemic understanding and state to the tribal movement Maybe, together they will find detailed investment for better (these are the mineral-rich blocks answers. involvement of women. Second, near Niyamgiri). The second some of the youth are taking is individual interest vs. the The villagers insisted I dine with radical measures; however, will collective way of life. Among the them. The Sun, before going to it help them in their quest? villagers, some are opting for sleep behind the mountains, Their political intent for an chemical-intensive agriculture lingered for a few more seconds alternative life seems inspired and eucalyptus plantation. while I relished the local dishes by new social movements; in the Some are not following kutumb prepared by the villagers. On Schedule-5 area, however, better decisions and continue to work my way back in the twilight, amalgamation with the system on individual interest. Thekutumb I wondered, “Am I the same is perhaps a desired way out. is yet to figure out how to address inquirer-explorer that I was in This is important because many these. the morning or am I the guest investments of the externals that the villagers greeted a few are contrary to the ethos of the The light in these dark times is kutumb. the constant support of Living hours ago or have I transformed Farms. Enhanced awareness of in some way to be part of their Two major threats loom large their agro-ecology and an attempt kutumb now?” over the initiative. The first is to make sovereign village clusters — the volatile, political nature with solidarity economy are the Satish Patnaik works with PRADAN as Team of the area with Left-wing alternatives we need and the Co-ordinator, Research and Advocacy

32 NEWSREACH SEP_OCT 2018 CASE STUDY

DEBARATI GHATAK

PLASTIC BOTTLES: Paving the Way to Perennial Farming

Finding a new use for discarded plastic bottles, now a ubiquitous and deathly hazard to the environment, a little revolution is underway in a tiny block in Khunti district, where tribal farmers are using it to water their crops in an innovative way through machan cultivation, opening up possibilities of greening land that lies arid most of the year.

ID YOU EVER THINK THAT machan (trellis) cultivation with bottle irrigation, the waste plastic bottle, which which has transformed their drought-hit terrain creates pollution, can ever be into a green area. Karra is a drought-prone block, used for agriculture, especially with acute water shortage, leading to an alarming in drought prone areas? Yes, food security situation. Almost 25 per cent of the it is being done by the tribal households migrate, usually from December and up communities of Karra block of to June. Some of the families migrate for more than Khunti district, Jharkhand, by utilising discarded 10 months because there is very little engagement Dplastic bottles in farming. in agricultural activity during that period due to shortage of water. The farmers of Karra block have experimented with using an advanced and unique technique of

33 Machan cultivation, or a ‘multi-tier’ system of cultivation, involves the simultaneous growing of multiple crops on the same land, to fully utilize vertical growing spaces, with the help of used plastic bottles for irrigation

The Indian Gramin Services (IGS), Against this backdrop and vegetables because the vegetable with financial help from the through intensive participation crop would rot and be infested Indo-Global Social Service Society and interactive exercises, IGS with pests. Until two years (IGSSS), incubated the concept sowed the concept of machan ago, his family used to struggle of machan cultivation with bottle cultivation. With the use of local to sustain themselves in the irrigation in this community available bamboo, polymer wire peak summer season. After he towards the end of 2015. Machan and fishing net wire, amachan adopted machan cultivation, cultivation, or a ‘multi-tier’ is constructed and waste water however, he plants ridge gourd system of cultivation, involves the bottles are used as an irrigation and pointed gourd in the machan simultaneous growing of multiple source. and planted chilli and tomato crops on the same land, to fully on the ground. He now remains utilize vertical growing spaces, In late 2015, Ranjan Sanga was very busy plucking and marketing with the help of used plastic the first farmer in Ludru village his produce all through the year. bottles for irrigation. to come forward and experiment The method of cultivation has with machan cultivation through enhanced his income by more IGS has acted as a catalyst for bottle irrigation. Earlier, he than Rs 10,000 per month. change in this area through the cultivated paddy and grew implementation of the ‘Creating creepers on the ground. He Delighted, he says, “Maine yeh Livelihood Adaptation under did not get a good quality of machan aur bottle dwara kheti Drought (CLAD)’ project under IGSSS. The objective is to increase climate-resilient farming, to overcome adverse socio- environmental conditions. The families in these villages suffered from such extreme water crisis that when we asked them about the cultivation of creeper crops, their one and only one answer was. “Humare gaon mein pani ki bahut samasyaa rahti hai, isliye hum logon ko bade paimane pe kheti karne me bahut dikkat aati hai (We have an acute water scarcity in our village, so cultivating on a large scale is a big problem for us).” Figure 1: Bitter gourd cultivation on a machan

34 NEWSREACH SEP_OCT 2018 The major challenge was to convince the families about the irrigation facilities as well as about the quality of the produce

karke apne kheti ka kharch ko rope to the pole and a small hole multi-tier and inter-cropping ghataya. Ab main bachche ko is made in the bottle cap from of many varieties of crops such English medium school bhej raha which water drips down slowly as creeper crops in the machan hun, jo ki mera sapna tha. Main and goes to the root of the plant. and horticulture crops below abhi azola pit banaunga aur kheti The dense soil retains the water the machan shed. It enhances me azola ka upyog karunga (I have as it drips on it. The water drips resource utilization as well as reduced my cost of cultivation by slowly and directly around the profitability. Bottle irrigation growing vegetables on the trellis. roots; therefore, it is available to reduces environmental pollution Now, I am living my dream of the plant for a longer time, the by reusing empty bottles; it sending my child to an English plant thus get optimum water for lowers water usage because the medium school. I will now make its use. The water in the bottle soil retains the moisture in the an Azolla pit in my field and use it lasts for a day and the bottles are roots of the plants and it also for cultivation).” refilled in the morning. restricts the growth of weeds that grow when the entire area is For bottle irrigation, a farmer Machan cultivation leads to watered. requires a one-litre plastic bottle an increase in the production for each bamboo pole. The bottle of various crops grown by the The major challenge was to is filled with water and attached farmers and reduces the cost of convince the families about the upside down (Figure 2). With a production. It gives scope for irrigation facilities as well as about the quality of the produce. Farmers have, traditionally, been doing creeper cultivation but they usually used dry tree branches for the creepers to grow. Or the creepers were usually grown on the roof tops of the houses or on homestead land, and the crop was mostly meant for household consumption. Farmers were introduced to creeper cultivation as a cash crop on a trellis in the medium uplands. In the improved trellis system, farmers now prepare the trellis using bamboo poles for pillars and GI wire

Figure 2: Construction of a machan with water bottles

CASE STUDY PLASTIC BOTTLES: PAVING THE WAY TO PERENNIAL FARMING 35 However, all apprehensions were put to rest once the first crop was harvested. The farmers earned a minimum of Rs 10,000 from one decimal of land, with minimal irrigation through the year

and fish net thread, both more would then die. However, all growing both creeper plants and durable and cost-effective. apprehensions were put to rest horticulture crops at the same once the first crop was harvested. time and at the same place. It’s a Initially, the farmers were The farmers earned a minimum new beginning for them. Through resistant to this new method of Rs 10,000 from one decimal the modest support of IGSSS, because the construction of the of land, with minimal irrigation more than 15 households are full machan incurred a cost of around through the year. of smiles; the aim is to witness Rs 3000 to 5000 depending upon such smiles in all the other the size of the plot. Farmers were At present, Karra block is filled households as well. also apprehensive that using with green vegetables and a very little water and irrigating variety of crops. Many agri- — with bottles would not sustain households now cultivate all Debarati Ghatak was earlier working with the growth of the plants, which year long. Farmers are now Indian Grameen Services, Jharkhand

36 NEWSREACH SEP_OCT 2018 Theatre of the Oppressed is used as a parcipatory tool to generate awareness in villages about different issues (p.24)